“A SIMPLE TOOL”
The Mission and Message
of
Father Basil Moreau
Brother Joel Giallanza, C.S.C.
Editor
__________________
Rome - 1998
“A SIMPLE TOOL”
This work is dedicated to
vocation promoters and formators,
whose lives and ministries are tools
shaping the future of the
Family of Holy Cross.
TABLE OF CONTENTS
FOREWORD .................................................................................................................................................................. i
Claude Grou, C.S.C.
INTRODUCTION ........................................................................................................................................................ iii
THE MAN AND HIS TIMES
THE WORLD IN WHICH BASIL MOREAU LIVED ............................................................................... 6
Jean Proust, C.S.C.
FATHER BASIL MOREAU AS A PERSON........................................................................................... 14
Jacques Grise, C.S.C.
BASIL MOREAU: MAN OF GOD ............................................................................................................ 23
Thomas Barrosse, C.S.C.
SPIRITUAL BIOGRAPHY OF FATHER BASIL MOREAU ................................................................ 29
Jacques Grise, C.S.C.
DISCOVERING A MAN THROUGH HIS HANDWRITING ................................................................ 41
Gerald Dionne, C.S.C and Jacques Grise, C.S.C.
BASIL MOREAU: THE SEVEN YEARS OF HIS RETIREMENT 1867-1873 .................................... 49
Graziella Lalande, C.S.C.
SPIRITUALITY FOR APOSTOLIC RELIGIOUS LIFE
A REFLECTION ON BASIL MOREAU’S SENSE OF MISSION......................................................... 66
Joel Giallanza, C.S.C.
LEADERSHIP STYLE OF REV. BASIL MOREAU ............................................................................... 72
Mary Kay Kinberger, M.S.C.
HOLY CROSS: A PATH OF EVANGELICAL WITNESS AND EXPERIENCE ................................ 96
Gerald Dionne, C.S.C.
FATHER MOREAU AND PREFERENTIAL SERVICE OF THE POOR........................................... 110
Graziella Lalande, C.S.C.
THE FAMILY OF HOLY CROSS
FOUNDER AND FATHER MODEL, INTERCESSOR AND FRIEND .............................................. 126
Thomas Barrosse, C.S.C.
SOME NOTES ON COLLABORATION ................................................................................................ 133
Joel Giallanza, C.S.C.
SOLIDARITY AND INTERNATIONALITY: HERITAGE AND FUTURE FOR HOLY CROSS .. 140
Aline Marie Steuer, C.S.C.
THE CHARISM OF HOLY CROSS ........................................................................................................ 151
Joel Giallanza, C.S.C.
FOREWORD
Father Basil Moreau, founder of the Congregation of Holy Cross, was born in Laigné-enBelin, France, in 1799. The first part of this anthology provides a good view of the setting in
which he grew up. It was the era immediately following the French Revolution,
understandably therefore, in a troubled social and ecclesial context. The Church in France
faced important challenges and sought to cope with a society in search of equilibrium after a
period of instability and change.
In this period of history when the Church was being questioned, the Moreau family remained
faithful to the Church. Basil Moreau grew up during this time of transition and chose to
serve the Church by becoming a priest. The Diocese of Le Mans destined him to be directly
involved in the formation of future priests. He was given the opportunity to prepare himself
spiritually and intellectually through studies at the Sulpician school in Paris. It was in this
context that the quality of his spiritual journey became more apparent. He was imbued with
Ignatian and Sulpician spiritualities, very much interested in Scripture, and strongly
influenced by the teachings of Saint Paul.
On his return to Le Mans, Father Moreau, though very actively involved in his ministry at the
seminary, helped in the neighboring parishes. He gathered a group of priests to work with
him in the task of evangelization. In 1835, however, a particular incident was to mark the
rest of his life. He was asked to take responsibility for the Brothers of Saint Joseph, a small
group founded by Father Jacques François Dujarié. In accepting this new challenge, Moreau
began the Association of Holy Cross. His dream was to found a religious congregation of
priests, brothers and sisters. The work which he began continues today through one
congregation of Priests and Brothers, and three congregations of Sisters.
The foundation of the Association of Holy Cross enabled Father Moreau to broaden his
sphere of activity. He was now prepared to meet new challenges and anxious to address the
needs of the Church in other countries. The work of Holy Cross spread to four continents
within the first fifteen years of its foundation.
Moreau often said that the work of Holy Cross was God’s own work. However, this work is
also in the image of the one who founded it. Father Moreau was truly an educator in the
faith; thus, he transmitted to the members of Holy Cross the will to be educators in the faith.
As a man of action and apostolic commitment, his zeal inspired the Church.
The life and work of Moreau deserve to be better known. For several years, I have wanted to
see the fruits of the research and reflection done by many members of Holy Cross, on the
person, life, thoughts and works of Father Moreau, published in a single volume. Reflection
on Moreau’s life and work has been particularly stimulating during the past twenty years,
especially through the sessions on our heritage organized by the Marianites of Holy Cross.
These sessions have been significant in helping to create greater interest in the spiritual
i
heritage of Father Moreau and Holy Cross. Many of the articles in this anthology were first
presented as conferences during those sessions. Other articles have been prepared explicitly
for this publication. This anthology meets a need, often expressed by the women and men of
Holy Cross, to have material for reflection on Moreau’s life and teaching in contemporary
language. There was also a desire to have texts which deal with the concerns of the men and
women of our time. This anthology is therefore addressed first to the members of the Holy
Cross Family. However, in my opinion, these texts can be of interest to many others also.
Those who are associated with our works in different ways, will find in reading the contents a
better understanding of the spiritual thrust that impels Holy Cross.
I want to express my appreciation to the Marianite Sisters of Holy Cross who, through the
international heritage sessions, have sustained the interest of the members of Holy Cross in
this heritage. I wish to thank Brother Joel Giallanza for his patience as editor. I also want to
thank the women and men who have worked together in spreading the Reign of God.
This anthology will enable readers to better understand Moreau’s life and work, as well as the
lives and works of those men and women who have chosen to join this religious family in the
service of the Lord.
Claude Grou, C.S.C.
Superior General
ii
INTRODUCTION
Members of the Family of Holy Cross around the world have often asked for an anthology of
writings about Father Moreau, his life and his teachings. Such an anthology could serve as a
resource for vocation promotion and formation, individual study, prayer and reflection,
community discussions, and retreats. This present collection of writings is an initial response
to that request.
This book reflects the progress within Moreau studies in recent years. The articles represent
a variety of perspectives: historical, biographical, analytical, theological, and spiritual. These
perspectives are not mutually exclusive; rather, they speak of the complexity and breath of
vision of the person to whom the men and women of Holy Cross look as the founder of their
religious family.
Each of the authors who contributed to this volume has been involved in some aspect of
Moreau studies and research.
Father Thomas Barrosse, former superior general and member of the Sacred Heart ViceProvince, was instrumental in making Father Moreau more widely known, studied, and
appreciated throughout the Family of Holy Cross. Father Barrosse’s death in Bangladesh in
1994 was a genuine loss to contemporary Moreau scholarship.
Brother Gérard Dionne, of the French-Canadian Province of Brothers, has examined Father
Moreau’s person and teaching from a variety of perspectives. During his years as a general
assistant, he contributed significantly to the research and documentation required for the
cause of Father Moreau’s beatification. Brother Gérard resides in Montreal, Quebec, Canada.
Father Jacques Grisé, of the French-Canadian Province of Priests, is the former general
archivist for the congregation and the current assistant archivist for the province. His
research, writings and conferences on Moreau’s life and spirituality, and his work for the
cause of Moreau’s beatification have been of benefit to many members within the Family of
Holy Cross. Father Jacques resides in Montreal, Quebec, Canada.
Sister Mary Kay Kinberger is the Congregational Leader for the Marianites of Holy Cross.
She has explored many ways of making contemporary applications of Father Moreau’s
perspectives and practices as a religious leader. Because her present ministry demands
extensive travel, Sister Kay divides her time between New Orleans, Louisiana, United States
and Le Mans, France.
Sister Graziella Lalande, of the Sisters of Holy Cross, is a former assistant superior general.
She has been involved in Moreau studies and research for many years. Her teachings and
writings clearly demonstrate the caliber of scholarship with which she has worked to make
iii
Father Moreau better known and understood. Sister Graziella resides in Montreal, Quebec,
Canada.
Father Jean Proust, of the French Province, is an avid student of French history and
particularly of the geographical areas in which Father Moreau lived and worked. His
continuing studies are facilitated by his residence and ministry as assistant pastor at the
church which Moreau built for the Family of Holy Cross, Notre-Dame de Sainte-Croix, in Le
Mans, France.
Sister Aline Marie Steuer is a general councilor for the Sisters of the Holy Cross. Sister
Aline Marie brings the richness and wisdom of her experiences as a missionary and an
administrator to her reflections on the implications and challenges of living the tradition of
Holy Cross, for today and tomorrow. Sister Aline Marie resides at St. Mary’s, Notre Dame,
Indiana, United States.
In addition to these authors, several others made an indispensable contribution to this
publication, and to them I want to express a very special word of appreciation and gratitude.
Father Claude Grou, superior general, was generous in his support and encouragement
throughout the development of this project. I thank him also for writing the foreword to this
volume. The task of assuring accurate translations was generously accepted and
accomplished by Sister Rollande Bastien, Brother Gérard Dionne, Father Jacques Grisé,
Father Bernard Lafrenière, and Sister Laura Therrien. Brother Edward Dailey provided
valuable assistance with the electronic transmission and retrieval of documents. Father
Robert Morin, with his customary finesse and expertise, designed the cover and guided the
entire printing and publication process. I am truly grateful for the generosity and giftedness
of these religious of Holy Cross.
“A Simple Tool”
Shortly after mid-year in 1841, Father Moreau saw his original vision of the Family of Holy
Cross becoming a reality. The brothers and priests were growing and expanding in numbers
and in geography, and the first sisters were in the novitiate preparing for profession and for
the mission on which they would soon be sent. Much had happened in the six years since he
had become the superior of the Brothers of Saint Joseph and had founded the Auxiliary
Priests.
On September 1, 1841, Father Moreau wrote his important circular letter 14, presenting an
overview of the characteristics and quality of religious commitment and mutual relationships
essential to the continued integrity and effectiveness of Holy Cross. Near the opening of that
letter he describes himself with an image which clearly reveals his understanding of his own
role in the evolution of this religious family.
Far from me be the thought of attributing to myself the merit of the truly
providential works which have just arisen under my direction. After God, who
alone is the author of all good, it is to the devotedness of my confreres and to
iv
your own that we owe what can be seen today at Sainte-Croix which astounds
everybody. I have been but a simple tool which the Lord will soon break that
He may substitute for it others more worthy. In His plan they are to develop
or, at least, to solidify what I have begun. In the midst of the most painful
trials, I have never lost hope in Providence or in your fidelity to the sublime
vocation which God has given you.
A simple tool who remained selflessly committed to the good and growth of Holy Cross - and
of its individual members - throughout his life. At the beginning, six years earlier in his first
circular letter, Moreau promises that he “will stop short of no sacrifice when your welfare or
the glory of your institute is at stake”. He never did stop short when confronted with
sacrifice. At the end, twenty-five years later in his last circular letter, he promises that the
members can “count always on my devotedness to the Congregation”. His devotion never
wavered.
The strength to fulfill these promises remained firmly rooted in God’s fidelity to Holy Cross
and in the individual members’ fidelity to their vocation in Holy Cross. For his part and from
his perspective, Father Moreau was merely a tool to be used for a time.
A simple tool who, by God’s grace, fashioned an astounding work, the Family of Holy Cross.
It is our privilege and our responsibility to be a part of that work. May the present volume be
a tool for us to explore yet deeper the rich heritage which graces this work of God called
Holy Cross.
Joel Giallanza, C.S.C.
11 February 1998
199th Anniversary of Basil Moreau’s Birth
v
THE WORLD IN WHICH
BASIL MOREAU LIVED
By Jean Proust, C.S.C.
In the aftermath of the French Revolution
When Basil Moreau was born, February 11, 1799, France had just gone through - and was
barely finished - ten years of revolution. To understand the mentality of the French people in
the 19th century, it is important to recall the tragedies which they had witnessed and had been
victims of during those ten years. The trauma caused by the Revolution remained with French
Catholics for many years. The memory of destruction, upheaval, persecution will haunt their
minds and re-emerge during the other revolutions - 1830, 1848, even 1871.
Le Mans was not spared by the turmoil. In 1793, the year of the king’s execution, the
European coalition against France, the reign of Terror, ended for Le Mans in a bloody battle:
the “Vendéens” army (counter-revolutionaries from western France) was crushed by
Republican troops sent from Paris. In full rout, this army passed across the La Sarthe and
Mayenne departments (the region of Le Mans) leaving behind thousands of dead.
The poor people could barely survive. Frequently, starving people came from the woods and
attacked travelers, invaded markets or looted castles. The people had been particularly
wounded by the rivalries between priests who had taken the oath to the Civil Constitution of
the Clergy and those who had not,1 and by the fate reserved to the latter. In many parts of La
Sarthe riots erupted. As people suffered during the Revolution, it was the clergy,
proportionately, who suffered most. There were 900 priests in the diocese of Le Mans; they
were divided in two camps, almost of equal number: those who had taken the oath and those
1
Before the French Revolution became violent, the “États Généraux” began to meet in Versailles on May 4,
1789 to promulgate a Constitution. No one was against the Church: many priests favored a “Revolution”. On the
night of August 4, the clergy agreed to relinquish their privileges, their possessions were offered spontaneously
to the “nation”. But on October 18, under the pretext of reforming the monasteries, religious vows were
abolished. The situation worsened. On July 12, 1790, the National Assembly was committing what has been
called “its biggest political mistake”, that is, voting a Civil Constitution of the Clergy. The intention was to
reorganize and renovate the Church of France; but this was done without consulting the Pope, from whom many
rights were taken away, among them the right to choose bishops or confirm their nomination. King Louis XVI
suspended the promulgation of this Constitution until the Pope (Pius VI) had given his opinion. But when the
Pope delayed, the king signed. Then in March and April 1791, Pius VI condemned the Civil Constitution of the
Clergy and declared null all episcopal appointments that had been made. But already the Assembly had decided
to force all priests to pledge an oath to the new Constitution under the threat of losing their functions and being
sued by law. Thus the division of the clergy between those having the oath and those not. There followed the
persecutions against those priests who refused to take the oath of fidelity to this Constitution condemned by the
Pope.
6
who had refused. Many of the latter, following their bishop, Jouffroy-Gonssans, immigrated
to foreign countries.
In 1792, 150 priests were put in jail at the Le Mans Mission and later were taken, like galley
slaves, to Angers and Nantes, and from there deported to Spain. In 1798, there was a second
deportation of 55 priests to Rochefort, La Rochelle and the Isle of Ré. Forty-two priests were
guillotined, massacred, or died in exile. Some abandoned the priesthood and married. Many
hid themselves and exercised their ministry underground. Finally, in 1801, with the concordat
between the Church and Napoleon when some exiled priests returned, the diocese of Le Mans
numbered 300 priests, 150 who had taken the oath and 150 who had not. So, two out of three
priests had disappeared since 1789 when they were 900 in the diocese.
The people could not but remember the repeated attacks against religion and the priests, the
sacrileges for which no one was punished. This was enough to tempt them to completely
change their traditional religious beliefs! Bewildered by the division among the clergy, the
Christians who had become accustomed to the lack of pastoral ministry were tempted to
discontinue their religious practice. Such practice was diminishing everywhere; in some
regions of France, it was very low. In Paris, many children were dying without have been
baptized and the proportion of children who had been taught catechism was less than 30% in
some poor suburbs. Around 1825, it was calculated that one out of eight Christians in Paris
practiced their faith with any regularity. In La Sarthe, the revolutionaries who had been
fighting religion within the diocese of Le Mans, were still hostile to the Church.
It is known that the horrors committed by the revolutionaries were considered by Catholics as
a chastisement sent by God because France had followed the anti-religious ideas of 18thcentury philosophers and especially the anti-clericalism of Voltaire. These ideas were still
spread among the “bourgeoisie” (the middle class). The 19th century thus developed the idea
of reparation. Parish priests and retreat preachers emphasized the judgment coming from
heaven through these revolutions, and individual judgment at the moment of death,
brandishing the threat of eternal damnation. From this appeared new devotions, or traditional
ones took on special meaning, highlighting the suffering which the romantic thrust of the
time amplified.
The 19th century, however, is also a period of reparation in the sense of religious restoration
and reconstruction. Many families remained deeply Christian (as did Fr. Moreau’s) and were
a source of vocations to the priesthood and religious life directed toward the renewal of
Christian life. In general, it can be said that the 19th century, entangled in a past which was
tearing it apart, was a great Catholic century with impressive vitality and creativity.
Political aspect
The Revolution delivered a deadly blow to the principles upon which States were founded to
that point. To the aristocratic and monarchic system was now opposed the democratic ideal.
The authority of divine right, transmitted by birth, was replaced by the authority coming from
7
popular free choice. The political history of nations in the 19th century was dominated by the
struggle between these two principles or systems.
France saw the succession of many governments. After the transition of the Consulate, of
which Napoleon became the first Consul (1799-1804), there was a return to absolute power
with the First Empire (1804-1814), followed by the Restoration of the monarchy (1815 to
1830). The word “restoration” itself says well what was happening. Louis XVIII, the new
king, entered Paris on July 8, 1815. He reigned until his death in September 1824, trying to
grant the demands of the electors but not without difficulty. Charles X, his brother, succeeded
to the throne. He was more intransigent regarding the powers of the king, thereby bringing
about the July 1830 revolution.
Louis-Phillippe, who had voted for the death of his cousin, Louis XVI, succeeded Charles X.
He is called the “bourgeois” king and his reign could be described as a republican monarchy.
But this does not prevent him from loosing his throne in the 1848 revolution. He abdicates on
February 24, 1848. Until December 2, 1852 France experiences a revolutionary period which
does not have the bloody side so evident in 1789. This period leads to the Second Empire and
the reign of Napoleon III. At first, the Empire is quite authoritarian; then, from 1864, more
liberal; finally, it became parliamentary in January 1870. A few months later, on September
4, the Empire collapses as German troops invade the country.
Another, brief, revolutionary period followed the fall of the Empire. This was particularly
true in Paris where, beginning on March 18, there was an uprising which was crushed at the
end of May. The revolutionary party, which almost restored the monarchy, then lost its
leaders. In 1875, a new Republic was organized which was politically stable until 1940.
By tradition and conservative spirit, and due to the anticlericalism of those who wanted a
republic, the majority of Church authorities and Catholics did not like the new political
changes. Thus Catholics are suspected of being against the republic and for the
reestablishment of the monarchy. They are henceforth considered mediocre or bad citizens.
As a result, the Church and religion in general, in 19th-century France, suffered considerably
and lost much prestige.
Economic and Social aspects
The 19th century also saw the first industrial revolution with the use of coal, steam and steel.
In spite of the fact that France was a traditionally agricultural country, it could not but be
influenced by this industrial mutation. In 1814, the country was still essentially agricultural.
Of the 29 million inhabitants, 21 million were still living from their work in agriculture.
Having begun in 1817, the industrial revolution continues until the middle of the century. The
city of Le Mans, during the first half of the century and long after, remained the head of an
essentially agricultural region. This city is really a big village with its fairs and markets where
regional products, some with excellent reputations, were brought to be sold.
8
In the countryside, life was hard. Peasants sustained themselves with black bread, vegetables,
a little pork and cheese. Wheat, chickens and meat in general were sold at the markets and
served as staples for city dwellers.
The candle and the wool fabrics factories, which gave Le Mans its reputation before the
Revolution, had almost completely disappeared. This meant unemployment for hundreds of
workers. However hemp fabrics were developing and the postal and transportation services
prospered. The commercial activity of the city was helped by the creation of a network of
roads throughout the department and by works being done to generate navigation on the La
Sarthe river. This explains the development of several transportation enterprises which
connected Le Mans to Paris, Nantes, Bordeaux and Rouen.
Agricultural goods and cattle were thus shipped to Great Britain and even to the United
States.
The construction industry, which followed the growth in population, ranked second after
textiles. Other specialized industries appeared: a foundry in Saint-Pavin in 1841, the Bollée
bell factory in Sainte-Croix in 1842, etc. The city also organized its financial institutions.
The poor constituted about one-fourth of the city’s population. These people gathered in the
lower sections of the city and even in Sainte-Croix, living in conditions which lacked any
hygiene. Victims of undernourishment and alcoholism, the poor could not resist epidemics.
The death rate was high: more than 22 in every 1000. Weavers especially were affected. They
worked as a family, or at home, 14 to 16 hours a day, for a very low salary, lower than that of
farm or construction workers. The birth rate was higher than deaths because there were many
illegitimate births (33% in 1844). The population in Le Mans is thus increased artificially
because the city received all the abandoned babies within the department.
In 1846, bad weather affected wheat and other cereal crops. The price of bread doubled and
more people were starving. This agricultural crisis caused an industrial crisis as well. The
textile industry almost shut down and thousands of workers were left without employment. A
year later, the construction industry was affected. The revolution in February 1848 increased
unemployment yet more because the economic crisis was intensified by a general lack of
confidence among the people.
The Church in France: The Diocese of Le Mans
Reestablished in 1801 with its boundaries from pre-Revolution times, the diocese of Le Mans
was among the largest in France. It covered two departments: La Sarthe and Mayenne.
9
Bishops
The brief episcopate of Bishop Carron (1829-1833) - favorable to young Abbé Moreau - was
stamped by the 1830 revolution which reintroduced the revolutionary and anticlerical spirit
and fostered hostility among the middle class. Also, with it came a diminishment of religious
practice in certain sections of Le Mans city and in rural zones of the department.
Bishop Jean-Baptiste Bouvier (1833-1854), who had been vicar general under the former
bishops and, simultaneously, superior of the Major Seminary, brought to the diocese his
administrative and organizational qualities. He tried to forestall the latent hostility by
avoiding any special political commitment. When he died, the diocese of Le Mans was
limited to the La Sarthe department, while that of Mayenne formed the new diocese of Laval.
Under the episcopate of Bishop Nanquette (1855-1861), the diocese was reorganized and was
able to face all its material and spiritual needs. Bishop Charles Fillion occupied the see of Le
Mans from 1862 to 1874. His episcopate is noted for the disaster of 1870-1871, the FrancoPrussian war which brought about the occupation of Le Mans, the effects of which were
disastrous for the Church.
Priests
In 1802, the bishop of Le Mans had but a little more than 800 priests, most of them elderly,
instead of the 1700 the diocese had prior to the Revolution. In 1806, the bishop opened a
minor seminary which could hold only 36 students. Two hundred others were scattered in the
colleges of Château-Gontier (where Basil Moreau studied), Laval, Evron, Mayenne and Le
Mans. In 1810, the Hotel2 of Tessé, in Le Mans, received about fifty major seminarians. In
1816, Tessé was reserved for the students of philosophy (Basil Moreau spent one year there)
and the former St. Vincent Abbey became the theology seminary. The number of ordinations
increased gradually (on August 12, 1821, there were 42 priestly ordinations one of which was
Basil Moreau); the maximum was reached in 1830 with 68 ordinations.
As superior of the theology seminary from 1818, Fr. Bouvier greatly contributed to the
quality of the seminarians’ formation by composing a theology course which was used in
more than 60 French seminaries and went through eight editions. At the request of Rome,
certain passages which had a Gallican touch were corrected. But it is in the moral field that
this work was most innovative. It followed the teaching of St. Alphonsus of Ligori to
counteract the Jansenist tendencies among the clergy.
During the 1840's, some priests of La Sarthe (among them Fr. Moreau) made efforts to
address the spiritual and material needs of workers. In Le Mans, evening courses were
organized for them, reading rooms and playing grounds were put at their disposal. The first
St. Vincent De Paul Conferences were formed (one also for the students at Sainte-Croix
2
The word “Hotel” here refers to the city residence of a wealthy person.
10
College), bringing together the efforts of the nobility, workers, civil servants and
shopkeepers.
The clergy of La Sarthe at that time was not without spiritual qualities. Almost all priests
followed a detailed rule of life. They lived with great austerity and practiced real poverty (to
be better able to help the poor) and imposed on themselves spontaneous mortifications. Such
were the common traits of these priests who were also very attentive in fulfilling their
pastoral responsibilities: teaching catechism, preaching, welcoming people, visiting the sick...
Still, the clergy was not against progress. Immediately after the Concordat of 1801, Bishop
De Pidoll encouraged the priests to see that children were vaccinated against smallpox.
Bishop Bouvier praised the merits of the savings banks and the progress in agriculture. He
supported efforts to provide instruction for all and solemnly blessed the opening of the first
railway in Le Mans. More than one sermon, even in the most remote countryside, celebrated
scientific accomplishments and refused to consider them in opposition to faith.
Religious
The Revolution had eliminated monastic orders and religious congregations. Given the
glaring needs of French society, Napoleon was compelled to recall some congregations for
popular education, the De La Salle Brothers and the Ursuline Sisters; and, for the care of the
sick, the Augustinians and the Daughters of Charity.
The government of Louis XVIII (1815-1824), on the contrary, was very liberal in allowing
“religious associations”; thus, there was a restoration of monastic orders (among them the
Benedictines in Solesmes by Dom Guéranger, a friend of Fr. Moreau), and the foundation of
many new religious congregations. 19th-century France was a privileged country for the
foundation of new congregations of men: Fathers of the Sacred Heart, Oblates of Mary
Immaculate, Marists, Marianists, Brothers of Christian Instruction, Brothers of St. Gabriel,
Clerics of St. Viator, Assumptionists, religious of St. Vincent De Paul, priests of the Blessed
Sacrament...all this even without mentioning the Congregation of Holy Cross. As for
women’s congregations, 400 were founded in France between 1800 and 1880.
In the diocese of Le Mans, religious foundations followed a regular rhythm: Sisters of the
Sacred Hearts and of the Adoration in Le Mans (1805), Sisters of Providence of Ruillé
(1806), Sisters of Charity of Evron (1808), Cistercians of Port-du-Salut in Entrammes (1816),
Jesuits in Laval (1818), De La Salle Brothers in Le Mans (1820), Brothers of St. Joseph in
Ruillé (1820), Benedictines in Solesmes (1833), Sisters of the Good Shepherd in Le Mans
(1833), Sisters of the Child Jesus in Neufchâtel-en-Saosnois (1835), priests and brothers of
Holy Cross in Le Mans (1837), Marianites of Holy Cross in Le Mans (1841), Franciscan
Sisters in St. Fraimbault of Lassay (1844), Little Sisters of the Poor in Le Mans (1855),
Servants of Mary in Le Mans (1855), Franciscan Missionaries of the Sacred Heart (1861),
Benedictine nuns in Solesmes (1866), Jesuits in Le Mans (1870), Little Sisters of St. Francis
(1873), Capuchins in Le Mans (1875)...
11
These religious congregations placed a considerable part of their membership in teaching
ministry. Between 1861 and 1876, brothers constituted 21 to 22% of the teachers and sisters
63 to 64%, without counting the unapproved congregations. Among the working class of La
Sarthe, however, illiteracy was high. In the years 1816-1820, less than 30% of the men could
sign their marriage contract. In 1829, 14,000 children of both sexes went to school, which
represents 14% of the children between 5 and 15 years of age and, moreover, absenteeism
was frequent. The Guizot law of 1833 paved the way for considerable progress. By 1846,
there were 33,000 students in the primary schools. But, in 1848, 40% of the people in Le
Mans were still illiterate. As for boys, secondary education was provided in about fifteen
schools, which were controlled by the bishop since 1818.
Missions within France
With the reestablishment of the monarchy in 1815, the Church organized “missions” to reChristianize city and country people. The Missionaries of France, founded by Fr. De Rauzan,
and then others founded by the Jesuits, the Fathers of Picpus, etc., preached throughout
France in the parishes. Weeks of preaching were punctuated with spectacular ceremonies
made to stimulate the imagination and bring about the necessary conversions: asking
forgiveness for injustices committed during the Revolution; renewing baptismal promises;
putting up stations of the cross...
These missions did bring about conversions but they also provoked a new anticlericalism
which was often violent (as was the case during the mission preached in Paris in 1821-1822,
which Basil Moreau witnessed). Stopped by the blow of the 1830 revolution, these missions
were soon begun again but with fewer public demonstrations. Henceforth they are called
retreats. In the diocese of Le Mans, as early as 1816, the Jesuits gave a mission in Laval and
then in Mayenne. In the parishes of Le Mans city, in 1818, seven Jesuits had two difficult
weeks but the mission concluded with the organization of charitable or pious associations
which brought together the Christian elite. Another mission was given in Le Mans in 1826. In
the meantime, in 1823, Fr. Dujarié tried to organize some mission-preachers. He discussed
this project with young Abbé Moreau who eventually took up this work by founding the
“Auxiliary Priests” in 1835.
Gallicanism and Ultramontanism
On May 25, 1815, Pope Pius VII, who had been prisoner of the French emperor for two
years, reentered Rome in triumph. The prestige of the papacy then reached a level unknown
since the Middle Ages. This was due to the fact that the pope, during the troubled times of the
Revolution and of the Empire, had been considered a stronghold of resistance to the outbursts
of national and ideological passions.
Within Catholicism a new trend was developing which, contrary to Gallicanism, highlighted
the important role of the papacy. Three writers are considered as the creators of this “Roman”
thrust which came to be called Ultramontanism. Joseph De Maistre, in his book Du Pape,
showed that the Roman Church and the papacy were the only strengths able to oppose the
12
destroying wave of revolutionary ideas. Louis De Bonald emphasized that the world had but
one monarch: Jesus Christ, whom the pope represented. But the most ardent apostle of the
papacy was Félicité De Lamennais - admired by Fr. Moreau. In his book, Essai sur
l’indifférence en matière de religion - meant to shake up the spiritual apathy and lack of
intellectual curiosity among his contemporaries - Lamennais took a decisive stance against
Gallicanism, becoming a champion of papal infallibility.
He proclaimed that, if the Church was to be effective, it had to be free in the face of political
powers. To the Roman and Ultramontane currents, Lamennais will soon add Catholic
liberalism. With his friends and disciples, Lacordaire, Guéranger, Montalembert, filled with
enthusiasm by the 1830 revolution, he founded the newspaper “L’Avenir” under the slogan:
God and Freedom. The movementasked for liberty of conscience, cult, press, association, and
teaching, and suggested separation between Church and State.
This Roman trend will become a new cult for some people. Everything coming from Rome
will be piously imitated: from the Roman liturgy which, thanks primarily to Dom Guéranger,
eliminates most of the venerable local liturgies; to the Roman collar which many priests
started to wear in place of the Gallican “rabat”. Pope Pius IX began a systematic policy in
favor of Roman centralization and the assertion of papal powers. This policy reaches its
highest point in 1870 with the dogmatic proclamation of papal infallibility by the First
Vatican Council.
Conclusion
This brief exposition of the general situation in France and in the Le Mans region during the
19th century and of the difficulties encountered by the Catholic Church - in France and
especially in the area where Fr. Basil Moreau lived - should suffice to situate the founder of
Holy Cross for those who do not know French history during this period. It can also refresh
the memory, or complete the knowledge, of those already familiar with this history.
13
FATHER BASIL MOREAU
AS A PERSON
By Jacques Grisé, C.S.C.
Introduction
These reflections will focus on the following aspects of Father Moreau’s personality: 1) He
was a natural leader and a man of action; 2) earnest and enterprising; 3) austere yet cheerful;
4) demanding yet kindly. To these aspects are added the conclusions of a scientific analysis
of his handwriting.
1. NATURAL LEADER AND MAN OF ACTION
A) direct testimony from his former school friends
Our founder showed his personality at an early age. We have this testimony from his
nephew, Father Charles Moreau, also his first biographer, who says: “According to some of
Basil’s first school friends who are still alive, he was the one to organize the games and
gather everybody to participate... He was the one to teach the more pious to serve mass...”3
Already he was a leader. This is not merely a pious reflection from the first biographer;
it is based on direct testimony of people who knew well the young Basil Moreau.
B) he inherited his father’s temperament
We can go back further and speak of an incident which occurred in the village of Laigné-enBelin, the birthplace of Father Moreau. The maid of a neighbor, late in the evening, heard a
sound similar to whining in front of her house. She went out and found an abandoned baby.
She brought it to her employer. The latter did not know what to do, so he went to see his
neighbor, Louis Moreau, Basil’s father, to ask his advice. Louis Moreau decided to take the
child into his house for the night and the next morning go to the city hall with his neighbor to
make an official declaration of the discovery and have the child placed with some family by
the city administration. Louis Moreau did not think he could adopt the child himself. He
already had four at the time and the last one was only two weeks old. It is evident that
Basil’s father seems to have been the person in the village to whom others came when they
had a problem. They knew he would be able to take the proper initiative. I am convinced that
Basil inherited his father’s temperament. He will be the one in whom others put their trust,
and whom they will be ready to follow.
C) other examples of young abbé Moreau’s attitudes and spontaneous reactions
There are not many examples of Basil Moreau’s attitudes during his years of study; through a
few of his letters, we can see his strong personality. In 1822, while studying in Paris, he
3
Basil Anthony Moreau by Father Charles Moreau; volume 1, p.2.
14
dares to tell his former superior at Tessé, the philosophy seminary in Le Mans, that the latter
should be more attentive and demanding in the formation of the seminarians. The superior is
somewhat offended by what appears to be a reproach, and Basil will have to explain why he
had written so bluntly. It was because he had heard that some young priests of the diocese
had caused scandal. All the same, a few years later when he began teaching at the major
seminary in Le Mans, he tells the superior that the rule of the house was too permissive in
some aspects, and again he was reproached for his boldness by his spiritual director.
Another example is from the time when Basil began to gather his auxiliary priests and found
Holy Cross. He attracted the strongest personalities among the young priests of the diocese:
Edward Sorin, Victor Drouelle and Louis Champeau. For years these three will remain the
strongest personalities in the Congregation of Holy Cross. The bishop of Le Mans was rather
upset at seeing his best young priests join Holy Cross. Father Moreau must have been a very
strong leader to attract such strong personalities from among young diocesan priests.
D) open to the new trends of his time
As a natural leader, Father Moreau was open to all the new trends in the Church of his time
and wanted to take part in them. First, he was open to the new philosophy and theology of
Lamennais. Even though this doctrine was later condemned by the Church, it appeared first
as a real renewal, a new breath of air in the fields of philosophy and theology which were
greatly influenced at the time by eighteenth-century rationalism. Father Moreau carefully
studied Lamennais’ doctrine. He was conscious of the objections that were made to it by his
teachers in Paris, still, he was ready to present it to the seminarians when he began teaching
philosophy.
Basil Moreau was open also to the liturgical movement of his time: the adoption of the
Roman liturgy and Gregorian chant. Young abbé Moreau took part in this movement in his
diocese; he encouraged young abbé Guéranger who was to be the main promoter of the
Roman liturgy in France. The latter was about five years younger than Father Moreau; it is
possible that abbé Guéranger had been Moreau’s student. When abbé Guéranger began to
gather some priests of Le Mans to prepare this liturgical reform, Moreau took part in some
meetings, and this did not please the bishop (Bouvier). Later on, Father Moreau put pressure
on the bishop to adopt the Roman liturgy for the diocese of Le Mans.
Another field Father Moreau entered and even became a leader at the time was the battle in
France for freedom for Catholics to open colleges. Again, he was not just in favor of it, but
took part in this movement by corresponding with the leaders, setting up his own college and
finally obtaining the right to develop it fully.
Another trend in which Father Moreau took part was to associate lay people with his
foundations. The Association of the Good Shepherd and that of St. Joseph were meant to help
Father Moreau’s foundations financially; at the same time their goal was to give lay people
the opportunity of growing spiritually through annual retreats (for which Father Moreau
invited the best preachers of France), and through a bulletin called: Étrennes spirituelles. His
bishop hesitated at times in approving the choice of some preachers for the associates’
15
retreats. Bishop Bouvier found them too ultramontane; that is, following the ideas of abbé
Lamennais, they favored a closer link between the Church of France and the Holy See and
more freedom for the Church of France in its relations with the government. For example,
pontifical documents were published in France only if they were approved by the king or the
government. Bishop Bouvier was in favor of maintaining the traditional independence of the
Church in France toward the Holy See, which was the source of some misunderstandings
with Father Moreau. Ultramontanism was another new direction in the Church to which
Father Moreau was open and for which he worked.
By participating in these trends, Father Moreau appears as a natural leader, a man of action,
and a man open to the new ideas which were emerging for the future.
2. EARNEST AND ENTERPRISING
A) he wanted to give himself to the utmost
Another aspect of Father Moreau’s life showing his natural tendency to action is his
earnestness in doing the most he could in his personal dedication to God. This is evident in
the fact that he made private vows before his subdiaconate. He seems always to go a step
further than what the rule asked. Not only did he criticize the laxity of the major seminary
rule but was himself, by austerity and faithfulness, a living example for the seminarians and
even for the other directors of the major seminary. Some directors in the seminary, like abbé
Mautouchet, the steward, did not appreciate this lesson.
He also wanted to become a missionary to give himself totally to the Lord. He was probably
influenced in this by his own philosophy teacher who was transferred to the Foreign Missions
Seminary in Paris right after having taught young Basil. We know how easily a student is
influenced by an admired teacher. But it was also in Father Moreau’s very temperament to
desire to become a missionary, it was another way to give himself completely to the Lord’s
service.
The same dedication can be seen in Moreau’s life when, after several years of working in
formation in the seminaries of Le Mans, Monsieur Mollevaut convinced him that he was
made to spend his whole life in a seminary. Father Moreau thought of becoming a Sulpician
like Monsieur Mollevaut since that charism focuses precisely on work in seminaries.
B) natural ability to undertake more
At the same time he wanted to become a Sulpician, he could not be content with only his
work at the seminary. He wanted to do ministry in the parishes of Le Mans which requested
his help. He would soon involve himself to the fullest in the foundation of the Good
Shepherd institution in Le Mans which cared for delinquent girls.
Father Moreau showed the same earnestness when he assumed the direction of the Brothers
of Saint Joseph. He was more demanding in their formation and active in defending them
against mayors and prefects who were more or less anti-clerical, or unwilling to give the
brothers their rights. The prefect of Le Mans, a civil authority, wrote to the minister of Public
16
Instruction in Paris saying that Father Moreau was the type of person who if thrown out the
door would immediately reenter through the window.
Father Moreau demonstrated the same characteristic in developing the college of SainteCroix in Le Mans despite much opposition from civil authorities. He did the same in the
foundation and organization of the Congregation of Holy Cross, even having to take a stand
against his bishop. He tried all he could to obtain the right to develop his college to the full
and to obtain public recognition for his congregation from the Holy See. He found that
Rome’s answer was very slow in coming; but for a new congregation to be approved after
only 20 years of existence was something rare. Again, this was the fruit of Father Moreau’s
earnestness and perseverance.
3. AUSTERE YET CHEERFUL
Another aspect of Father Moreau’s personality is a certain austerity and at the same time
genuine kindness and cheerfulness.
A) one photo served for his portraits
We have become accustomed to seeing Father Moreau looking rather stern in his portraits.
All those paintings were copied from the one existing photograph. The photo, in which Father
Moreau was already 55 years old, was taken against his will. He had forbidden his religious
to be photographed because it was something new at the time and considered a luxury and
vanity. He agreed reluctantly to the request of a nobleman, the father of two students at Holy
Cross College in Le Mans, to be photographed with a group of confreres teaching at the
college. However, the confreres had arranged with the photographer to leave Father Moreau
alone in the center of the room at the moment the photo was actually to be taken.
When photographed Father Moreau was sad and angry, he had a cataract in one eye which
gave less liveliness to his expression. When presented with the first print of the photo, he tore
it up and threw it in the waste basket. We still have the two pieces of the torn photo.
B) usually cheerful
Throughout the life of Father Moreau, there are many circumstances in which he is laughing
and smiling. In her correspondence, Mother Mary of the Seven Dolors even speaks of the
habitual cheerfulness of our founder. Father Charles Moreau also speaks of the lively and
cheerful spirit of Father Moreau. Elsewhere the same Father Charles speaks of the warm
welcome, the ability to place others at ease, and the cheerfulness that Basil had in all his
contacts.4 Father Moreau himself wrote in a letter to one of his sisters when he was
studying in Paris: “Let’s be cheerful without flightiness.”5
4
ibid., p.12a.
5
ibid.
17
One day Father Moreau stopped by a group of novices who were peeling some
vegetables and so started to peel some with them. One brother there with the novices
was born in the same village as Father Moreau and began to tell of the mischief that
Basil got into when he was young. The founder, it is said, laughed heartily at these
stories.6
There are some letters from the first two, young American Holy Cross religious who
went to Rome to study theology. They stopped in Le Mans on their way. In a letter to
Father Sorin, Neal Gillespie (one of the two, the other being Louis Letourneau) writes:
“You know with what a paternal affection (Father Moreau) receives everyone.” Louis
Letourneau some years later, returning from Rome to Notre Dame, Indiana, was on the
same ship as Father Moreau who was going to visit the foundations in North America.
He says: “There were fourteen other religious on board and (Father Moreau) charmed
them all by his marvelous light-heartedness. We assembled daily for the recitation of
the rosary and spiritual reading. During the latter, Rev. Father often made clever
comments which amused us greatly. The crossing was pleasant except for two nights
during which the weather was so rough that many of us were badly frightened. One
young cleric, a converted Jew, came at midnight to make his confession to Rev. Father,
so I was obliged to walk the corridor for a full half hour. Though amused at the young
man’s terror, Father General did admit that the weather was a little rough; but he
remained calm and smiling.”7
4. DEMANDING YET KINDLY
Another aspect of Father Moreau’s personality is that he was demanding and very kind.
A) absolute sense of righteousness
Father Moreau had an absolute sense of righteousness and believed in the power of truth,
almost to the point of appearing naive sometimes. It was easy for him to defend himself
because his ways were never biased. He seemed to think that it sufficed merely to clarify the
truth in order to be justified in the eyes of others. But reality proved it was not quite that easy.
B) able to reproach and also forgive
He would reproach any religious who did not act in conformity with religious commitment; at
the same time he was always ready to forgive and forget the past. He did so several times
with Brother Leonard who tried to separate the brothers from the priests. This brother later
said that he never had the impression Father Moreau held any grudge against him. We see
this same attitude in his relationships with several others religious. We have only to recall
how Moreau acted with Father Sorin when the latter wanted to separate the mission of
6
Basil Anthony Mary Moreau, by Catta/Heston; volume 2, p.65.
7
Annals of the Marianites, 1841-1941; p.65
18
Indiana from the mother house, and of his complete forgiveness after Father Sorin changed
his mind.
C) kind and even tender
He could also show much affection to those who were living according to the religious spirit.
For example, he wrote to Brother Vincent, at Notre Dame, in 1850: “How are you doing, very
dear Vincent. How much I would like to see you again. I feel that the direction of your
establishment is a burden on your conscience, but you have obeyed and so you may be sure
of doing the will of God... Courage, then, and confidence!” On another occasion, he wrote to
the same Brother Vincent: “How happy I have been, my dear Vincent, to learn from you of
your convalescence! Do not fall sick again, and spare what is left of your strength.” And he
ended his letter saying: “My most tender remembrance to all your novices.”
There is also Father Champeau’s testimony in a story he published promoting the college in
Paris. In this booklet, Father Champeau speaks of an alumnus of the college in Le Mans. This
former student comes back after ten years and again meets Father Moreau. Father Champeau
has the alumnus say: “The first person I met as I left the chapel was the venerable and wellloved Monsieur Moreau, the founder and superior general... My heart was all aflutter, like
one who sees his aged father once more after a long absence. I ran toward him... He
recognized me... and the sparkle in his eyes and his kindly smile did a world of good for my
soul. I let myself be caught up in his arms... For me Father Moreau was... a father who had
admitted me within the inner circle of his beloved family and who loved me as a child...”
This is a fictional story, but if Father Champeau represented Moreau in this manner, it is
certainly because our founder was truly such. We have a confirmation that he was; an old
brother also wrote about Moreau: “He was the tender father, the discreet friend,
compassionate toward all his children...”
Such was Father Moreau according to the original documents. Possibly we are not
accustomed to viewing him in this way. For today, we need a portrait of him looking younger
and more cheerful. Father Thomas Barrosse tried to have our community artists produce a
better portrait of our founder. He was not completely successful, but we do have better
portraits now. In 1991, when the Marianites of Holy Cross celebrated the sesquicentennial of
their foundation in Le Mans, they invited some members of the Moreau family with whom
they had been in contact. There came a young man, in his twenties, a great grand-nephew,
who so strikingly resembled Basil Moreau - at least from the photograph and portraits - that a
photo was taken of him. It can certainly help us to imagine how Father Moreau looked when
he was younger... and smiling.
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5. HANDWRITING ANALYSIS
For Father Moreau’s cause of beatification, there was a scientific study made of his
handwriting. It is incredible to see all that can be drawn from three letters by Father Moreau
from different stages of his life: 1836, 1853 and 1866. Father Barrosse used this analysis for
his study of Father Moreau’s virtues for the cause of beatification. I will summarize some
passages from the study, without using its technical jargon, to illustrate Moreau’s personality.
A) strong personality and a man of action
First of all, the analysis of Moreau’s handwriting shows a strong personality with a great
amount of energy, allowing him to take many initiatives without much effort. In fact, it shows
that if such a person had nothing to do he would find something to do; he would create
something original, a personal project which he could pursue in a way not yet tried by others.
B) open to others and a natural organizer
His is open to his milieu, to others, to working for others and with others. And he has a plan;
he knows where he is going and what he wants. He is earnest and bold. He gives himself
totally to what he does. He is not just a spectator watching what is going on around him, but
participates without sparing his time or energy; and he does so not for himself but always for
others. He does not work for praise; he is realistic, efficient, committed, and a man of selfsacrifice.
C) quick to react but acts according to a plan
His handwriting reveals that his basic temperament showed great energy, with quick
reactions, and even an impulsiveness which helped him overcome obstacles. At the same
time he was capable of reflecting, planning, and organizing. Once convinced of something, he
did not give up easily. The analysis shows an earnest personality, extremely committed, and
sure of what he wants once he made up his mind about something.
The comparison of the three letters shows that by 1853 Father Moreau attained a greater
degree of order, regularity, clarity. He is surer of his means; his handwriting is more intense,
strong and controlled. It shows greater decisiveness and firmness. His vital energy seems to
be used to the utmost as if he had an enormous struggle to face and to win. The handwriting
also shows suffering and tiredness and even signs of aging. But it is also evident that he does
not intend to give up on anything. In the 1866 letter, age can be noted even more and
suffering also. Even though the lines have a tendency to go down they end by going up
again, showing that his strong character is always present with a determination to go to the
end in pursuing his ideals.
D) not easily influenced
This person is not easily influenced by the people around him but rather influences them. He
has clear ideas and is able to put them into practice. He is interested in social, moral matters,
in the problems of his time, especially those of higher value, like religion. He will put all his
strength at their service even to sacrificing everything else. He never wastes his time but, in
spite of his tendency to action, there are indications of a taste for the mystical life. He is
20
constant in his ideas and his actions to the point of appearing rigid, but he can be affectionate
when he encounters good will even if there is human weakness accompanying it.
From all this, there appears a certain seriousness in his projects and his conduct. He follows a
straight line, he knows where he is going and where he is leading others. He has a sense of
discipline, not only by imposing things on others but especially on himself, and he is faithful.
He is convinced and convincing; he works with others and feels a solidarity with the group,
but not to the point of following all conventions and traditions; he is very personal in his
initiatives and ideas. He is so concentrated on his ideals that he feels compelled to bring
others to work with him. He is conscious of his power to share and even impose the values in
which he believes. He could even appear inflexible by the very fact that he is not easily
influenced by others.
E) self-control
Father Moreau has good control of his instincts and tends to spiritualize them. He has a great
sense of responsibility. He feels responsible for the group and is never tired of leading others
to a better life, even if he has to fight energetically in accomplishing this. But after having
fought fully for something, he can find peace easily enough.
Conclusion: What did grace add?
After examining all that was revealed about Moreau’s personality through this scientific
analysis, I asked myself, “If the founder had all those qualities already on the human level,
what did grace add and how can we show that he practiced heroic virtue?”
First of all, the results of the analysis merely confirm what was already clear about the
personality and virtues of Father Moreau from the documents which have been preserved. We
can say that Moreau developed his talents to the utmost and put them at the service of a very
special project, that of founding a new religious congregation with three societies. It was an
enterprise that would have been impossible if Moreau had not had a very strong personality.
Moreover, our founder put his numerous and rare talents at the service of the Lord and the
Church. He always remained faithful to the Lord and the Church in spite of his tendency to
create something new and not be stopped by human traditions. He could have been a reformer
like Luther, having a similar temperament.
Father Moreau worked a great deal at correcting his faults and acquiring the virtues he
needed, especially meekness and patience. It is on these virtues that his spiritual director,
Monsieur Mollevaut, always insisted. Near the end of his life, Moreau fought for justice to
the point that he can be considered a martyr for justice. Finally, he always tried to
accomplish God’s will rather than impose his own projects which he could have easily done
given his temperament.
Father Moreau often repeated that Holy Cross was not his work but that of Providence. It was
the circumstances, the request or the approval of his bishop that brought him to found Holy
21
Cross. Afterwards, of course, he had to fight to organize this project and to give it full
development. Our founder always saw the work of Providence and the plan of God for Holy
Cross. He considered recourse to Rome a matter of duty and obedience, even though it was
against his bishop (Bouvier), and so placed him, as it were, between two fires. He said once
that he felt like other founders, responsible for a congregation still diocesan but spreading
outside the diocese and becoming international.
Before obtaining pontifical approbation and thus making the international character of his
foundation recognized, Moreau had to take decisions which shocked his bishop and which
may have appeared as disobedience or uncontrolled initiative. How could he act otherwise?
Our founder would say that, without his fiery temperament, he would never have been able to
found Holy Cross.
This temperament, this strong personality of Father Moreau, finally, was providential for him
and for the family of Holy Cross. I believe this is how the personality of our founder can be
and should be presented today.
22
BASIL MOREAU: MAN OF GOD
By Thomas Barrosse, C.S.C.
Basil Moreau, man of God. What is meant by the expression “person of God”? I mean those
for whom God is real, those in whose life God is a real presence, those who live in the
presence of God, enjoy the intimacy of God and convey by their lives that God is real for
them. This admits of degrees. The individual most fully a person of God, then, will be the
one for whom God is really present always and everywhere, at all times in everything, and for
whom God is the meaning of life. A Christian person of God (for the Old Testament and
religions outside the Judeo-Christian tradition also speak of people of God) - a Christian
person of God is someone for whom the God of Jesus and Jesus himself are real, really
present and the meaning of life.
Since the Risen Lord and his Father are present to us only by faith, a Christian person of God
will necessarily be a person of faith, and since it is impossible for the most important one in
our lives to be present to us by faith and for us to be negligent, then the Christian person of
God will also be a person of prayer.
First, a person of faith. Let us see more in detail just what this means. I noted a moment ago
that God is present to us - becomes real for us by faith. Let me explain this a bit. God, of
course, is real and really present even if we do not believe just as you may be present, even
right next to me (let us say behind me), without my noticing you. You will be present for me
only if I can see, hear, touch you since we are present to one another by our senses. God is
present to us by our faith. Faith means seeing - recognizing - God as present where he is
present, and, of course, he is present everywhere and in everything.
The New Testament uses the expression “to accept” as the equivalent of “to believe”. For
example in John 1:12 we read that the Word made flesh gave the power of becoming children
of God to all who accepted him, that is, to those who believed in his name. In other words,
those who accepted Jesus as God’s “Word”, or self-communication, in human form, received
this power. To accept him in this way - to “see” in Jesus God’s Word made flesh - is to
believe in him, and to accept, or recognize, God as the Father - as Abba - is to believe in the
God of Jesus. Jesus saw his Father present and at work in everything and always, and so
really and fully to believe in the God of Jesus is to recognize the Father as present and at
work in everything and always. Such faith transforms our life as Jesus himself points out. It is
only when we are people of little faith that we are anxious about...what we are to eat or what
we are to drink or what we are to wear; the man or woman of faith is well aware that the
heavenly Father knows that we need all these things (Matthew 6:25-34). It was because they
had little faith, Jesus tells the disciples, that they feared the wind and the waves during the
storm at sea (Matthew 8:23-26).
23
Next, a person of prayer. The person of faith will also be a person of prayer. Anyone for
whom God is always and everywhere present and at work and for whom God is the meaning
of life cannot possibly neglect, not communicate with, not be in communion with God.
Rather this individual will be someone who lives with God and also someone who, like Jesus,
will keep withdrawing to the wilderness to pray (Luke 5:16), even spending the night in
prayer (Luke 6:12).
Basil Moreau was a person of God. This means that he was a man of faith and a man of
prayer. We must now see how our founder was both of these.
Was Father Moreau a man of faith? Did he regularly see God everywhere and in everything?
To find an answer to this question, we turn to his writings and what was written or said about
him by his contemporaries.
At the start of each new year the founder wrote a circular letter to the congregation and in it
reflected on the events of the preceding twelve months. He described to the membership how
Holy Cross had grown, its successes and what had been accomplished by particular works,
houses and religious. He indicated also the difficulties Holy Cross had faced and failures or
setbacks. For us the important thing is that he saw every one of these things in reference to
God. Either each event was a blessing provided by God, or it was a failure on the part of Holy
Cross to correspond with God’s grace but, even then, having its place in God’s providence.
Each event was something for which to thank God or something about which to ask the
question, “what does God want us to learn from this?” Surely one of the most impressive
things about these letters is how he sees the crosses - even, or especially, extremely heavy
ones - as divine blessings. In earlier circular letters he often asks whether particular crosses
are not God’s corrections or a way of calling the religious to greater fervor. But in 1865 when
the future looked darkest shortly before he resigned as superior general, he could write:
For my own part, Reverend Father and dear Brothers, I am not the least surprised by all
these trials. Thanks be to God, they have only increased my confidence in him who alone
has founded and maintained this Congregation... Bear in mind and do not forget...that
just as Divine Providence has willed its greatest works to begin in humility and
abjection, it has also decreed that they should expand only at the price of difficulties and
contradictions, trials, crosses, contempt, calumny, and detraction. (After illustrating
this from the life of Jesus, he continues:) Rejoice, then, instead of being worried or
discouraged, when you find temptation striking at the Congregation or at yourselves.
(After citing the experience of several saints who faced humiliating temptations, he
concludes:) Thus it follows that the many different trials to which we have been
subjected are indubitable marks of the divine will in regard to our congregation, and of
the presence of the Lord in our midst... Be glad, then, Reverend Fathers and dear Brothers,
that you have been found worthy to suffer in body and soul and to share in the sufferings
of this institute. Be glad and increase your confidence in proportion as I suffer
24
personally more tribulations, since these trials are a sure guarantee of the divine will
towards us and the work whose instruments we are. (CL 179)
Was this perception of God’s presence and action in the events of his own life and in the
Congregation’s experience something Father Moreau had only when he reflected on them as
he wrote his annual circular letter, or was it his habitual and spontaneous perception of events
as they were happening? It was his habitual and spontaneous perception of whatever
happened. We read again and again in his life how, when events, sometimes unexpectedly,
turn out well, he immediately thanks and praises God for what providence has arranged. So
too, when events take a turn for the worse, he instinctively recognizes this as a cross offered
him by God, perhaps because of his own sins or as a chance to share in the redemptive cross
of Christ. His personal correspondence is full of such reactions, and anecdotes from his life
provide repeated illustrations of this. I give only one example.
The foundation in Louisiana had suffered a long series of frightful setbacks: numerous
religious and very many children for whom the brothers and sisters cared were struck down
by epidemics of yellow fever and other diseases; they all lived in a poverty that bordered on
destitution; they suffered from the delayed arrival, departure or death of successive superiors;
and conflicts with Father Sorin in Indiana caused turmoil in the Louisiana community. The
general council met to discuss whether the foundation should be suppressed. Each member
spoke his opinion. At the end Father Moreau put his head in his hands for a few minutes and
then said that since God had demanded so much from Holy Cross in the Louisiana
foundation, this must be surely a sign that God planned great things for our future there;
hence, he said, he thought we should stay. The council adopted his view and voted to stay.
Not only did our founder see the many events of his life and all of our history as so many
individual acts of God’s providence, but he saw them all as working together - or rather he
saw God working in all of them to achieve his aims. Thus he could write in his presentation
of the 1858 Rules:
If I could have foreseen the development of the Congregation of Holy Cross from the
outset, I could then have regulated and coordinated everything in advance. If such were
the case, however, the congregation would have been a merely human combination and not
the work of Divine Providence. The fact is that it began and developed in a manner so
mysterious that I can claim for myself neither credit for its foundation nor merit for its
progress. Therein lies the indubitable proof that God alone is its author, since, according
to St. Augustine, “when we cannot find the cause of a good work, we must recognize that
the Lord is its beginning and author.” In the light of this truth, I had to follow the designs
of Providence by modifying our rules according as God’s plan unfolded before our eyes...
(CL 94)
He wanted all the religious of Holy Cross to have this same sense of God as present and at
work in everything and always. In his rules he wrote of faith:
25
The religious will try to have a faith which is so simple, solid, and lively that it will not
only enlighten their minds but animate their thoughts, their affections, their words, and
their actions...
To put this virtue into practice, they will walk in the presence of God and fear to offend
him and to incur his judgments more than any evil on earth. They will adore him as the
absolute master of all things; they will love him as a father; they will pray to him with
respect, attention, fervor, and confidence; they will undertake all things out of
obedience for his glory and the salvation of souls; they will have pure intentions, an
ardent zeal, a burning charity.
There is no need to point out that this ideal, held up by the founder to his congregation, was
his own. I trust that the texts I have cited show how close he came to realizing it. Must we not
say that Basil Moreau was a man of faith who, as his Rule on Faith urges, walked in the
presence of God?
A person of faith is a person of prayer. Was our founder a man of prayer? I think we can take
it for granted that he did what he prescribed for all the religious, who, according to the
constitutions he gave us, must “never omit...through their own fault the regular exercises of
piety”. But he did not limit himself to the prescribed prayer. He wrote numerous hymns or
poems, many for use by others but some extremely personal, a number of which express the
desire to spend hours alone with God, a desire that surely was his and that he certainly
satisfied when he found moments - or hours - of leisure time during his retreats, when
traveling, and especially in his last years when he was no longer superior general.
As for the routine events of everyday life, in his activities, in his difficult moments as in his
joys, he spontaneously turned to the God whom he saw always at work in all that was taking
place. In his most difficult moments, like Jesus in his agony in the garden, he prayed all the
more earnestly (Luke 22:44). He explained how, in his great trial of 1855,
...when the community had retired, I remained in the chapel for long hours. What did I do
there? I went from station to station, searching for light, for an inspiration, and I found
nothing, absolutely nothing. I came back to the sanctuary, went up to the altar, and
knocked on the door of the tabernacle. I waited and received no answer, not the least
encouragement. At that moment I understood something of our Lord’s abandonment in his
agony as he went from his Father to his disciples without finding any consolation... I
would have yielded to the temptation (to flee), had I not kept my eyes fixed on the crucifix. I
kept looking at it for days... Finally, convinced more than ever that everything was
crumbling around me... I saw myself mocked and stoned, and I said, “My God, I consent,
provided that the congregation be saved and that you be glorified .”
26
This God for whom and with whom Basil Moreau lived - was he also habitually on our
founder’s lips? Did others find God in and through his life?
They certainly found God through his preaching. From his earliest years as a priest, Father
Moreau was a popular preacher, much in demand. One of the brothers said of him: There was
energy and fire in his preaching, and he never did so well as when he was called on to preach
unexpectedly and without preparation. People remembered sentiments he aroused or certain
details of his sermons decades later. The parish missions he preached were usually marked by
numerous and lasting conversions.
As for whether people found God in the way our founder behaved and in the way he lived, we
have an interesting text from 1846, when Father Moreau was 47 years old and had been
superior of Holy Cross for more than a decade. After having had supper with our founder, the
French writer Louis Veuillot wrote of him:
He has...the manner of one of those peasant priests from whom you do not really expect very
much, and this impression is hardly offset by his Le Mans accent, in which he makes
statements of the greatest simplicity... After you have spoken with him for a little, you see
that he has eyes full of delicacy, a mind which is simple, solid and fertile, a heart eaten up by
love. He is a man of noble character and a saint. God has supported him wonderfully...
In 1868 even Bishop Fillion of Le Mans, who had taken sides with Father Moreau’s
opponents and persecutors, had to admit that there might some day be question of canonizing
Father Moreau, as his friends seem to think there will be. Among the witnesses for his cause
in the 1940's were two ladies in their 80's who remembered having seen Father Moreau when
they were children. They recalled how many people were then calling him a saint. One of
these ladies said that he was like a grandfather to the little ones, that the children would run
after him and kneel down to get his blessing, and that while his body was exposed before
burial, people touched their rosaries or other religious articles to his remains. The other
remarked that, when she met him, she was struck by his appearance, which betrayed an
intense interior life, a profound humility and a limitless condescendence and charity for his
neighbor.
Basil Moreau, a man for whom God was real, really present and at work in the whole of his
life, a God with whom and for whom he lived, a God others found through him. We naturally
expect the reality of God to have a profound effect on such a man’s behavior. Already several
of the texts I have cited illustrate this. I add only two more to show how profoundly his faith
penetrated and transformed his attitudes and outlook.
In his later years as superior general and even more after his resignation, he underwent a
veritable persecution - a trial more terrible, especially in its great length, than his great trial of
1855. It is amazing to find him saying repeatedly in his correspondence of this period that,
despite the storms that raged around him, he found his heart at peace. Three years before his
death he wrote to the sisters in New Orleans:
27
You are kind enough to write to me your condolences for the trials of the year which has
just ended. I thank you with all my heart, and I bless the hand which has struck me. It is a
great honor which our Lord grants me, and also a true source of happiness, to drink his
chalice. Thus, thanks to the prayers offered for me, I have not been troubled or
discouraged... With all my heart I pardon those who have persecuted me, and I wish them
well.
Six months before his death he wrote to a sister in France:
Do not feel sorry for me because of the trials (the good God) has sent me. They are a grace
for which I bless him, and my mind is no more troubled by them than my heart is saddened.
A man of faith, a man of prayer, a man whom others saw as one close to God, a man who
spoke enthusiastically and persuasively of God and through whose words and life others
found God - is this enough to characterize someone as a person of God? If so, Basil Moreau
was surely a man of God.
28
SPIRITUAL BIOGRAPHY
OF FATHER BASIL MOREAU
by Jacques Grisé, C.S.C.
Introduction
My intention in these reflections is to give a spiritual biography of Basil Moreau, founder of
the religious family of Holy Cross.8 Of course, such reflections are just a sketch; I chose
to emphasize those points which appear to me to be most important.
This essay is centered around what I call “the mystical crisis of Fr. Moreau in the fall of
1855.” Fr. Barrosse, former superior general who had studied extensively the life of the
founder, called this crisis the great trial of Fr. Moreau. We could add, the great
spiritual or mystical trial, corresponding to what spiritual authors describe as “the dark
night of the soul,” which usually occurs just before perfect union with the Lord, near
the complete evolution of one’s spiritual life.
I will focus on the founder of Holy Cross from the spiritual point of view: prior to this
crisis, around 1840; and then around 1870, shortly before his death. The insights which
emerge can be compared with what the classical authors of ascetical and mystical life
have to say.
These reflections, then, will address neither the infancy nor the school years of Fr.
Moreau, and almost nothing about his formation to the ecclesiastical life. There is more
precise information concerning these years of his life than is usually the case with the lives of
holy individuals. Father Moreau’s first biographer was his nephew who had been a priest of
Holy Cross for thirty years. Thus we have access to some precise knowledge of Moreau’s
infancy and youth and even some direct testimony from those who had been the companions
of his childhood games. This same biographer collected the memoirs of some family and
friends. But since there is almost nothing “mystical” in these first years, they do not provide
much information about what the founder of Holy Cross was destined to experience later
from the spiritual perspective. This first biography, however, testifies that Basil came from a
Christian family where faith had been reinforced by the trials of the French Revolution.
8
Around 1840, Father Basil Moreau (1799-1873) wanted to unite into one religious congregation, priests,
brothers and sisters of Holy Cross. Pope Pius IX did not approve the inclusion of the sisters, who later became
three distinct congregations, French, American (1869) and Canadian (1883). Here the designation “religious
family of Holy Cross” includes the four congregations which recognize Father Moreau as their founder.
29
Around 1840
Most striking in entire first half of Fr. Moreau’s active life, between 1830 and 1850, is a basic
attitude, a conviction which brought about a fidelity to some very simple principles of the
spiritual life: a rule of daily life, the constant fight against one’s main fault, a certain
asceticism and regular spiritual direction. There is also in his life a tendency to go beyond
what is requested, as in the private vows he made before subdiaconate. He was thus entering
into the spirit of the vows of religion, a spirit which he maintains throughout life.
a) Daily rule of life. The need for a daily rule to progress in the Christian life appears to have
been a personal conviction for Fr. Moreau even when he was a college student. In those days,
it was insisted upon in a young clerics’ formation. Moreau, with his active and creative
temperament,9 assigned special importance to it. Around 1830, he criticized the rule of
the major seminary of Le Mans which struck him as too liberal when compared with
the schedule of the philosophy seminary. He himself does more than the rule demands,
as is evident by the three private vows he made before the subdiaconate, or by what can
be read in the various retreat resolutions he left to us.
In 1831, he responded to one of his blood sisters who was asking for some spiritual
guidance: “My first thought,” he said, “was to make a plan of life or a rule of conduct
for you. But I do not know enough of your interior life...” We can see how fundamental
this is to him and how much he must have insisted on this point with the major
seminarians and later on with the religious of Holy Cross.
b) Fight against one’s major fault. The advice that frequently appears in Fr. Mollevaut’s
letters of spiritual direction10 to Fr. Moreau is the importance of working to acquire
meekness. With the fiery temper that our founder had, there is nothing surprising here.
Even when Monsieur Mollevaut speaks of humility or patience, it is always in relation to
meekness. We see, for example, Fr. Moreau having a tendency to scold seminarians who
do not correct themselves quickly enough and telling the superior of the major
seminary, Fr. Bouvier, that he does not agree with the rule of the house, or the lack of a
rule. Monsieur Mollevaut corrects Fr. Moreau on this matter and advises him to have
more patience, humility and meekness, to be more sparing and have more respect for
9
This enterprising temperament is evident all through Fr. Moreau’s life. This aspect of his personality was
strikingly illustrated in a scientific study of his handwriting undertaken in relation with his cause for
beatification.
10
The letters addressed by Basil to M. Mollevaut have not been preserved. It was current practice among the
Sulpicians to destroy the letters of spiritual direction they received. On the other hand, Moreau safeguarded the
letters he received from M. Mollevaut. They number 108. Several were destroyed, apparently by Moreau’s first
biographer. However, quotations from them have been preserved in a biography of M. Mollevaut written by a
Sulpician to whom Fr. Moreau had loaned the letters. The letters that still exist, including the quotations from
those destroyed, have been published in French: Le très Révérend Père Moreau, d’après ses écrits, ses
correspondants et les documents d’époque (1799-1846). Pro manuscripto, General Administration, 1945, 335p.
The quotations in the following pages are borrowed from this work.
30
his superior. Consistent with his temperament, Fr. Moreau goes beyond this advice and
apologizes to Monsieur Bouvier. We have here a typical reaction of Fr. Moreau. And we
can well imagine how he worked with the same earnestness to control his quick temper
and impatience. This is so much the case that Monsieur Mollevaut can congratulate Fr.
Moreau for the progress he is making, and we can see this progress in the letters of
spiritual direction he receives and in his other correspondence.
For example, in 1829, Monsieur Mollevaut writes to young Fr. Moreau: “The more you
strive to keep peace in your heart, the more you will find in it treasures and
enlightenment. There is no other way to belong to God and to acquire virtue. What you
have seen in the seminary has saddened your heart, and you feel ready to attribute to
your severity the good that has been done, but experience will convince you that peace,
patience, meekness, prayer are the true source of all good... that it can be attained only
by a continual exercise of humility, love of the cross and a perfect confidence in divine
Providence.” Four years later, in 1833, the same spiritual director writes: “You are
working with all your heart to become humble; it will remain your main consolation
and insurance... but you must stir yourself to have confidence... I am afraid that you are
doing more than you can.”
In 1840, we sense there has been further progress when Monsieur Mollevaut writes:
“You know perfectly well what has to be done in your position: peace, self-control, an
unalterable calmness, prudence, discretion, meekness and union with our good Master.
Ask and you will receive.” It is an indirect way of giving his disciple the essential advice
he needs while at the same time telling him: you know already perfectly well what you
need and you are already working at it and progressing in it. And the spiritual director
adds: but remember that it is not through the human effort of your own will that you
will reach the goal; it is by depending on the grace of God. “Ask,” concludes Monsieur
Mollevaut, “and you will receive.”
A few years later - when Monsieur Mollevaut is addressing a 44-year old disciple, he
again writes: “I bless a thousand times our admirable Master who is granting you one
of the most important graces and one of the most decisive in your position; namely, to
know what it is to be a superior.” Mollevaut adds: “A superior should... give the
example of all the virtues: prudence before all... a continual and deep humility, an
unalterable meekness, a fervent prayer, a constant union with God, an unshakeable
peace.” Again, this is a reminder and an affirmation that Fr. Moreau has already
received this grace.
Many authors of spiritual treatises insist on this struggle against the dominant fault. By
fighting one’s principal fault, there is less chance of falling into illusion and emphasizing
some other virtue which would be easier to practice. Some authors, however, insist on
the same virtue for everyone: humility like St. Benedict, or obedience in St. Ignatius, or
poverty like St. Francis of Assisi, etc. This facilitates a concentration of energies with a
certain nuance of spirituality. In any case, as St. Thomas Aquinas said, by progressing
in one virtue, one progresses in all the others at the same time.
31
It is evident to me that Fr. Moreau concentrated his efforts against his main fault and
certainly taught his seminarians and his religious to do the same. Our founder thereby
attained great control of himself with the conviction that it was done by God’s grace,
working through his own generosity and constancy.
c) The founder of Holy Cross had, by temperament (and Monsieur Mollevaut reminded him
of this several times), a tendency to a certain asceticism; that is, to impose
“mortifications”on himself. He was demanding on himself (and then, on others, at least in the
beginning). His tendency was to live in austerity. From my perspective, the fact that Moreau
made private vows before the subdiaconate is not significant other than it reflects his natural
tendency to go beyond what was requested. What strikes me as more important is that,
through all this, he learned to depend on the Lord before all else to progress in the spiritual
life, and even to succeed in his enterprises.
In 1832, when Bishop Carron of Le Mans wanted to save the Christian Brothers’ school in
the city, which the civil authorities had stopped subsidizing, he consulted Monsieur Bouvier,
superior of the major seminary. Bouvier responded without hesitation that he knew only one
priest who could succeed in taking a collection among the rich people: Fr. Moreau. In fact,
our founder did succeed and in a very brief time. However, Fr. Moreau counted on prayer
more than anything else. He developed a certain devotion to the founder of the De La Salle
Brothers to the point of obtaining through his intercession a striking physical cure for one of
the Good Shepherd sisters. He depended on prayer in the foundation of the Good Shepherd
monastery in Le Mans. Fr. Moreau went from one family to another, one chateau to another,
his rosary in hand, counting more on the Lord to open hearts than on any arguments he could
use, even though he had all the talents necessary to convince people.
This I believe is essential in the life of our founder: by struggling against his dominant fault
he acquired a deep conviction that, finally, everything comes from God alone. With the
foundation of Holy Cross, Fr. Moreau expresses this conviction through devotion to St.
Joseph (acquired, without doubt, at least partly, through his contacts with the Brothers of St.
Joseph of Ruillé-sur-Loir11, Le Mans diocese, founded in 1820 by Fr. Jacques Dujarié).
Fr. Moreau entrusted to this great saint all his material needs, which were many as his
religious foundation was developing. He was able to say, as had many saints, that he
never had been deceived. Faith is most important, not miracles; such faith can move
mountains. Thus he learned to count on grace more than on his own efforts and
sacrifices.
Austerity can become heroic when maintained permanently, especially when there are a
thousand good reasons to avoid it because of the amount of work involved. Fr. Moreau
fasted three days a week and experienced a mid-life crisis - around forty years of age -
11
These Brothers were to become part of the Congregation of Holy Cross, which was to include priests and
sisters. Fr. Moreau became the brothers’ superior general in 1835.
32
without anyone noticing a decrease in his fervor. It is true that at the time he was
motivated to maintain his austerities because he saw himself becoming the founder of a
large community; he realized that he needed to give example and even do more than his
share because the Lord would judge him more severely.
Even though he fasts, he writes in the rules for his religious that it is better to bear the
pain of work than fasting when one cannot do more and is called to the service of others.
Clearly, the founder of Holy Cross learned the difference between what he himself could
do and what he should demand of others. He learned, through the advice of his director,
to be indulgent towards others, even if they must do penance - in their own way,
according to their capabilities - since they too must grow in the spiritual life.
d) I will not say much here about the importance Fr. Moreau attached to spiritual direction.
Through this practice Moreau triumphed in the fight against his main fault as we have just
seen. This would have been sufficient to convince him of the importance of this practice.
During the time of his studies in Paris, Basil Moreau copied by hand an entire treatise on
spiritual direction to prepare himself for this function with the seminarians of Le Mans. He
became a much requested spiritual director in the seminaries. He continued to correspond
with his director, Monsieur Mollevaut, until 1846, when the latter was unable to continue
because of sickness. Even at this date - Fr. Moreau is 47 - he takes again his former spiritual
director, Canon Louis-Jean Fillion, whom he had while in college and as a student in the
major seminary. This demonstrates the importance Fr. Moreau assigned to spiritual guidance.
In his very first circular letter, November 8, 1835, he strongly insists on spiritual direction for
his religious. He returns to this topic very often afterwards.
e) Concerning the private vows Fr. Moreau made before his subdiaconate, around the
beginning of 1820, it will be sufficient to quote what he wrote. We can see that he was
already striving, as a seminarian and student in theology, to practice the spirit of the
evangelical counsels with all their requirements. Thus, he had no difficulty later on, in 1840,
with making public profession of the three vows of religion. Here is what he wrote about the
private vows he made with the agreement of his spiritual director:
Vows which I made before subdiaconate:
1. Vow of perpetual chastity;
2. of obedience, that is not to ask for any function and accept any of them;
3. of poverty, that is not to accumulate riches but wear common and ordinary material, never silk.
4. To fast on Fridays and drink only water between meals, as long as I live
in a seminary, this in order not
to put myself in embarrassing situations during holidays. The first motive of this mortification is to do
penance for my sins; the second to obtain more and more the love of Jesus Christ.12
This spirit of the evangelical counsels, this fervor and austerity, was maintained by Fr.
Moreau through all his life. There is no hesitation about this even during the period which is
12
op. cit. p. 71.
33
commonly called the mid-life crisis. Fr. Moreau transmits this spirit to his seminarians and
later on to his religious, as much and maybe more by his example as by his exhortations. The
constant reminders he addresses to the religious have a tone of profound conviction which
cannot be mistaken. Fr. Moreau received, both from his family and from his formators, a
strong Christian spirit which he kept and developed and, without doubt later on, cultivated
into heroism.
During the crisis of 1855
Let us turn now to the mystical crisis of 1855 and see, fifteen years after 1840, how the
spiritual life of the founder had developed. In examining this privileged moment of his great
trial in the Fall of 1855, I will summarize what happened, then examine its various aspects to
show what really took place. Fr. Moreau himself tells us about this crisis, one year after the
experience. He did this while speaking to a group of priests; one of them, Fr. Seguin, his
secretary, took extensive notes of this narration.
“I began”, said Fr. Moreau, “to become very preoccupied by the political upheavals I was
afraid of, and by the high cost of food which could be a real problem for the community. I
saw or I believed I saw very clearly the imminent, complete ruin of the congregation, even
abroad. An unusual clarity about this struck me. There was no possibility of doubt... I was
reproaching myself over the injustice of the bread I was eating... my only thought was to
recommend myself along with the entire work of Holy Cross to the prayers of a desolate
community... This is what saved me.”
Notice that the only thing he was still able to do was to pray. “However,” added Fr. Moreau,
“what I have just said was but the beginning... I sent away all the employees, stopped the
construction (of the church choir). Each stone I heard being lifted up on the choir of our
church was for me a frightful torture. I did not dare to look at this construction and I said to
myself: Great fool, what a scandal you have committed here in the Church of God.”
“But,” added Fr. Moreau, “I did not give up my prayer... Every evening... when the
community had retired, I would remain there... in the chapel, for long hours, and what was I
doing? I was going from one station to the other, looking for a light, an idea, and I was
finding nothing, absolutely nothing.”
Another aspect of this crisis has been reported to us by Fr. Chappé, a general assistant. The
latter found Fr. Moreau one morning “in a pitiable state”, he said, “but on his knees and in
prayer”. And Fr. Chappé heard, “Come, my son, this is the third day that the devil is
appearing to me; he throws me down and tells me: Moreau you are damned, and all the
religious under your direction will be damned also. They must all leave (the community).”
Finally light would dawn as suddenly and as mysteriously as the darkness had come. Fr.
Moreau concluded: “This lasted for two months when I received a letter coming from more
than 50 leagues away (250 kilometers), from a person who could not know my state...” She
wrote to me: “I see you in the same state as Peter sinking into the waters.” “In the wink of an
34
eye,” added Fr. Moreau, “the light came back into my soul; my confidence returned
completely; the trial was over.”
Over and above the extraordinary phenomenon in this crisis - the devil appearing and
throwing Fr. Moreau out of his bed - most noteworthy, in my opinion, is that the founder of
Holy Cross was very conscious that this was a trial and a temptation. This kind of dark night
led him to stop construction on the church and even to send the novices back home. He went
as far as getting his passport and a ship ticket to go hide at the furthest corner of the world.
But at the same time, his unique refuge in prayer is remarkable; clearly, his faith was not
completely obliterated. He says he neither saw nor felt anything; yet, he had the strength to
continue praying and be somewhat encouraged, even without noticing it, by the fact that the
whole community was praying for him. He was convinced, after the crisis ended, that prayer
had saved him.
It was at this time that our founder was thought to be mad; the rumor spread throughout the
community. Those who saw him in that state had reasons to wonder, his assistants even had
to take his hand to make him sign checks. Some religious today, especially historians and
psychologists, wonder if Moreau simply had a nervous breakdown. As for me, I am
convinced, without a single doubt, that it was an authentic mystical experience.
The saints who experienced a similar mystical night often gave the impression that they were
going through a nervous breakdown or that they had lost their minds. Fr. Moreau had no
tendency to depression; there is no indication of this in his life. He went through difficulties
much more serious than the political crisis of a rapidly spiraling inflation. Even though trials
were beginning to multiply for him at the time, there is more than depression going on here.
During this time many missionaries drowned in Bengal and several religious died of yellow
fever in Louisiana. But even all this does not strike me as sufficient to explain this dark night.
We see similar trials in the lives of many saints. St. Teresa of Avila speaks about one of her
sisters who was favored with mystical experiences, and who was caught suddenly one day in
a dark night which St. Teresa describes. “I saw”, she says, “a cloud darker than the darkest
night come upon her and suddenly surround her.” St. Magdalena of Pazzi, while in ecstasy,
heard a voice telling her, “Know, my daughter, that, in five years, you will be deprived of all
awareness of my grace but not of my grace itself.” And when this trial came, the devil
appeared to her also and she experienced such aridity, such dryness, that she could no longer
attend any community exercises, not even meals. At the same time, she had temptations of
gluttony and despair. But occasionally the Lord came to console her. Mary of the Incarnation
also had a similar trial: “I saw myself”, she said, “going down into an abyss. All consolation
was taken away from me; and even the remembrance of the graces I received just added to
my suffering. I was even convinced that they had not been true mystical graces.” After this
trial, she received even stronger graces.
Notice this last remark: after this trial, she received stronger graces. I believe this happened to
Fr. Moreau. He is prepared, after this trial in 1855, to face the numerous contradictions he
encountered in the administration of his congregation.
35
I have quoted these examples simply to reiterate that, in my opinion, Fr. Moreau’s trial was a
true mystical one. This has been verified at least twice in the work done for the process of
beatification. And the Vatican Relator, the priest who now directs the work to be done for the
process on the virtues of Fr. Moreau, considers this 1855 trial very important in
demonstrating the holiness of our founder.
What must be kept in mind is that one emerges from such a trial with greater spiritual
strength. This leads to what is called spiritual marriage, or complete union with the Lord.
Nothing after that can alter the interior peace of the person. We can discern that Fr. Moreau
was much stronger and much more serene in facing new trials after 1855 than he was before.
During the period after 1855, and especially between 1860 and 1870, new difficulties will
multiply to such a point that a specialist in French spirituality, Fr. Rayez, S.J., is struck by the
amount of moral trials that our founder had to endure near the end of his life, even from the
authorities of the Church.
Let us look at a few examples of this new strength and serenity after Fr. Moreau’s 1855
crisis. In 1857 he writes to the community: “Allow me to desire for you the heritage of Jesus
Christ and the one that his saints have left to us. This heritage is that of humiliations, of
poverty and sufferings; it is that of trials and temptations, of works and persecutions of all
kinds. In vain will we look for another way... than that of Calvary. All the Gospel doctrine”,
he says, “is summarized in this science of the foolishness of the cross.” To write these words,
with this depth of conviction, he must have lived and experienced them. When Fr. Moreau
mentions “trials and temptations”, he certainly recalls the great trial and temptation he went
through just ten months before.
The author of the letter which brought an end to Moreau’s trial is the Countess de Jurien, a
true mystic also, who had the gift of reading hearts even from a distance. This explains how
she had been able to write to Fr. Moreau that she was seeing him as St. Peter sinking into the
waters. She wrote another letter in 1857 to Fr. Drouelle, procurator in Rome, in which she
said: “He is a saint, your Father Moreau. Do you know this, Father? I believe he is, at least,
and I must say that God gives me such an interior light on the souls... that I am sometimes
saddened to see so much misery... in those who are pointed out to me as holy. While in your
Father, my soul finds rest. I see in him the spirit of God untouched by anything else, a true
humility, and finally a resting in God.”
“A resting in God”: this peace, this rest in the Lord in the midst of multiplying difficulties, is,
I believe, characteristic of Fr. Moreau in the latter part of his life. In the midst of the most
difficult trials, he can say or write many times over: “...but the Lord keeps me in his peace”;
“but I have nothing against anyone and I forgive all”.
To encourage his religious, Fr. Moreau would often repeat the sentence that saved him during
his trial. He would simply say, “I see you as Peter sinking into the waters.” To Fr. Sorin, who
at that time also had many difficulties, he said that he should do as Christ did at the hour of
his agony: prolong his prayer. Fr. Moreau recalled again that it was prolonged prayer that
saved him from his terrible trial. In 1860, he writes to Mother Mary of the Seven Dolors: “I
36
see, my dear Mother, that you are troubled, agitated, as St. Peter sinking into the waters. Do
not be surprised that the devil is active as your chapter is approaching... have more
confidence... after all, why be preoccupied? For me, I have no doubt about the future of your
congregation... Let us pray, let us humiliate ourselves and let us count only on grace... If it
would please God to destroy everything... I would submit myself with all my heart (but) the
Lord willed and wants the Work as it is.”
To write this, one needs a virtue which has been purified over a long time. Again we can see
the basic convictions of our founder on the importance of prayer for succeeding in the works
of God. We sense an even greater conviction and strength, a serenity that only God’s power
can give.
Around 1870
Finally let us look at some traits which characterize Fr. Moreau’s spiritual development at the
end of his life. These can be identified through: a) his correspondence;13 b) his spiritual
testament; c) his Meditations published in 1872; and finally, d) his earnest apostolic
activity of preaching.
a) Correspondence: On April 20, 1869, Fr. Moreau wrote to Mother Mary of the Seven
Dolors: “As for me, I want to kiss always with love the paternal hand of God and be
preoccupied only with doing his ever adorable will...” In June of this same year, he wrote to
Brother Hilaire, his friend: “The two Solitudes (that is: the two novitiates) will be sold on the
17th (of June). While I was away preaching, everything that was in my room was sold. May
God’s will be done!” To conclude in so serene a way, “may God’s will be done”, when
everything in one’s room has disappeared, requires great spiritual strength, strength which
comes only from God.
To Cardinal Barnabo, on November 19, 1869, Fr. Moreau wrote: “My conscience bears me
witness that I have never... done anything like what I am accused of... to Propaganda, and
thanks be to God, I am happy to have received nothing but contradictions.” “I am happy to
have received nothing but contradictions”, this is yet another sign of the serenity our founder
possessed near the end of his life, and of his perfect union with the Lord. Finally, Fr. Moreau
wrote to a Sister in New Orleans, on January 14, 1870: “It is... a great honor that the Lord
gives me and a true joy to drink of his chalice. Thus, thanks to the prayers that have been said
for me, I have been neither troubled nor discouraged. After the storm,” he added, “come
calmness and tranquility”. “It is a true joy to drink of his chalice... calmness and tranquility”,
this is the way Fr. Moreau lived his last years and his final trials.
13
The only letters from Moreau’s correspondence which have been published are from his years of formation
and teaching, in the book cited above in footnote 3. The other letters - those quoted here - are found only in the
general archives of the Congregation of Holy Cross (priests and brothers) and of the Marianite Sisters of Holy
Cross. This is not in reference to his circular letters which were also published, in French and English, during
1941-43.
37
b) Spiritual will: Fr. Moreau wrote his spiritual testament on June 13, 1867, during a retreat
at the Trappists’ monastery of Mortagne, about 150 kilometers northeast of Le Mans, one
year after his resignation had been accepted by the Holy See.
Fr. Moreau begins by placing himself before God and the Trinity, asking pardon for all his
sins and of all those whom he may have offended. Then he says: “With all my heart I pardon
those who have harmed me in the exercise of my ministry by their calumnies, probably
without evil intentions. I beg God to pardon those of our own religious who have
unknowingly paralyzed the development of the Congregation of Holy Cross...” Notice these
expressions: “probably without evil intentions..., unknowingly”. Fr. Moreau does not accuse,
he excuses; he shows no resentment; he forgives and simply regrets that what happened was
not according to the religious spirit. He adds: “If they could read the depths of my heart, they
would see there no bitterness, but only indulgence and love for all the members of our
family.”
Near the end of his life, Fr. Moreau saw everything in the light of God, in the spirit of the
gospel. He was at peace with his own conscience. In his heart he was at peace with everyone
and with the whole situation that was created for him, though not with what the community
had become. He would liked to have seen a revival of the original fervor and union of hearts
which marked the Congregation during its first twenty years. He wrote that he would be
ready to suffer even more; “I would gladly suffer much more, if I could thus strengthen the
congregation which has been so severely rocked.”
The founder of the family of Holy Cross, at the end of his life, was truly seeing everything
through the mystery of the “holy cross” and, we could say, with God’s heart, with God’s
love, mercy and peace.
c) Meditations published in 1872: We find in Fr. Moreau’s Meditations, published a few
months before his death, topics which were not addressed or were addressed differently in his
previous meditations, the Exercises of St. Ignatius, published in 1855 and 1858. This again
confirms what Fr. Moreau experienced during his mystical experience and subsequent trials.
For example, for Thursday of the first week, Fr. Moreau speaks of the Lord’s conduct toward
his accusers; he writes: “His conduct toward them should serve as a model for us... The Lord
answered his accusers by challenging them to reproach him with anything that could be
proved... he simply denied the accusations with calm... even if, in their malice, they do not
want to listen.” It could be said that this is exactly what our founder did during the final years
of his life.
38
In his meditation for Tuesday of the fourth week, Fr. Moreau speaks about discernment of
spirits and writes: “When God acts in a soul, he spreads in it a sweet and tranquil joy, and the
devil on the contrary brings sadness and trouble.” Fr. Moreau applies here the rules of St.
Ignatius for the discernment of spirits, yet speaks of it as something he has experienced.
He has an entire meditation on the meekness which Jesus showed to all those who came to
him. In another meditation on the two spirits, he speaks of meekness which suffers everything
from everyone, and causes suffering to no one.
Finally, there is a meditation on the peace of Jesus Christ, where it is said: “...this peace
cannot be acquired except... through abnegation, meekness, humility... One should moreover
prefer solitude, and if one is living... in the world, one must find a solitary place... in one’s
own heart... because the peace of God is found only in the peace of silence.” He adds this
prayer: “That is why, O Lord, I will bless you until my death for you have freed me from the
inseparable preoccupations about the works you have been pleased to make me an
instrument, and have allowed me, finally, to live alone with you alone.” “Freed me from the
preoccupations...”, this refers to his resignation as superior general. This was true already
after his great trial because the Lord gave him the means of maintaining peace in all
circumstances, even in the midst of persecutions and the concerns related to his
responsibilities.
d) Extensive apostolic activities: There were more than 50 parishes at which Fr. Moreau
preached between 1867 and 1872; some asked for his services more than once. Fr. Moreau
did not note short weekend retreats in his personal calendar. Often the long retreats extended
for three weeks: one week for men, one for women, and one for youth. One striking example
shows the zeal and spiritual success of Moreau in his last years of preaching.
In March 1867, he wrote to his blood sister Josephine: “The retreat of Coulombiers worked
marvels of conversions; some poor sinners, and a great number of them, finally came to
confession, which they had abandoned for 15, 20, 30, 40 and 50 years. I was obliged to ask
two pastors from nearby to help me in hearing confessions.” And a few days later, he wrote
again: “Finally, my dear Josephine, I am at the end of my retreat at Coulombiers. I am
leaving within a few hours for St. Christophe-de-Jambet. I am filled with thankfulness for
God who was pleased to renew completely this parish which I leave to a poor crippled pastor.
I am tired but I hope to be back (in Le Mans) on Easter Monday still alive. Really, I did not
think I was capable of so much work. Yesterday I spoke to the women at 6:30, to the men at
8:15, to both of them at 10:30; to the women at 2:00, to the men at 4:00, to both groups
together at 6:30, each time speaking almost one hour, always with a full church. They say my
face looks very tired, but if I do not loose my voice, I will start another retreat this evening.”
Spiritual authors note that when the soul is perfectly united with the Lord through spiritual
marriage, it feels a new ardor to make the Lord known. St. Teresa of Avila says: “The goal of
all these graces (of the spiritual marriage) is not so much to fill the soul with pleasure but to
make it more able to bear many things (for the Lord).” “These graces”, she adds, “make the
39
person undertake apostolates and many apostolates: it gives an interior rest and a great
exterior strength.”
St. John of the Cross writes almost the same thing, saying that these graces of mystical union
lead to interior recollection, to an immense tranquility. At the same time, he says, one feels a
great desire to save souls, whether it be only through prayer and self-sacrifice. All this strikes
me as corresponding to what our founder lived and to what he became at the end of his life.
Knowing this and meditating on his life, we can consider him a saint already. We can imitate
him and pray to him and desire to reach this perfect union with the Lord, being stimulated by
his example and taking our inspiration from the means which the founder of Holy Cross used
to reach the very summits of the spiritual life.
40
DISCOVERING A MAN
THROUGH HIS HANDWRITING
Reflections on the graphological analysis of three letters from Father
Moreau
By Gérard Dionne, C.S.C. and Jacques Grisé, C.S.C.
SHORT HISTORY OF THE GRAPHOLOGICAL ANALYSIS
a) Why an analysis of handwriting?
A graphological analysis, a scientific study of Father Moreau’s handwriting, was requested
by the person at the Vatican in charge of the cause for the beatification of the founder of the
Holy Cross family.
Graphology is a modern science defined as the study of the particular features of an
individual’s handwriting which indicate the psychological profile and tendencies of the
writer. This type of analysis became a science in France and above all in Germany toward
the end of the nineteenth century. More recently, it was improved especially through
psychological studies of character or personality traits.
To study Moreau’s handwriting, the G. Moretti Institute of Graphology, from Urbino, Italy,
was called upon. G. Moretti was a Capuchin priest who worked for many years at the
Vatican studying the handwriting of candidates for beatification and canonization. His
findings indicate that these individuals, with the help of grace, had succeeded in controlling
and overcoming the harshness within their personalities. Father Moretti was using René Le
Senne’s characterology as fundamental categories for his study of temperaments. He actually
improved its applications and, after him, his associates continued to develop them with even
more nuance and precision.
The study of Father Moreau’s handwriting was suggested by the Vatican, specifically by the
Congregation for the Causes of Saints, as simply strengthening or weakening the conclusions
from the study of virtues based on all his documents and writings. The science of graphology
has become so precise that it usually and marvelously illustrates the conclusions of the study
of virtues and thus even adds something of interest to it.
b) Reason for choosing three letters for analysis
The Moretti Institute asked for three of Father Moreau’s letters, written at different periods of
his life: one when he was relatively young, another when he was about 50 years old, and the
last one written toward the end of his life. This would reveal any evolution in the
41
handwriting of the founder of Holy Cross; the interpretation of that evolution would
contribute to the analysis of the handwriting itself.
The first letter submitted was written in 1836 (Father Moreau was 37 years old); the second
in 1853, and the last in 1866. Father Moreau died in 1873. These letters provided sufficient
material for the specialists to make a thorough analysis, to determine the evolution of his
handwriting, and to interpret the meaning of such an evolution. We can look now at what the
graphologists discovered about Father Moreau’s personality.
RESULTS OF THE GRAPHOLOGICAL ANALYSIS
a) Principal characteristics of Moreau’s temperament
The scientific analysis reveals a personality that is both complex and rich. A personality
which, in fact, can be difficult to describe with simple and well-defined perceptions. This
explains, at least in part, why some of his first associates found it difficult to relate with him.
Of course, we must take into consideration their own psychological make-up and the
relational dynamics capable of amplifying the tensions and divisions which emerged over
time.
Father Moreau’s personality cannot be described in a few words. However, at the very
beginning of their report, the graphologists indicate very clearly that they are dealing with a
dynamic personality and a fighter. The analysis of the letter of 1836 -- Father Moreau had
just founded the Auxiliary Priests and become the superior of the Brothers of Saint Joseph -describes a person who appears to have a high level of intensity and of vital energy
predisposing his entire being to action, movement, expansion within the existential context,
and a sense of power and well-being which do not rest upon external help or encouragement
but upon his vital power... His gestures do not reflect any preoccupation with meekness and
flexibility; there is in him something incisive, almost cutting and stern. This trait was very
much pointed out particularly by his detractors. But the document also mentions a
temperament structure which unites intensity, exuberance and self-control.14
All this contributes to shaping a strong and impulsive temperament, moderated by the
effort to control himself which he succeeded in doing eventually and which marks the
evolution of his personality. Father Moreau worked intensely to acquire this selfcontrol, especially during his formation and his first years of priestly ministry at the
major seminary under the guidance of Fr. Mollevaut, his spiritual director. Besides, this
very effort reflected the intense and almost absolute attributes which characterized his
temperament.15
14
The authors then state: In reality, we will see how much he tried to control such basic exuberance, almost
spasmodically, with the inevitable difficulty of always gaining control over it.
15
His nature predisposed him to sustain his efforts to the utmost in activities and organization... His was a
temperament which did not allow inactivity, indolence, disinterest, lack of commitment, lack of imperfect inner
42
Among the first members of the congregation, some saw in the founder of Holy Cross an
austere and even severe person. This perception, added to the accusations brought
against him by his enemies, (who had to be reprimanded occasionally for their twisted
means and political games), could create an image of Father Moreau as a tough person,
a stubborn and uncompromising man. However, the testimony of an alumnus of SainteCroix College in Le Mans as well as Moreau’s own personal letters show his affection,
his empathy and his generous kindness towards others. At first glance, these two
aspects do not appear to be easily reconcilable.16
From the study we also learn that the combination of graphological signs reveal a highly
emotional character; that is, he reacts intensely to stimuli... He is not a passive observer of
phenomena and facts of life; rather, he responds and gets involved unreservedly, totally,
often boldly and above all in a way that is not self-centered but other-centered and
empathetic. However, he has no preoccupation to look nice and lovable in the eyes of
others. What matters for him is reality, efficiency, involvement, sacrifice even to the end.
Both primary and secondary
According to Le Senne’s categories of temperament, Moreau was quick-tempered
(emotional-active-primary) and passionate (emotional-active-secondary). The analysis states
that his temperament presents a combination of primary and secondary characteristics which
indicates that the impulsiveness which pressures him to act immediately is moderated by
reflection and a long-range perspective. The primary aspect thrusts him into action in a
decisive, bold, generous way, with a resolve that is almost a bit violent. However, this could
diminish his perspective for vision and programming, with the risk of ‘assaulting’ obstacles
without, as would be expected, calculating the risks and resistance, leading to short term
results only... The corrective of the secondary aspect not only significantly reduces the risks
of impulsive moves, of rash boldness, but it even changes their direction and purpose...
Undoubtedly, what surfaces here is a general impression and the reality of harshness, but
this secondary aspect accentuates availability apart from the fact that tenderness can emerge
where it becomes necessary as support. In this present case, tenderness is surely not inherent
in the temperament and cannot express itself except by a conscious decision.
Obviously the secondary aspect does not cancel the basic temperament characterized by an
uncommon energy, quick reactions, impulsiveness, a truly active resolve to attack any
obstacle, and a logic which allows no exceptions. But even here, the secondary aspect
modifies something; the impulsiveness stays, but while the quick-tempered is always and
logic or the absence of good performance. Consequently, in unfavorable conditions and in very difficult
situations, he can tend to exaggerate somewhat the use of his energy, not only in action but also in self-control.
16
His innate, affective emotional instincts and tendencies to be tender are certainly not predominant, but
rather the active, ruling and forceful instinct in confronting obstacles. Following his nature, he has to act not
only with intensity but also with autonomy...If he is not involved in activity doing something, he creates projects
of his own and by ways others have not yet discovered.
43
solely impulsive, the secondary first reflects, programs, organizes and then the impulsiveness
results from the decision and the organized assault. He is far from willing to yield and
withdraw from what he has decided because the process has brought him to a conviction and
a faith which are unshakeable.
The simultaneous presence of the two temperament profiles within Moreau - primary and
secondary - reveals the possibility of two emotional behavior patterns depending upon the
internal state and the situations being experienced. However, this does not result in
instability or incoherence, and still less any lack of psychic and emotional maturity. The
whole graphological context brings to light an intense personality, extremely committed and
concise in thought, action and existential awareness.
The analysis notes some consequences of this shifting from the primary to the secondary.
The shifting of the temperamental axis from the primary to the secondary has another
advantage. The emotional- active-primary functions for the sake of action, but without really
stable and above all high ideals on the scale of existential values. The interiorization of the
secondary deepens any existential and experiential content; then highly introspective, social
and religious ideals emerge, a passion for spiritual and social challenges. Mercy and charity
come from a generous drive which tends to be superficial, as the primary might tend to be,
but they become more personal and true.
The graphological analysis of the other two letters -- of 1853 when the tensions became more
acute between the mother house and Notre Dame du Lac17, and of 1866, the year his
resignation as superior general was accepted -- shows the same essential traits of Father
Moreau’s personality. Some aspects differ because of the difficult circumstances he had
to face which questioned his authority and even his deepest convictions concerning the
religious ideal.18 Concerning his letter of 1853, the analysis notes that everything seems
more intense, more powerful and more acute.19 Two years later (1855), Moreau
experienced the terrible crisis which led him to think that everything was lost and that
17
In the fall of 1852, Father Sorin refused to leave Notre Dame to become superior of the mission in Bengal. In
addition, there were difficulties related to the nomination of the superior of New Orleans which led the members
of the chapter at the Lake to declare that, since they could no longer do everything in their power to prevent
separation from the mother house on the part of any house to which they might be assigned, they could no
longer in conscience prevent this separation and that they felt obliged to free themselves for five years. (Cf.
Catta, Vol. I, p.969).
18
In a letter to Bishop Blanc, bishop of New Orleans, Father Moreau wrote: It is high time that certain
individuals return to the submission we want to see in them. I would rather see the orphanage and the Lake
collapse entirely than make the slightest concession to the insubordination which is cropping up in some
heads...(Catta, ibid., p.967).
19
The writing reveals a vital and psychological energy engaged to the utmost, as if straining under great
pressure to confront and conquer obstacles. The author feels the need to withdraw from a situation that weighs
heavily upon him...In spite of the great strength revealed by his handwriting, Moreau acknowledges fatigue
thereby indicating that the struggle which he is undergoing is truly heavy...but the power he shows in that
struggle reveals that he does not intend to quit.
44
he was the only one responsible. His fiercest enemies interpreted this crisis as a fit of
madness.
The handwriting of the 1866 letter accentuates what already appeared in the letter of
1853. But it shows that, in spite of everything, the strength of his personality had not
been vanquished.20
b) Family heritage: Significant influence of his parents
Although it is not a fully developed part of this handwriting analysis, the influence of family
on Father Moreau’s temperament is important enough to be mentioned. The hypotheses
presented are difficult to verify historically but they do offer an interesting viewpoint to
consider.
The study reveals that, of both parents, his mother clearly had the greatest influence. She is
the one who had a dynamic role in shaping the biotypological structure described here.
Given the strength of the mother figure, Father Moreau searched intensely for the father
figure, but this is certainly not the one who gave him the feeling of a liberating tenderness; on
the contrary, it was perceived more as an obstacle to his free progress than as a prototype
which would have created a feeling of freedom to grow toward the future.
The results of the analysis indicate that the family methods used in rearing would have been
so strict that Basil would have uncritically assimilated them. Thus, he built within himself a
rather harsh superego, but fortunately without destroying his innately intense personality.21
The graphological analysis makes evident the violent level of self-control which the writer
imposed on himself. But that may make him suppress the impulsiveness inherent in his
temperament and in his strong emotional constraint (corresponding to the mounting
pressures which, at the critical moment, might be prevented from exploding). This does
not happen in normal situations, but rather when faced with obstacles and situations
which, because of the iron-clad logic of his temperament, appear to him to be illogical and
unjust. In general, however, he discharges his tensions quite effectively through actions.
According to the analysis, the predominance of the mother figure always influenced the
founder of Holy Cross and was felt with particular intensity at different moments of his
life. The difficulties encountered from 1853 onward would have caused this deep
20
Again we see his determination, vivacity, style, and fighting spirit and conviction; and even firmness
emerges, expressed by using his abilities to their maximum. The end has not yet come although it is alluded to.
To curb such intense vitality and dynamism, there had to be intervening factors of fatigue and emotional
suffering, and it is evident that it was impossible not to have affected the full emotional control of a character
which the analysis has constantly emphasized as being exceptionally strong.
21
Whatever the case, the context of the signs clearly states that he must have greatly curbed his spontaneity
and spontaneous reactions; that he must have done this by using his willpower to the utmost, consequently
emphasizing a psychological awareness and guidance which added psychological tension to the already
numerous tensions of his temperament.
45
emotional experience to emerge again.22 Father Moreau’s spontaneous reactions when
facing these difficulties would recall those of his earlier years, to free himself from this
strong maternal influence which tended to restrain and contain him too much.
c) How he succeeded in directing his strengths and not remaining prisoner of his
limitations
The preceding material already provides an insight into how Father Moreau dealt with the
strengths and vulnerabilities of his personality.
The authors of the analysis emphasized that his strength of character remained a principal
trait of his personality in spite of the trials he had to go through and the obstacles he had to
confront on his journey.23 Well tempered by reflection and self-control acquired in the
course of his personal development, his spontaneous impulsiveness does not seem to
have been expressed through noticeable excesses. Evangelical ideals illuminated his way
and served as integrating elements for his personality; from those ideals he drew his
deepest convictions. Justice and truth, among others, were dominant values and found
an immediate echo within him on the affective level.
Thus, Moreau was able to put both his family heritage and the fruits of his maturity at
the service of people and institutions. This is particularly and concretely evident when
he is faced with countless difficulties during the foundation and development of his
work.24 Power of resolve and direction in action, constancy, inflexibility regarding preestablished lines based on norms of the surroundings or of his own decisions are some
aspects of his will. The analysis states that a high level tenacity can be seen in him, a
tenacity which could appear as harshness to superficial eyes.
But when encountering the good will which reveals itself even through weaknesses or
human frailties, this apparent harshness disappears in favor of meekness. Hence, his
ability to “forget”, to forgive, to renew the dialogue where it has been broken, and to
keep
22
The author (of the 1853 letter) experiences the need to withdraw from a situation which weighs heavily and
which evokes again the influence of the predominant mother figure and the incapability of a paternal figure to
free him from this influence.
23
Strength is characteristic of him and determines the clarity and precision of his ideas, and consequently,
determines the capacity to transform his ideas into action...It is not Moreau who is influenced by the
environment, but vice versa.
24
Just as the instinct of domination and power prevails even on the level of its possible sublimations, so a
fighting spirit, the boldness of thought and action are also important to him. There is in him a clear feeling that
time is running out and that he must not lose a moment. That is why we do not find in him, as we say, a playful
tendency and why there is no time or energy lost, no whims, no illusions, no day-dreams. In spite of his
impulsiveness, fighting spirit and his forceful reaction, we also find in him indications of a potential mystical
life.
46
his trust in those he already trusted, even when this might give the impression of
naivete.25
d) Passage through suffering
Suffering was hard and painful apprenticeship for Father Moreau, through which he was able
to reach a remarkable inner peace and surrender.26 After having struggled to the end,27
convinced he had to defend justice and truth, he surrendered, as he had done at other
less critical moments in his life, to God’s Providence whose presence and activity in his
life and work he never doubted.28
The analysis of his letters of 1853 and 1866 highlights very well the impact of suffering
on his personality.29 He does not allow himself to give way.30 He even comes out of
these experiences with greater strength and peace. These few lines from his spiritual
testament witness eloquently to this: “With all my heart I pardon those who have
harmed me in the exercise of my ministry by their calumnies, probably without evil
intentions. I beg God to pardon those of our own religious who have unknowingly
paralyzed the development of the Congregation of Holy Cross, by having recourse to
means which are both out of harmony with the spirit of our constitutions and rules and
opposed to religious obedience, simplicity, truth and abnegation. If they could read in
the depths of my heart, they would see there no bitterness, but only indulgence and love
for all the members of our family. My conscience tells me that I would gladly suffer
much more, if I could thus strengthen the Congregation which has been so severely
rocked.”
The last sentence of the analysis sums up well the personality of the founder of Holy
Cross: Above all, what emerges is the strength, the rationality and the seriousness of a
25
We have only to think of his attitude towards Fathers Sorin, Champeau and Drouelle in particular.
26
Apparently, this is not referring to calmness, at least not when he is in the heat of struggling to make
distinctions; but later upon reflection, given his power of concentration at least in a second time around, he can
then come again to interior peace.
27
He is the one who plunges into the melee boldly and impulsively. For him it is a question of consistency,
coherence, and morality.
28
His spiritual testament is exemplary in this respect.
29
In their analysis of the 1866 letter, the authors note: Being unable to control his handwriting at this point, as
he usually does, the overall content indicates a contrast between strength and fatigue, between clarity of
precision and confusion.
30
In spite of this, the traits of the author are always the same. Determination is still there and even firmness
emerges, expressed by using his abilities to their maximum.
47
way of thinking which can sin by a little bit of harshness, but never by conventionalism
and instability.
CONCLUSION
In conclusion, this analysis of Moreau’s handwriting illustrates and confirms what was
known already from many documents which he left or from texts written by others who knew
him.
From his youth, Father Moreau worked hard to acquire meekness, which indicates that it was
not natural to him. The graphological analysis confirms this. Spontaneously, he was
demanding on himself; hence, his tendency to be demanding on others also. But by dint of
hard work to learn self-control, he manifested great patience towards others, and he was
always ready to forgive.
The only photograph we have of him, when he was fifty-five years old, portrays him as a
stern man. However, many documents present him smiling, jovial, capable of making others
laugh and of laughing heartily himself. Here again, we can see his impulsiveness and his
capacity for meekness and tenderness that he acquired with time.
There is one story which illustrates very well his impulsiveness. A Prefect of La Sarthe, that
is, a regional representative to the French central government, once wrote to the Minister of
Public Instruction in Paris that Father Moreau was the type of man who, if shown the door
and kicked out, would come back through the window immediately. Besides, Moreau said
and repeated that, in founding the Congregation of Holy Cross, he had in mind what he
wanted to do from the very beginning.
Thus, Father Moreau was both impulsive and reflective, demanding and capable of much
patience, austere but also knowing how to show tenderness.
Finally, even if it does not add anything significantly new to what we know about Father
Moreau, this scientific analysis of his handwriting confirms what knowledge we do have with
the strength of a modern science. In highlighting the most prominent features of his
temperament, this analysis sheds some light on a number of documents and facts, and
illustrates clearly the virtues which this candidate for beatification acquired, with God’s
grace, for controlling some of the severity within his temperament.
48
BASIL MOREAU:
THE SEVEN YEARS OF HIS RETIREMENT
1867-1873
By Graziella Lalande, C.S.C.
INTRODUCTION
In recent years, the Family of Holy Cross has had the opportunity to acquire a better
knowledge of its founder through different circumstances and activities.31 Basil Moreau as a
person, through his accomplishments and teaching, the different stages of his life and
spiritual journey, has become more familiar to his sons and daughters. For many of us,
gradually he has become closer as “founder and father, model, intercessor and
friend.”32
However, there is a period in Basil Moreau’s life which remains relatively unknown
even now; namely, his “retirement years”. This period of seven years began with the
Holy See’s acceptance of his resignation as superior general in 1866 and extended until
his death in 1873.
Basil Moreau, removed from the responsibility of authority, isolated from his
community, and experiencing declining health due to aging, stands out with particular
dignity and light throughout the new circumstances in which he is now placed.
The purpose of this article is to examine this period of his life.
PRELIMINARY EVENTS
Basil Moreau was 67 years of age when he retired in 1866. As founder of Holy Cross and
superior, he had experienced thirty years of intense apostolic activity and service.
Nine years earlier, in 1857, his foundation had reached a highpoint. The constitutions of the
Congregation of Holy Cross had been approved by the Holy See;33 the consecration of the
conventual church, Our Lady of Holy Cross, had been celebrated with exceptional
31
The work related to the process for the beatification of Father Moreau, as well as workshops, retreats,
meetings, publications, etc.
32
Thomas Barrosse, C.S.C., CL 22, August 24, 1984.
33
Basil Moreau, CL 86, July 3, 1857.
49
solemnity,34 and Father Moreau’s visit to the North American foundations had brought
him great consolation.35 The year 1857 had been truly blessed and important for the
founder and for the work in which he was instrumental. But the course of history
would be significantly modified in the coming years. The opposition and constant
criticism of a few religious,36 his confreres and sons in Holy Cross, had already begun
to undermine his authority and threaten the stability of his work.
This article is not the forum in which to explore what Basil Moreau called a “mystery of
opposition”37, nor to reconstitute the plot, nor to judge those who in the coming years,
sparked and sustained this opposition. To understand the founder’s resignation as
superior general of the Congregation, it will be sufficient to recall the essential elements.
In short, a few religious whose views on Holy Cross and its government differed from
those of the founder, and whose interests contradicted his in many respects, did not
recognize38 his authority in circumstances which challenged those views and interests.39
Father Barrosse, former superior general of Holy Cross, describes the escalation of
their resistance as “occasional flagrant disobedience, passive resistance to his authority,
and finally, direct persecution when they tried to make him accountable for all the evils
in the Congregation” at the time.40
At this stage, the opposition spared nothing: neither the founder himself nor his
character, neither his leadership nor any of his administrative acts. He was denounced
to the authorities in Rome41, and discredited in the congregation. Doubt spread
concerning his integrity and his ability to fulfill his duties as superior general. And yet,
being fully aware of the consequences, Father Moreau’s detractors did not truly want
34
Id., CL 79, January 1, 1857; CL 84, May 1, 1857; CL 86, July 3, 1857.
35
Id., CL 86, July 3, 1857; Cl 89, August 11, 1857; CL 90, Sept. 25, 1857.
36
Religious who were influential in Rome on behalf of the community, partly because of the positions they
held.
37
The meaning of this phrase is very similar to the “mystery of wickedness” mentioned by Paul in 2 Th. 2:7.
Father Moreau used this expression for the first time in CL 174, January 31, 1864.
38
The term “not recognized” is used by Moreau in his letter to Cardinal Barnabo, May 15, 1865.
39
cf. Catta II, pp. 347-375.
40
Thomas Barrosse, C.S.C., CL 22, August 24, 1984.
41
“The Cardinal (Barnabo) is overwhelmed with signed letters, and especially with anonymous
communications...”, November 14, 1863.
50
his resignation.42 They would have been satisfied with the founder’s “personal reform”
and with the ability to supervise his administration:
If some higher authority imposes upon him a well-defined line of conduct
and then takes steps to see that he follows it, the most important
improvements can be worked out even while he remains in office.43
This is the context in which, between 1858 and 1866, Basil Moreau frequently asked the
Holy See or the general chapter to accept his resignation.44 The main reasons he gave
were the following:
- he perceived himself as an obstacle to the good of the congregation45, to the
peace and union of hearts in the work of Holy Cross;46
- he sensed that, because of the accusations repeatedly brought against him, he
had lost the confidence of the Holy See and of his administration;47
- he felt that, as superior general in the present circumstances, it was impossible
to govern the congregation according to the constitutions and his conscience:
“...feeling that I do not have the freedom to act in the scope and limitations of
our Constitutions...”48 “...seeing myself under supervision from all sides...”49 In
addition, towards the end, he expressed a great need for rest, “not physical, I do
not expect it, but morally...”50 And, much weariness: “I no longer have the
42
“If Father Moreau’s resignation were to be accepted in the present circumstances, it would infallibly result in
much more embarrassing problems than I could describe.” Drouelle to Barnabo, cited by Catta II, 525. After the
resignation, Father Chappé confirmed these views. cf. Father Chappé’s letter to Cardinal Barnabo, June 25,
1866: “His presence in Holy Cross is necessary to reassure the many creditors who know only Father Moreau
and who have his signature.”
43
cf. document following the 1860 general chapter, cited and analyzed by Catta II, 399.
44
He strives as much as possible, to justify his administration and to show the appropriateness of his actions.
In Rome, however, the balance tips increasingly in favor of his detractors.
45
Basil Moreau to Cardinal Barnabo, December 18, 1858.
46
Request made to the general chapter, August, 1860.
47
Basil Moreau to Cardinal Barnabo, October 25, 1861, December 24, 1862, September 25, 1863. To Bishop
Fillion, Bishop of Le Mans, August 25, 1963.
48
To Bishop Fillion, August 25, 1863.
49
To Cardinal Barnabo, May 12, 1865.
50
Recorded in the minutes of the 1863 general chapter.
51
courage to continue my duties in a work where I have been regarded for so long
as a hothead and a meddler...”51 “Mystery of opposition!”
His resignation, which had always been refused until then, was finally accepted by the
Sacred Congregation of the Propagation on June 4, 1866.
A few days later, with the mother house community gathered to hear Rome’s decision,
Basil Moreau would give his confreres in Holy Cross yet another reason for his
resignation:
Very often, in the works of God, there are individuals so compromised by
the troubles inseparable from their foundation, that it is useful for them
to disappear in order to calm passions and eliminate opposition... That is
why, for the last nine years, I have frequently offered my resignation,
either to the general chapters or to Propaganda and, last November, to
the Sovereign Pontiff himself.52
Consistent with his desire for the good of the congregation, on the evening of June 21,
1866, Basil Moreau became once again a simple, professed religious in the community
he had founded. Finally, his retirement had begun.
RETIREMENT
As it is with most people after completing their career responsibilities, Basil Moreau
experienced a kind of exodus: a transition from one status to another, from one ministry to
another, from certain living conditions to others which were new and different. And in the
midst of these exterior changes, there was an interior experience of separation, detachment,
but also - for him - relief.
Basil Moreau experienced this in unusual circumstances which, in fact, were associated with
events that shook the community and the work which he founded, and with the upheaval
which struck him personally.
All this caused sufferings of varying intensity which, in other circumstances, could have been
for this good servant a peaceful movement to a new period of achievement. Likewise, this
was the cause of an ever-present cross in his life which weighed heavily on him emotionally:
...after having spent my entire life in the service of the Church, I was not
expecting such an ample harvest of trials from some of my confreres...53
51
To Cardinal Barnabo, October 15, 1863.
52
Address given to the mother house community, June 21, 1866, cited by Catta II, pp. 698-699.
53
Basil Moreau, letter to Pope Pius IX, November 27, 1865.
52
In examining how Basil Moreau lived his retirement during these seven years, it is
important to note that, from a historical and factual viewpoint, there are two distinct
phases. The first takes place when, after having been removed from the ministry of
authority and its related responsibilities, he retired discreetly to the mother house and
began - no less discreetly - what could be called a second apostolic career. This took
place between 1866 and 1869; he lived in his community.
The second phase coincides with the gradual liquidation of Holy Cross property in Le
Mans,54 the abandonment of the works which he established there and the departure of
members for other locations.55 Alienated by the general administration who informed
him that “they could not make any contribution to his support”,56 he withdrew to his
sisters’ home,57 near the former mother house.58 This was to be his home for the last
four years of his retirement. This is where he died, outside his community, January 20,
1873.
The years 1866-1869
Marking the transition
As previously mentioned, this is the first phase. It was initiated by some important gestures
which resembled a closing liturgy. To mention but a few which Basil Moreau did with all
simplicity and loyalty. Following the announcement of his resignation, he left his place in
the chapter room and invited Father Chappé, designated interim superior, to occupy it; he
took his seat among the confreres according to the rank of his profession, that is, after the
general councilors; he removed the purple rabat from under his Roman collar which he had
worn by special privilege as a distinguishing mark of the superior general.
He left his room and office without delay and moved his personal belongings59 himself to the
room he had been assigned by the superior. Now, nothing distinguished him from other
religious in the house.
54
On this liquidation and the surrounding circumstances (1868-1869), see Catta II, pp.943 ff.
55
Mainly, Paris, Rome and North America.
56
cf. Catta II, p. 949.
57
His two sisters, Victoire and Josephine, were single and lived together in a small house near the Holy Cross
property. Victoire was then 76 years of age, and Josephine, 61.
58
In these circumstances, the Pope permitted him to choose his place of residence.
59
Reduced to the bare necessities appropriate to his new situation.
53
His apostolic commitment
Life continued for the founder in this new arrangement. Freed now from the work imposed
on him by the office of superior,60 he took up once again the first ministry he had wanted
for his own and for the auxiliary priests: he offered his services to the neighboring
pastors.
During the years 1866-1869, he went to twelve parishes of the diocese of Le Mans for
missions, retreats, days of recollection. The length of these apostolic activities varied
from a few days to two, three or four weeks.61 At the end of each, he returned to the
mother house and lived as discreetly as possible in the obscure observance of the
common life.
His deep feelings
What were Father Moreau’s feelings throughout this experience? A few excerpts from his
correspondence provide us with important insights. Regarding the events which brought on
his retirement, he wrote:
God grants me the greatest peace and frees me from all other
preoccupations...62
Rejoice with me for having been released at last from my frightening
responsibility. In the eyes of faith, that is a great grace and a sweet
consolation in my old age.63
Our Lord gave me the grace to be at peace with him in the midst of the
upheaval and to want nothing but his own good will.64
In his last circular letter to the Associates of Saint Joseph he says that he will
60
Freed from his work, however, Moreau is not free of all the trouble caused by events within the congregation
at this time: the 1866 and 1868 general chapters and their consequences, the obligation to go to Rome at the
express order of the Holy See, etc.
61
The archives of the Marianites, at Le Mans, contain a small notebook in which Father Moreau noted very
precisely the place, date, length and object of his ministry. He also indicated the “stipends” he received in return
for his services.
62
During his retreat at the Solitude, at the time of the 1866 chapter to which he had not been invited.
63
From the Trappist monastery in Mortagne, June 19, 1867, in a letter to all the religious who had sent their
greetings on the occasion of Saint Basil’s feastday.
64
Mother Mary of Seven Dolors described him: “he is cheerful (...) In his looks and his words, I see only
contentment and the most perfect calm.” Letter to Mother Mary of Saint Alphonse Rodriquez, provincial
superior in Canada, July 10, 1866.
54
..wait in peace and with confidence for the moment when it will please
God to justify me in the eyes of the world, if indeed this enters into the
designs of his Providence in my regard...65
In his ministry, despite his age and fatigue, Basil Moreau is filled with zeal and ardor.
In a letter to one of his sisters, he described his ministry:
At last, I have completed my mission at Coulombiers66 and I am leaving
within a few hours for Saint Christophe-de-Jambet(...)I am tired but I
hope to return still alive on Easter Monday. I really did not think I could
handle so much! Yesterday I was able to preach to the women at six
thirty in the morning; to the men at eight-fifty; to the entire parish at tenthirty; and again at six-thirty in the evening. Each sermon lasted close to
an hour... They tell me that I look very tired but, unless I lose my voice, I
shall begin another mission this evening...67
As is evident, the auxiliary priest that Father Moreau had once again become, remained
remarkably young in his self-dedication!
Joy in the desert
During this period which was in many ways so painful, Providence had reserved a great joy
for Father Moreau: the approbation of the Constitutions of the Marianites by the Holy See, in
1867.68 He expressed his joy to Mother Mary of Seven Dolors in these words:
Until the end of my life, I shall bless Divine Providence, for having
provided me with the great consolation of seeing your congregation
approved by Rome, along with the rules which I submitted to the Holy
See, notwithstanding continual opposition, and for having enabled me to
find in you, for the
foundation of this congregation, a soul so generous...69
Later, he would recall this event and the basic trials which made it so distinctive:
In 1866, when I saw everything collapsing around me, and at times when
calumny and persecution were unleashing their darts against me, God
gave me the strength to support everything with resignation, and in 1867,
I had the joy of seeing your congregation rise up out of the ruins of
65
Basil Moreau, circular letter to the letter to the Associates of Saint Joseph, January 16, 1869.
66
This mission, during Lent 1867, lasted two weeks.
67
This undated letter, addressed to his sister Josephine (March 1867), is in the archives of the Marianites.
68
An approbation for ten years, “on an experimental basis”. These constitutions had been studied by
Propaganda since 1863.
69
Basil Moreau to Mother Mary of Seven Dolors, May 16, 1867.
55
Sainte-Croix, approved by the Holy Church and taking on new strength
without human resources.70
“The ruins of Sainte-Croix”. Near the end of his life, this is how Basil Moreau
experienced what remained of his work as founder. The collapse of his work constituted
his heaviest cross during the last part of his retirement.
Had it not been for the sisters, he said one day, I would have nothing left
and God would have taken away from me everything that I had done for
him...71
The years 1869-1873
The historical background concerning Holy Cross at this time has been referred to above. It is
important, however, to add to those events already mentioned, the Franco-Prussian war of
1870-187172 and its effects on daily life: the German occupation of Le Mans,73
restrictions and annoyances of all kinds that are common in such situations. Along with
his fellow-citizens, Basil Moreau suffered the consequences and constraints. His
itinerant ministry would move at a slower pace,74 but another ministry would beckon
him, as will be seen later.
New transition
This second phase begins with another move. Since the mother house had been sold and the
furniture was in the process of being auctioned off, Basil Moreau took whatever personal
belongings he had to his sisters’ home: a bed, chair,75 clothing, and a few books...There was
so little that it could fit into the room which measured six square meters.
70
Father Moreau’s on the occasion of his golden jubilee of ordination, August 12, 1872. cf. Annals of the
Marianites, 1841-1941, p. 143.
71
Annals of the Marianites, p. 142.
72
This war ended with a humiliating downfall for France, which ceded to Germany two of its provinces:
Alsace and Lorraine.
73
From January to March, 1871.
74
His notebook contained only one commitment during the Le Mans occupation; Teillé, “from Passion Sunday
to Low Sunday”.
75
Which had been bought at the auction by Mother Mary of Seven Dolors; Moreau did not have the fifty-two
francs required.
56
At that moment, the founder was totally dispossessed. The Marianites were well aware
of this and offered to provide meals for him and his sisters.76 The founder very humbly
accepted, but not without a certain apprehension: Wouldn’t he become a heavy burden
for the Marianites, just when he wanted to relieve their poverty?77
It is in these conditions that Basil Moreau organized his life after his departure from the
mother house, observing the Rule as best he could, even outside the community.
Pursuit of ministry
Even before the completion of the Le Mans auction, Father Moreau resumed his missionary
activities. He experienced from a distance all that was taking place in Le Mans, including his
own deprivation.78
In examining his notebook, it can be estimated that, between 1869 and 1873, he
preached nearly three hundred days in thirty-one different parishes.79 And he was
seventy years of age! From these places he wrote:
I am happy in my solitude, and in the midst of my retreats and missions,
praise be God for having freed me from all responsibility in the
administration of Holy Cross and inspired the Pope to let me live where I
choose.80
I am as happy as I can be in my small ministry... In spite of all the
calumny spread against me, I find the clergy sympathetic. I pardon all
and pray that God will have pity on the ruins of the congregation.81
By 1871, his health had changed and he was in danger of becoming blind. He obtained
an indult to celebrate from memory the votive mass of the Blessed Virgin Mary.
Nevertheless, he continued his difficult ministry.
76
cf. Letter to Father Moreau from Mother Mary of Egypt, in the name of Mother Mary of Seven Dolors, April
11, 1869. The Marianites had recently established their mother house in a building located near the home of
Father Moreau’s sisters.
77
cf. Basil Moreau to Mother Mary of Seven Dolors, April 22, 1869. The Marianites, creditors of Holy Cross,
were themselves in dire need.
78
He wrote to a friend: “While I was away on mission, they sold everything that was in my room”.
79
He returned frequently to certain parishes.
80
To Brother Hilaire, June 13, 1871.
81
Letter to a Brother, 1870. The same attitude is evident in a meditation on “The Peace of Jesus Christ”:
“Lord, I will bless you until my death for having delivered me from the preoccupations inseparable from the
works of which you made me the instrument, and for having allowed me, finally, to live alone with you alone.”
Méditations chrétiennes, 1932 ed., p. 178.
57
I am not dying and I hope to be able to preach the next Lenten season in
one of the parishes of our diocese, even with my seventy-two years of age.
Old age is warning me, however, that I am nearing the end and I am
anxious to see God and to offend him no longer.82
Relationship with the Marianites
Between his preaching engagements, Basil Moreau returns to his sisters’ home and finds
openness and comfort with the Marianites who are close by. It is in their chapel that he
celebrates daily mass and fulfills the spiritual exercises prescribed by the Rule.83 With the
Marianites he celebrates his golden jubilee of ordination on August 12, 1872.84
Together with Father Charles Moreau, his nephew, they accompanied him in his last
illness; and it is to them that he gave his last blessing as “Founder and Father”.
Christian Meditations
Moreau’s apostolic activities during the years 1869-1873 were not limited to preaching,
though this ministry remained important. The founder used his leisure moments - especially
during the occupation of Le Mans by the Prussian army when it was difficult to come and go
- to edit a work entitled, Christian Meditations for use by the faithful and the secular clergy.
This work is in fact a complete revision of Meditations according to the Ignatian method,
published primarily for the family of Holy Cross in 1848, then re-edited with important
changes in 1858 and 1859.85
The 1872 text incorporated a new plan, following the liturgical cycle.86 The gospels are
in the order presented by that cycle.87 The other difference which influenced the content
and the spirit of the work was the intended audience. The preceding editions were
written for Moreau’s religious family, this edition was for a completely different public:
the laity and secular clergy. The work was published in 1872, a few months before
82
To the superior in New Orleans, 1871.
83
Visit to the Blessed Sacrament, stations of the cross, Liturgy of the Hours.
84
Only a few of his relatives attended.
85
Each society, Salvatorists, Josephites and Marianites, had its own edition, but the differences among them
were minimal.
86
The preceding editions followed the order of the Exercises of St. Ignatius. The meditations for feast days
were an appendix in the 1858-1859 editions.
87
The meditations proposed for the feast days followed the weeks of the ecclesiastical year. The author adds
this comment: “We limit ourselves to the feasts of the Blessed Virgin Mary and to the Saints, especially those
honored in the diocese”.
58
Father Moreau’s death, after receiving approbations from the Bishop of Le Mans and
the Bishop of Rennes.
At the very end of this work, on a final page, Basil Moreau expressed a wish: that of an
apostle, having reached the end of his life and mission, making these Meditations an
ultimate offering:
May these Meditations, undertaken only for the greater glory of God and
the salvation of souls, continue to make religion known and loved, when I
am no longer able to write, talk, or act.
He appended his name and the date: Basil Anthony Moreau, S.S.C., Le Mans, August
12, 1872.88
Last Sermon and Death of Basil Moreau
Towards the end of his parish ministry, Basil Moreau felt his strength diminishing as is
evident in his correspondence. But he was not a man to spare himself for that; “let’s not be
sick except for the love of God” he once wrote to his nephew!89 It is in this same spirit that
he continued his “little ministry” as he called it. He went to the neighboring village of
Yvré-l’Évêque on December 31, 1872, to visit the pastor, an old friend of his, who was
ill. It was understood that Basil would replace him the next day, the first day of the
year, for the Eucharist and the sermon. But suddenly during the night, he felt the effects
of the illness which was to cause his death. At the cost of a heroic effort, because he was
in such great pain, he managed, nonetheless, to celebrate liturgy and say a few words
after the gospel. This was to be the last activity of his extensive ministry. Literally
overcome by his illness, he asked to be taken to Le Mans. After three weeks of suffering,
he died at the home of his sisters, surrounded by the Marianites and comforted by his
nephew, on January 20, 1873.90 Throughout those three weeks, he never stopped
praying and uniting his will to God’s will.
“Thus dies the just one, in the arms of his God; and his last sigh is the beginning of his
glory and of his new life.” He had written these words in one of his meditations.91
In his notebook, there were still three commitments that he was unable to honor and
which preoccupied him until his final days.92
88
In 1932, Father Philéas Vanier, C.S.C., prepared a new edition of the Meditations with a valuable
introduction.
89
Moreau was preaching at Commerville in December, 1868.
90
In a circular letter dated February 8, 1873, Mother Mary of Seven Dolors, related at length the illness and
death of the founder.
91
Méditations chrétiennes, 1932 ed., p.322.
92
cf. Catta II, p. 1000.
59
Basil Moreau’s funeral took place on January 23, in the Marianites’ chapel where his
body was placed and watched over day and night by the sisters. Permission was
obtained from the mayor of Le Mans to have the mortal remains of the founder of Holy
Cross interred in the cemetery chapel “for which he had obtained authorization as the
legal place of burial for members of his Institute”.93
Among those already buried in this cemetery were Jacques Dujarié, founder of the
Brothers; Basil’s mother and father, whose remains he had transferred; and his dear
friend, Canon Fillion.
News of his death
The news of the founder’s death gradually reached all the establishments of Holy Cross and
of the Marianites, far and near. Everywhere - Notre Dame du Lac, Louisiana, Canada and
France - solemn services were celebrated for the deceased. The religious were invited to
fulfill the suffrages “prescribed by the Rules for superiors general”.94
For a whole year, the Marianites continued their prayers in memory of the founder,
according to the instructions which Mother Mary of Seven Dolors had indicated in her
circular letter when she announced and described Father Moreau’s death.95
Commemorating the founder in this way was a means to address their grief and to
encounter God in the one who had been their father in religious life.
Two testaments
It would be incomplete to focus on the last years of the founder’s life, those of his retirement,
without considering two documents written by him and disclosed after his death. He wrote
two testaments, one in 1867, the year after his resignation, and the other in 1871, following
his exodus from Holy Cross. Both are in the same vein. Basil Moreau reveals himself as a
person, superior and founder, and as one who experienced his share in the cross of Jesus
during the last years of his life.
These documents speak so well by themselves that any comment risks undermining both their
intent and their impact. The following notes will be sufficient, therefore, to situate large
excerpts of the documents to link them together.
Testament of June 13, 1867
93
cf. Mother Mary of Seven Dolors, circular letter of February 8, 1873.
94
cf. Catta II, p. 1006.
95
cf. Above-mentioned circular letter.
60
On this date, Basil Moreau was on retreat at La Grande Trappe in Mortagne; it was the eve of
the feast of Saint Basil, his patron. The founder was experiencing a period of calm regarding
the issues related to Holy Cross. The 1866 general chapter96 had elected Pierre Dufal,
C.S.C., Bishop of Dhaka, as his successor, his arrival in Le Mans97 was expected soon;
the constitutions of the Marianites had finally been approved by Rome. Furthermore,
he had just completed a series of preaching engagements which had taken him to four
parishes in the diocese of Le Mans, from March to May, during which he felt God’s
blessings on himself and on his ministry.98
His stay at La Trappe offered him a peaceful respite and an opportunity to sum up his
experience before God and for himself.
This is my spiritual testament, which I make on this second day of my
retreat, at La Grande Trappe of Mortagne, in the name of the Father, and
of the Son, and of the Holy Spirit, whom I humbly beg not to allow it to
contain anything which may be dictated by nature, because in this, as in
everything else, I wish to heed only the voice of grace.
I thank the Lord and hope to thank Him eternally in the sojourn of His
glory for having had me born in the bosom of the Roman Catholic
Church, to whose judgment I submit myself respectfully and with the
docility of a son for his mother, in everything I have written, published,
and done until this day, as also whatever I shall say, do, write, or publish
in the future...
With all my heart I pardon those who have harmed me in the exercise of
my ministry by their calumnies, probably without evil intentions. I beg
God to pardon those of our own religious who have unknowingly
paralyzed the development of the Congregation of Holy Cross, by having
recourse to means which are both out of harmony with the spirit of our
constitutions and rules and opposed to religious obedience, simplicity,
truth and abnegation. If they could read in the depths of my heart, they
would see there no bitterness, but only indulgence and love for all the
members of our family. My conscience tells me that I would gladly suffer
much more, if I could thus strengthen the congregation which has been so
severely rocked...
I must, in truth, ask pardon of all those whom I may have unintentionally
saddened, offended, or scandalized. I ask all of them to forget any word or
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A chapter to which he had not been invited.
97
He was to arrive there in 1867.
98
The letter to his sister Josephine, cited above, is from this period.
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action of mine which may have seemed unworthy of my priestly character
and the mission entrusted to me on earth, in the path of which I know I
have placed many obstacles. Hence I beg our Lord Jesus Christ to wipe
out through the power of His Blood, in those whom I may have given bad
example, the faults of which I may have been the occasion, and to make
up by His mercy for my own deficiencies toward the souls whose salvation
depended on my ministry...
I sincerely thank all those who were kind enough to assist me in the
foundations of which I was the instrument. I recommend myself to their
faithful prayers, promising not to forget them before God if, as I hope
from His infinite mercy, He deigns to make me live and die in His love.
But it is to you that I address myself in conclusion, my dearest friends,
Priests, Brothers, and Sisters of Holy Cross, beloved sons and daughters
in Jesus Christ, who, in the midst of my trials, have never ceased to show
for me the deepest interest, the most tender attachment, and the most
generous devotion. Receive here the last expression of my gratitude,
esteem, and affection. Although separated in body, let us remain united in
spirit and in heart and by constant fidelity to your Rules, by your
devotion to the Sacred Heart of Jesus and the Immaculate Heart of Mary,
obtain the grace of entering into eternal union with God and his elect. It is
there that we shall meet after the farewells of this earth, if you are faithful
to your vocation and acquire its spirit and its virtues daily, in an ever
increasing degree. To this end, observe inviolably the three vows of your
religious profession, meditate on your Rules and my circulars and, lastly,
pray for the poor priest who has been to you a father and who has turned
his dying looks and last thoughts to each one of you, to bless you all. Fiat,
Fiat!
Testament of August 3, 1871
The founder stayed with his sisters where he had experienced the war and German
occupation. Once peace was restored, he again dedicated himself totally to his ministry as
auxiliary priest, in spite of his age and declining health. Isolated and in required silence, he
saw his foundation disintegrate. Nevertheless, he was at peace with himself and with God.
He wrote: “It is enough for me to have no qualms of conscience over all the groundless
accusations made against me”.99
99
To the superior in Vendôme, January 14, 1870.
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Our of concern for truth and honesty he wrote the text of 1871. He wanted to show
clearly that his sentiments regarding his own had not changed100 and that “they
remained as God had inspired them.”101
I declare before God, who will soon judge me, that I have never regretted
my resignation as Superior General, and that I never took steps to either
take back or hinder the administration of the congregation; that I never
even so much as thought of refusing to go to Rome at the request of the
Pope, as soon as I had assurance that His Holiness did not accept my
excuses...
I declare also that I never diverted to the foundation of Sainte-Croix
anything given me for the house of the Good Shepherd.
Neither have I ever enabled my family to profit by any public alms I
received for the Good Shepherd, Notre-Dame de Sainte-Croix, or any
other good work.
I declare before the Sovereign Lord who searches our consciences, that, as
I was satisfied with receiving only free-will offerings, I never sought out
any legacy of donation in favor of the foundations which Providence
entrusted to me, aside from the public subscriptions for the Good
Shepherd and our conventual church of Sainte-Croix.
I beg all creditors of Notre-Dame de Sainte-Croix to be convinced that, at
the time of my resignation as Superior General, I left the congregation
with more than sufficient assets to pay off its debts and that I have never
ceased to defend their interests in the meantime.
With all my heart I pardon and humbly beseech the Divine Mercy,
through the intercession of the Blessed Virgin Mary and St. Joseph, to
pardon all those who have harmed my reputation or the goods which I
held in trust, thanking God for having found me worthy to suffer
something on the occasion of undertakings which I accepted for His glory.
This final paragraph contains the last “picture” that Basil Moreau projects of himself.
As a man of action, initiative and zeal, throughout his life he worked for God, for God’s
glory. It was his vocation, his profound call, his way of belonging to the Lord. It was
also his way of bearing fruit consistent with his own gifts. And Holy Cross was born of
his gifts, his action, diligently adapted to the unpredictable movements of the Spirit.
100
He uses the same form in both documents: “With all my heart I pardon”.
101
Note that his protests concern accusations made against his administration, excluding those aimed directly
at him.
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Holy Cross:
a family, an inspiration, a special place of sanctification and
evangelization.
It is precisely these enterprises for the glory of God that became for Basil Moreau,
through those who were closest to him, the occasion for suffering, the occasion and the
honor of suffering, after the example of his divine Master.
He praised God for this at the end of his life, as an exceptional grace.102 And he did so
with touching serenity, with few words void of all bitterness, somewhat remote from his
very suffering. Words which are very revealing, however, to those who care to
remember and to understand.
Death can now come. It will find him “on guard and awake”, his heart filled with joy
that finally, by grace and after so many trying struggles, he is “free, detached from
everything and clinging to nothing which passes away”.103 The one “who has Jesus has
everything”.
CONCLUSION
Basil Moreau’s retirement was the last threshold of his exodus, the last stretch before the end
of his long journey. Committed to following Christ from his very first self-offering, he
accepted and chose to be conformed to the Lord through a life totally dedicated to the service
of God, the Church and those who had been given to him.104 The royal path of the holy
cross was opened wide before him.
At the end of his life, we see him identifying more and more with Paul’s words to the
Corinthians which he had so often pondered, “to know only Jesus Christ and Jesus
Christ crucified”.105 Also with the text from Galatians, placing his “boast in the cross of
our Lord Jesus Christ”106. His pride and his joy!
On this day, January 20, 1873, all is now consummated for him: his call, his life, the
work that he had to accomplish. God received everything in mercy: his retirement
outside the community, to which people and events had contributed to leading him; and
102
“It is a great honor that our Lord has given me (...) To drink of his chalice”. To the community in New
Orleans, 1870.
103
cf. Basil Moreau, CL 47, December 8, 1851.
104
Parallel to the text in St. John when Christ says: “those you have given to me...”
105
1 Cor. 2:1-2. His long sermon on the knowledge of Jesus Christ, which dates from 1837, opened with this
passage of Paul to the Corinthians.
106
Gal. 6:14.
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what appeared to him to be the end of the foundation in which he had been
instrumental.
But following his death and the long silence surrounding his memory,107 Holy Cross has
been renewed slowly with the grace of its origins; gradually it has become the mighty
fruit-bearing tree108 which Basil Moreau once perceived. All this is like the grain which,
put into the earth, springs up and multiplies in the mystery of the furrow.
We can reflect that, from a paschal perspective, the surprising survival of the
congregation and the family of Holy Cross, and their living presence in the Church
today around the world, owe something to the merit of Basil Moreau. Across time, they
come from God’s gift to him that Holy Cross might be born.
This birth happens again each day, in and through us, to the degree that we are willing
to accept our ancestry and the demands which flow from it.
107
Except for the sisters and a few of the men religious.
108
cf. Basil Moreau, CL 65, June 15, 1858.
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A REFLECTION ON BASIL MOREAU’S SENSE
OF MISSION
By Joel Giallanza, C.S.C.
We are committed by our vocation to extend the reign of Jesus Christ in the hearts of all
people.
(1855 Exercises)
In this brief sentence, Basil Moreau sums up the nature and content of our apostolic religious
life in Holy Cross. By nature, it is a commitment, a vocation, a response to God’s call. By
content, it is a continuation of the mission of Jesus, planting the Word among all people,
thereby working “to hasten along the kingdom” (Constitutions, Brothers and Priests of Holy
Cross, 2:10).
Already this sentence gives us a glimpse into Moreau’s sense of mission: a commitment to
continue the mission of Jesus, to extend the reign of God in the hearts of people. But this is
only a glimpse. To reflect more fully on Moreau’s sense of mission, I would like to focus on
three areas:
1. The profile of Holy Cross. An insight into Moreau’s sense of mission by looking at how
he envisioned the congregation he founded. What did he hope it to be?
2. The driving force which provides dynamism and direction to the members of Holy Cross.
What is the principal apostolic quality of Holy Cross religious?
3. The practical dimension of that profile and that driving force. How is that apostolic vision
and that quality practiced?
PROFILE OF HOLY CROSS
For Basil Moreau, the Family of Holy Cross was to be, above all, an apostolic religious
community, within the church, in service to the people. Each of these three components
warrants a brief comment.
A. apostolic religious community - Holy Cross was founded in response to the needs of
Moreau’s time; from the beginning, the community was to be apostolic. Clearly and quickly
his responsiveness to needs brought the members of Holy Cross beyond the boundaries of Le
Mans, of France, of Europe. There were no aspects of our life which would remain
untouched by our commitment to the mission, the apostolate. Even the constitutions would
66
be reviewed and revised as necessary when the living and working situations of Holy Cross
religious warranted such review and revision.
Soon after merging the Auxiliary Priests and the Brothers of St. Joseph, Moreau began
speaking about introducing religious vows into Holy Cross. He saw the profession of vows,
the religious life, at least in part, as a means of stabilizing and organizing Holy Cross for the
future effectiveness of its ministries. Moreau most certainly understood the sanctifying
aspect of the vows and the other elements of religious life. Even the sanctification of the
members was to be directed toward mission.
Community was a passion for Moreau. He believed the unity among us was a powerful
apostolic force which could have a transforming effect upon the whole world. Even in
Moreau’s time, Holy Cross was to be inclusive, collaborative, multi-cultural, and
international. Those same characteristics shape the priorities we hold for our presence and
activity in ministry.
B. within the church - For almost 20 years, Basil Moreau worked for papal approbation of
the constitutions. Though we cannot pretend this had no political implications for him and
for the congregation; it is important to note that even those implications were apostolic. Once
Holy Cross could move easily beyond the boundaries of Le Mans, its apostolic effectiveness
and prestige would only be enhanced. Nevertheless, it was important to Moreau that Holy
Cross be a recognized part of the universal church, planted deeply within the church, moving
ever with the spirit of the church in responding to the needs of the people.
C. in service to the people - This is self-explanatory.
Apostolic sensitivity and
responsiveness were to remain focused on the needs of the people. As those needs changed,
Holy Cross would need to change or become apostolically obsolete and thus ineffective. A
significant means of fostering that sensitivity and responsiveness is respect for and
integration into culture. Our service to the people is also a service with the people. Our
presence and activity are influenced by and responsive to the richness and depth of the
cultures in which we live and minister.
As we continue the mission of Jesus today, as we seek to change in response to the needs of
the people, how do we assure that we remain an apostolic religious community within the
church in service to and with the people? How do we assure that we continue to respond to
present needs?
DRIVING FORCE OF HOLY CROSS
The primary apostolic quality for Basil Moreau is zeal. Simply described, zeal is a hunger for
mission, a passion to continue what Jesus of Nazareth began through his life, teaching, and
example.
By zeal is understood that flame of burning desire which one feels to make God known,
loved and served and thus save souls. Apostolic activity is therefore the essential
67
character of this virtue, and (ministers) who are animated by this virtue will fulfill their
duties with eagerness, affection, courage and perseverance... Our zeal is always guided by
charity, everything is done with strength and gentleness: strength because we are
courageous and unshakable in the midst of pain, difficulty and trials...and with
gentleness because we have the tenderness of our Divine Model.
(Christian Pedagogy, I:1, art.4 - 1856)
By reading Moreau’s comments on zeal we can formulate a more exact description of what
he means by this apostolic virtue. Zeal is that power, that grace, through which the
convictions of our hearts are translated into the actions of our hands and directed toward love
of others.
A. convictions of our hearts - Zeal begins in faith. Without faith, what can often be
described as zeal is workaholism. If any of the energies and efforts we expend in ministry are
truly to be continuations of Jesus’ mission, then the motivation for expending those energies
and efforts must be rooted in the life and example of Jesus. Our love for the Lord and our
faith in God’s Word are why we continue the mission of Jesus in response to God’s call.
B. translated into the actions of our hands - Zeal, like the faith in which it is rooted, is work.
Zeal takes energy and effort; never is it a theory or a feeling about what should done. Zeal is
in the doing; it is, essentially, incarnational.
C. directed toward love of others - Zeal ends in love. Without love, what can often be
described as zeal is humanitarianism. Zeal responds to the needs of others in generosity and
love, it does not perpetuate areas of expertise merely for their own continuation. As needs
change, we bear the responsibility to see that we are skilled and flexible to meet those needs.
Love for the Lord and for others demands an ever-fresh pastoral competence and flexibility.
So, as we strive to be genuinely zealous apostles of the Lord Jesus, how do we assure that our
efforts in the mission begin in faith, do the work that needs to be done, and end in love? How
do we overcome any resistance within ourselves to acquiring new skills and competencies so
our view of the mission and our involvement in it do not stagnate?
PUTTING HOLY CROSS INTO PRACTICE
In our first papally approved constitutions, Moreau outlined the “ends” - or purpose - of Holy
Cross.
1.
2.
The ends of the Congregation are as follows:
the perfection of individuals by the practice of the evangelical counsels;
the sanctification of others by preaching the word of God, especially in the country and
foreign missions;
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3.
the instruction and education of youth by means of schools where letters and sciences will be
taught, and agricultural and technical schools; these latter are especially for poor and
abandoned children. (1857 Constitutions, I)
Even before that, in the Rules of 1847, we read:
The aim of the Congregation is to work, not only at one’s own salvation, but also at the
sanctification of others by ministering to them...
(1847 Rules, Part 2, Rule XI, 120)
In summarizing what Father Moreau says in this and related texts, we can say religious of
Holy Cross are called to holiness to call others to holiness so our work is truly the Lord’s
own.
A. For mission, we are called to holiness. For Basil Moreau, the place where mission begins
is within the minister. Personal holiness is requisite for effective ministry. In fact, it is
necessary for any ministry to be ministry; without a commitment to personal holiness what is
called ministry becomes merely work. If we do not claim holiness to be a priority for our
own lives, then it is unlikely that we can sustain any effective communication of the call to
holiness to others. Calling others to tap the transforming grace which comes through a loverelationship with Jesus of Nazareth assumes we have tapped and continue to nurture that
same grace.
B. Through mission, we call others to holiness. As apostolic religious, our holiness must
reach beyond us if it is to be spared becoming a new pharisaism. Whatever our ministry, it
must be a means for us to call others to holiness; even those ministries which address basic
human needs are ways for us to improve the quality of life so others can hear and respond to
God’s Word in their lives. Wherever we go in Holy Cross, whatever we do, we bring with us
the good news of Jesus of Nazareth, we extend to others the invitation to “be holy as God in
heaven is holy” (Mt. 5:48).
C. In mission, our work is the Lord’s own. On more than one occasion, Moreau reminds us
that “Holy Cross is God’s work.” Continuing the mission of Jesus, ultimately, is the work of
grace. We participate in and cooperate with that grace, but the mission and work of Holy
Cross is the Lord’s own mission and work. That our work is the Lord’s own is no
justification for complacency, we always bear the responsibility to be and to remain
competent in ministry.
As we work to practice what we preach, to live what we profess, how do we assure
attentiveness to personal holiness so we can call others to holiness with integrity? How do
we see and even experience our ministry as the Lord’s own work?
GOD’S CHOICEST GRACE
69
Encounters with the cross are inseparable from the apostolic life. To continue the mission of
Jesus is to trace the lines of Jesus’ life and example upon our daily lives and experiences.
Moreau understood that the cross is multi-faceted; he was insistent “these trials are the
hallmark of the works of God” (CL26).
The cross is no theory, we experience it from without and from within. From without, the
struggles, pain, hopelessness, injustices we encounter in ministry are touches of the cross in
continuing the mission of Jesus. And that touch is particularly acute at those times we
discover that we cannot do anything to address those realities. From within, the weakness
and sinfulness and selfishness we encounter within ourselves are tastes of the cross we bear
in continuing Jesus’ mission.
Moreau says of the cross that “this is (God’s) choicest grace, a grace reserved for the
purification and strengthening of the saints...” (CL28). For Moreau, the only response worthy
of that grace is thanksgiving. Thus, he recommends that we “thank God for having initiated
us into this secret of his providential action on those he loves because, as you well know, this
is how his goodness deals with us” (ibid.).
We can be confident, the cross is the means to resurrection. Our own imperfections cannot
be reasons for not preaching the gospel. Human weakness does not disqualify our
involvement and effort in Jesus’ mission. We must do what we have been called to do to the
best of our ability, then trust that grace will make up whatever is lacking. There are no limits
to the power of God’s grace at work within us and through us.
CONCLUSION
The constitutions of the four congregations within the Family of Holy Cross articulate the
current understanding of mission. That understanding has evolved within the history of the
congregations given the diversity of contexts and cultures in which the men and women of
Holy Cross live and minister. Nevertheless, mission has remained a principle element
affecting and characterizing every dimension of religious life within Holy Cross. The
following text is a composite statement drawn from the four constitutions and will serve as
the conclusion to this reflection.
God so loved the world that he sent his only Son that we might have life and
have it abundantly. In the fullness of time the Lord Jesus came among us
anointed by the Spirit to inaugurate a kingdom of justice, love and peace.109
Thus the Congregation sends us among God's people in our apostolic
ministries of education, health care, social work, parish ministry, and
community service. We insert ourselves into the social and cultural
conditions of our times in whatever part of the world we find ourselves and
109
Brothers and Priests of Holy Cross, Constitutions 9
70
in whatever we do to spread the good news.110 Recognizing our own
powerlessness and need for God's love we rely on the Spirit in opening
ourselves to experience Christ's liberating salvation in and with the people
we serve. Everything we are and do must communicate our commitment to
his desire for the transformation of human hearts and human relationships.
Our awareness of sin and its consequences in the world obliges us to
examine our own lives to see to what depth we have assimilated the gospel
message.111 All the members participate in the mission of the Congregation
by the holiness of their life, by the authenticity of their witness, and by the
quality of their service. They are especially careful to develop those
dispositions and human qualities that render charity effective. The
Congregation arouses in its members the courage for new and renewed
beginnings in faith. It stimulates audacity in initiatives, constancy in
commitment and humility in service.112
110
Marianites of Holy Cross, Constitutions 7
111
Sisters of the Holy Cross, Constitution 3
112
Sisters of Holy Cross, Constitutions 40-41
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LEADERSHIP STYLE
OF REV. BASIL MOREAU
By Mary Kay Kinberger, M.S.C.
“Then God said: Let there be light, and there was light. God saw how good the light was”
(Gen.1:3-4).
Leaders appear at a time of need. They use their charismatic gifts to respond to the current
needs while they focus their vision on a distant light. Thus, an effective leader is one rooted
in the present with an eye on the future. This article will discuss the leadership style of Fr.
Basil Moreau. Since leadership is always situated in time and space, the article will include a
brief biographical sketch of Moreau, an examination of the historical moment in which he
founded the Congregation of Holy Cross, a short summary of leadership theory and, finally,
the style of Basil Moreau.
Biographical Sketch
Basil Anthony Moreau was born on February 11, 1799, at Laigné-en-Belin. At the time of his
birth, the Church in France was under persecution. During the years 1792-1795, Christianity
was abolished by law and in 1797 there were new deportations of priests. Church services
were few and quietly held. Religious orders of women were almost non-existent and religion
was taught secretly or in the homes. This remained the state of affairs in France until an
agreement was reached between the Church and state and the Concordat was signed in 1802
which permitted the re-opening of churches (Catta, I, 10).
In 1814 Moreau entered the minor seminary at Chateau-Gontier and in 1816 he began the
major seminary at Le Mans. He was ordained for the diocese of Le Mans, and after two years
with the Sulpicians in Paris and Issy, returned to Le Mans to be a professor of philosophy,
dogmatic theology, and Scripture in the seminaries there. He became the ecclesiastical
superior of the Good Shepherd Convent in Le Mans in 1833. Two years later he organized a
small group of diocesan priests for the purpose of preaching parish missions and teaching,
and took the leadership of the Brothers of St. Joseph, founded by James Francis Dujarié in
1820. Basil Moreau gathered these two groups together in a house in what was then a Le
Mans suburb called Sainte-Croix. Thus was born the Congregation of Holy Cross (Mork 22).
In 1840 the members made their profession as religious. In the following year two important
events occurred: the foundation of the sisters -- the Marianites of Holy Cross, and the
departure of the first missionaries for Indiana. A foundation in Montreal was made in 1847,
and in Bengal in 1852. By 1850 when the men and women of Holy Cross were becoming
active in mission work in France, full freedom of education was granted and Holy Cross
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began to educate in Christian Doctrine. By his foundations, Moreau played a leading role in
the movement to restore freedom to Catholic education in France by weakening
governmental monopoly in this field. The college that he opened in Le Mans was one of the
first Catholic colleges to receive full teaching rights (Heston 1142).
Pressured by internal intrigues, burdened with unmerited blame for tribulations in the
Congregation, rendered ineffective by opposition, Basil Moreau resigned his position of
Superior General in 1866. In the few years left to him he lived in a little room in his sisters’
house across the street from the former Motherhouse, Notre-Dame de Sainte-Croix, which
had been sold after his resignation. He was virtually cut off from his Congregation and he
was even denied any support for his livelihood. The Marianites alone remained faithful to
him during his last years (Mork 23). Moreau died on January 20, 1873.
Father Moreau’s original vision was one Congregation comprised of three societies: the
Salvatorists for priests, the Josephites for brothers, and the Marianites for sisters. The
Indiana Sisters became a separate congregation in 1869, and the Canadian Sisters separated in
1883. Today the family of Holy Cross consists of four independent congregations: the
Congregation of Holy Cross priests and brothers with the generalate in Rome; the Marianites
of Holy Cross, with the generalate in Le Mans, France and New Orleans, Louisiana; the
Congregation of the Sisters of the Holy Cross with the generalate at St. Mary’s Convent in
Notre Dame, Indiana; and the Sisters of Holy Cross with the generalate in Montreal, Canada.
In 1931, the priests returned to Le Mans and repurchased the former Motherhouse Church of
Notre-Dame de Sainte-Croix, which at that time was being used as an army warehouse. The
Church was reconsecrated in 1937 and in the following year Father Moreau’s remains were
exhumed and interred in the crypt of the Church (ibid. 24).
Historical Background
To understand the leadership style of Basil Moreau it is necessary to examine the historical
moment in which he lived. According to Kenneth Latourette, the nineteenth century was
marked by the phenomenal growth of knowledge in all fields (9). Physics and chemistry
opened up the vistas of molecules and atoms. In the astronomical field, more became known
about the stars and planets. The history of the earth and the development of life on the planet
was being studied in geology. Biology was busy investigating the many manifestations of
life and the functions of living bodies. The human body was under new scrutiny in
physiology and in psychology the function of the mind was being researched.
Another feature of the nineteenth century was the development of the scientific method. This
method comprised the determination of facts by observation, the discovery of the relationship
between these facts, and the use of these relationships or hypotheses to uncover additional
data. An essential feature of the scientific method was an emphasis upon objectivity and an
insistence that the individual mind must be transparently honest and unhampered by
prejudices and bias. This necessitated freedom of thought for the individual and an absence
of any coercion which would curb the search for truth (ibid. 10).
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During this period, wealth rapidly mounted and what had once been the luxuries of the rich
were placed within reach of all and were esteemed indispensable. The factory system
appeared and populations increased. Methods of education were transformed to admit the
new branches of learning and to take advantage of the scientific method. Universal primary
education was made possible by the increase in riches and became essential if people were to
take their part in the machine age. In industrial communities the family ceased to be the
important source of social and economic unity and thus the family tended to disintegrate
(ibid. 11).
According to Richard McBrien, these features of the nineteenth century proved both a
hindrance and a help to Christianity (640). Since this period was characterized by its
confidence in reason, its optimistic view of the world and of human nature, and its
celebration of freedom of inquiry, it had a decidedly hostile attitude toward the supernatural,
the notion of revelation, and extrinsic authority of every kind.
Increased knowledge of the physical universe also brought its difficulties to Christianity.
Now that the chronology of creation which arose out of accepted interpretations of the first
chapters of Genesis had been disproved, people wondered if it was possible to retain any
confidence in the Biblical accounts of the origin of the universe. Did evolution leave any
place for the creative activity of God? Many questioned whether, even if there was a God
who created and sustained the vast universe as Christians declared, could this God be
concerned with the inhabitants of one of the least planets of the solar system. Furthermore, to
many it seemed preposterous that this Being should have become incarnated as an apparently
insignificant creature. Consequently for many, a central conviction of the Christian faith was
shattered (Latourette 16).
Since Christianity and the Church were closely intertwined within the social structure, when
the latter was altered so profoundly the former were also shaken. Some new programs for the
reorganization of society made little room for Christianity and even regarded the Church as
an enemy. The exaltation of the nation tended to place loyalty to the state above loyalty to
God and to make the Church a tool of the state. As a result, many political leaders of the
century were anti-clerical and thought they saw in the Church a major barrier to human
advancement. The antagonism was directed more against the Catholic Church than against
Protestant bodies. It led to the confiscation of much of the property of the Catholic Church
and, notably in France, to disestablishment (ibid. 17). The question of Church property also
touched the papacy and in 1813 Napoleon forced Pius VII to renounce control of the papal
states (ibid. 14).
During this whole period the spirit of Jansenism pervaded society as an insidious influence.
It preached teachings which held that human nature was depraved because of original sin;
that sin was irresistible and grace only achieved through mortification of the senses. In
essence, what is lofty is correct but what is stricter is better. Jansenism was used by
unscrupulous fanatics, both religious and political, to control the people who were less
knowledgeable and who were hungry for anything “religious.” Although Jansenism did not
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have many organized adherents, its influence extended widely in piety and asceticism (ibid.
14-16).
In the schools, Gallicanism insisted that the French King and his government possessed the
right and privilege to fill ecclesiastical positions, to tax Church property, and to be the final
judge in ecclesiastical courts. The Pope could not interfere, even in spiritual matters. Trust
in salvation through Christ gave way to trust in salvation through reason. Belief in society
superseded belief in divinity, or rather equated them; for to serve the nation and the people
was to serve God (ibid. 16-18).
On the positive side, the individualism of the nineteenth century found partial expression in
the courageous initiative of missionaries who dared to bring their faith to areas previously
untouched by Christianity. The spirit of adventure which impelled Europeans to delve into
the mysteries of the earth and the heavens also drove them to carry the Christian message
beyond their borders (Latourette 18). Consequently, while the nineteenth century presented
problems for Christianity, its spirit aided the spread of Christianity to other countries and
peoples.
However, while Christianity was being spread abroad, in Italy the Catholic Church was being
confronted with a different problem -- that of the temporal power of the papacy. Joseph
Mazzini (1805-1872) headed a political party in Italy that aimed at educating the public to
embrace a unified Italy. The capital of this new Italy was to be Rome, but Rome rid of the
papal yoke, and in turn ridding the entire world of the yoke of Christianity. When Gregory
XVI died in 1846, his successor, Pius IX (1846-1878) found himself in the midst of this
turmoil (Raemers 432).
This situation escalated and violence against the papacy mounted. On November 24, 1848,
Pius IX fled in disguise to Gaeta in Naples. The dispossession of the Sovereign Pontiff
immediately aroused the interest of the entire Catholic world, and created what became
known as the “Roman Question.” In the summer of 1849, Pius IX re-entered the city after
other countries in Europe had come to the aid of the papacy through the assistance of their
armies. This was short-lived, however, for France had to withdraw its defending troops from
Rome as it became engaged in the Franco-Prussian War. On September 20, 1870, a breach
was made in the Roman walls and Rome was occupied by the King achieving Italian unity
(ibid. 434-435).
The year 1870, which witnessed the end of the temporal sovereignty of the Pope, also marked
another memorable event. McBrien tells us that for every authentic attempt to deal
constructively with the new intellectual currents there seemed to be as many, if not more,
forces moving in the opposite direction (642-643). A rigid religious traditionalism developed
in France distrustful of all rational reflection in theology and excessively dependent upon
papal direction. The papacy, under Gregory XVI and Pius IX, set its face against these winds
of liberalism, and nowhere more defiantly than in the latter’s Syllabus of Errors (1864),
where he proclaimed that “the pope cannot and should not be reconciled and come to terms
with progress, liberalism, modern civilization.” This trend of defensive thought and action
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reached its culmination at the first Vatican Council when Pius IX secured the dogmatic
definition of papal primacy and papal infallibility.
In France after the fall of Louis Napoleon in 1870, and the establishment of the Third
Republic, the Church enjoyed a period of peace which lasted for five years. Up to 1875, the
new government, which assumed the name of National Assembly, was regarded as only
provisional in character. Yet a few years later it gave France the definite form of government
which it has today. At the beginning, the majority of the members of the National Assembly
were Catholics. The Assembly openly favored Catholic interests and was sympathetic
towards Pope Pius IX. However, subsequent to its definitive establishment in 1875, the Third
Republic inaugurated a violent persecution against the Catholic Church. The causes of this
persecution were both political and religious. After the failure to restore the Count of
Chambord (Henry V) to the throne of France, the Republicans came into power. The latter
erroneously supposed that genuine democratic principles were necessarily anti-Catholic and
began to oppose monarchists, clericals, and Catholics alike as revolutionaries (Raemers 465).
The principal grievance against the Catholics was that they continued to remain monarchists.
It was true that, mindful of the violent and unjust attacks upon their Church by the
Revolution, the Catholic population of France frowned upon the Republican administration.
Leo XIII, in 1884, issued the encyclical Nobilissima Gallorum Gens, recommending that
French bishops make every attempt to remove any ill-feeling towards the Republic. This
brought about a short interval of peace which was soon followed by the stipulation that all
religious associations had to obtain special authorization to operate in France. Moreover,
even after a congregation had received authorization to remain in France, it was regarded
with suspicion and subjected to close surveillance (ibid. 467).
Only a relatively small number of these authorizations were granted, and, in 1902, all
petitions of teaching and preaching congregations were rejected. By 1903 -- 13,904 Catholic
schools had closed in France; 3,040 preachers had been expelled; and 15,964 teaching
religious had been banned. Shortly afterwards eighty-one congregations of women were
forced to disband and their members condemned to exile. The suppression of religious
congregations in France was followed in 1905 by the Concordat and the separation of Church
and State. Immediately all ecclesiastical buildings were placed at the disposal of the civil
communities, and the goods of diocesan sees, presbyteries, seminaries, and episcopal palaces
were confiscated (ibid. 467-468).
This complex historical moment paints the picture of a world in a multi-faceted revolution
and of a Church which had armored itself against any attack. In the midst of this world, the
Congregation of Holy Cross was brought to birth by Basil Moreau. What style of leadership
did he manifest in this endeavor? To answer this question, it is necessary to discuss
leadership theory in brief.
Leadership Theory
Stogdill describes effective leadership as an interaction between the members of a group that
initiates and maintains improved expectations and competence of the group to solve problems
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and attain goals (Bass 584). Harold Reed views leadership as the act of one person
influencing another person or a group (11). Robert Greenleaf defines a leader as one who is
able to function at two levels of consciousness (26). The leader functions in the real world -as one who is concerned, responsible, effective, value-oriented and as one who is also
detached from the world and somewhat above it all. The leader sees today’s events and sees
oneself deeply involved in those events but in the perspective of a long sweep of history and
projected into the indefinite future. With this perspective, able leaders are usually sharply
awake and reasonably disturbed. They are not seekers after solace because they have their
own deep inner serenity and security (ibid. 28).
These various definitions offer background to the different theories of leadership. The “great
man” theory of leadership focuses upon the personality of the leader. This theory claims that
different degrees of talent, energy, and persuasive force separate the leader from the follower
(Benjamin and Hall 17). The leader has certain innate characteristics and qualities and is
predestined by his or her unusual capacity to become a leader by controlling events while
managing situations and molding followers. This theory declares that the leader is sent into
the world and gives leadership to a particular day and time (Reed 86). Similar to the “great
man” is the “organizational man,” leader and follower. This person is loyally devoted to the
institution, to the bureaucracy. Competence and productivity are valued but always within
the “system.” Although a bureaucrat, this one may also be seen as a benevolent paternalist
who listens to followers but usually supports ideas only if they reflect deep loyalty to the
organization (Benjamin and Hall 58).
In contrast to the “great man” is the theory of the situationist. For the situationist, leadership
is molded and determined by the social situation. Stogdill reports that any theory of
leadership must take into account the interaction between the situation and individuals (Bass
29). The social situation has a determining effect upon the leader, and the leader in turn
attempts to shift and turn in such a way as to take advantage of as many of the factors in the
situation as possible to meet established goals and objectives (Reed 96).
The humanistic theories propose that leadership is a relative process; leaders must take into
account the expectations, values and interpersonal skills of those with whom they are
interacting. Leaders must present behaviors and organizational processes perceived by
followers as supportive of their efforts and their sense of personal worth. These theories are
concerned with the development of effective and cohesive organizations. The human being is
by nature a motivated organism; however, the organization is by nature structured and
controlled. It is the function of leadership to modify the organization to provide freedom for
individuals to realize their own motivational potential for fulfillment of their own needs and
at the same time contribute toward the accomplishment of organizational goals (Bass 33).
Today more theorists explain leadership less in terms of the individual or the group. Rather,
it is believed that a synergistic response occurs in which the characteristics of the individual
and demands of the group interact in such a manner as to permit one, or perhaps a few
persons, to rise to leadership status. Groups become structured in terms of positions and roles
during the course of member interaction. A group is organized to the extent that it acquires
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differentiated positions and roles. Therefore, leadership represents one or more of the
differentiated positions within a group (ibid. 38).
For a group to be effective, however, some degree of management must also be present. The
manager is an active manipulator of constraints and of the social setting in which the
organization is embedded. The manager is also a processor of the various demands on the
organization. Through organizational action, the manager seeks to enact or create internal
and external environments more favorable to the organization (Pfeffer 19). A leader may or
may not be a manager; and a manager may or may not be a leader.
Olan Hendrix distinguishes between leadership and management:
1. Leadership is a quality. Management is a science and an art.
2. Leadership provides vision.
Management supplies realistic perspectives.
3. Leadership deals with concepts. Management relates to functions.
4. Leadership exercises faith. Management has to do with fact.
5. Leadership seeks for effectiveness.
Management strives for efficiency.
6. Leadership is an influence for good among potential resources.
Management is the coordination of available resources organized for maximum
accomplishments.
7. Leadership provides direction.
Management is concerned about control.
8. Leadership thrives on finding opportunity.
Management succeeds with accomplishment. (Engstrom 23)
Religion or spirituality adds another dimension to the theory of leadership. Helen Doohan
tells us that religious leadership must be grounded in a personal divine call that results in
deep religious convictions (22). The theological understandings of the leader must be
grounded in tradition but must also be capable of reinterpretation and development. Concrete
situations must be addressed, but from the insightful perspective of faith. Therefore, true
religious leadership is not merely the reflection of human ability or talent, but it is also
recognized as the work of the Holy Spirit (ibid. 23).
The first essential component of Christian leadership is an understanding of the mystery of
Christ and an authentic reinterpretation of his message. A second component is a radical
openness to the working of the Spirit and an appreciation of the gifts of the Spirit within the
community of faith. From this understanding, spiritual leadership becomes the mutual
response and responsibility of the community. It is this leadership which is perceived as an
animating force and a mutual commitment (ibid. 23-24).
Religious leadership also encompasses the concept of creative caring. In the first and second
chapters of Genesis the authors portray the Lord in two very different styles of leadership and
yet in the same act of creative caring. In the first story we see a very organized style of
leadership -- “let there be...there was...God saw that it was good.” The created world flows in
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a distinct order -- heavens above, waters below, creatures, human being. In the second story
the style is almost haphazard. The human being is formed first, as the story progresses the
Creator provides different elements needed for the person.
Both styles of leadership incorporate an essential element, the element of creative caring.
Creative caring is an essential element in religious leadership. This aspect caring relates to
Benjamin and Hall’s fourth level of consciousness (44). The leader views the world as
unfinished, as a world in-process, and as a mystery-to-be-cared-for. From the two stories of
creation it is obvious that creative caring can be manifested in very distinct styles of
leadership; however, the presence of creative caring is essential.
Creative caring is person-centered. It is a way of relating to self, to others, and to the world
that involves development in the same way that friendship can only emerge in time through
mutual trust and qualitative transformation of the relationship. This creative caring as
development implies process and assumes continuity. The relatedness must remain constant
and in process for the necessary changes to occur. Thus the emphasis is more on the process,
than on the product. Milton Mayeroff describes caring as a process of alternating rhythms of
activity and inactivity, of moving back and forth between a narrower and wider framework
(16). This alternation is exemplified in the creation story. The Lord brings into existence and
then steps back, as it were, and delights in creation allowing the world and its creatures time
and space to grow. This movement of intimacy and distance enables growth to occur and is
crucial in religious leadership.
In summary, leaders act as models, cues, and molders of expectations and satisfaction. Their
behavior often is a response to the followers’ competence, level of maturity, interpersonal
behavior, and objectives of the group. Besides needing leadership, a group also requires
some degree of management. The manager focuses on getting the job done and the goals
accomplished. Religious leaders add another dimension to this theory. This leadership is
rooted in a divine call, is enmeshed in the mystery of Christ, and is seen, not merely as
human activity, but also as the work of the Holy Spirit. It is leadership which manifests itself
in creative caring. These elements will now be discussed in light of the leadership style of
Basil Moreau.
The Leadership Style of Father Basil Moreau
The “great-man” theory of leadership was prevalent in the nineteenth century and during the
first two decades of the twentieth century. During this period of time, the leader was the
person who had the skills to organize, to increase efficiency and productivity; the leader’s
style was authoritarian; the organization was hierarchical and bureaucratic (Benjamin and
Hall 16). Basil Moreau emerged as such a leader; the organization that evolved was the
Congregation of Holy Cross.
From the historical discussion above, it is evident that at the time that Basil Moreau founded
the Congregation of Holy Cross, his experience of Church was one of a rational system.
Such a framework is characterized by a limitation of individual decision-making, constraints,
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authority, rules and regulations. Integration occurs by issuing orders through the
management hierarchy (Lawrence and Lorsch 12). According to Max Weber, this rational
system is most prevalent in a bureaucracy where the elements of precision, unambiguity,
discretion, continuity, unity, strict subordination, and reduction of material and personal costs
are raised to the optimum level (Perrow 20-21).
The leadership of Moreau did reflect the bureaucratic model described by Weber. As the
community grew and his vision of a Congregation of priests, brothers, and sisters came into
focus, he began to establish an organization for the group (Appendix A 20). He established
detailed rules and regulations that covered all aspects of life (Appendix A 41). He was most
meticulous about the management of the schools and his regulations concerning classes,
textbooks, school supplies and budgets were quite precise and meticulous (Appendix A 21).
This may have been partially due to the precarious situation of Catholic education in France
that was discussed in a previous section. For whatever reasons they were established, these
rules did emphasize unity, continuity, strict subordination and reduction of material and
personal costs. His role as manager is clearly seen in his organization of these schools. He
organized for maximum goal accomplishment.
Moreau’s authoritarian style is further emphasized in Circular Letter 104 where he clearly
articulated the need for hierarchical power in the government of the Congregation to avoid
disorder and confusion among the members. This style is also evident in some of his
responses and resolution of problems. He used the word “forbid” on many occasions
(Appendix A 13) and in dealing with some issues he showed an inclination to take reactions
personally (Appendix A 50).
While he was an autocratic leader, he was also interested in the growth and development of
the members. He seemed cognizant of the maturity level of the group and yet he did not view
their growth as completed (Appendix A 28). He saw that the members were educated in their
fields of ministry and reminded them that “we need to cultivate our intellects and enrich our
minds with the knowledge proper to our state...” (Letters II 75). He insisted that formal
study did not end with the conclusion of the novitiate or with the completion of college
studies (Letters II 150, 217). At a time when the Church was skeptical about rational
reflection, he encouraged ongoing education and he established a house of studies in Rome
which was to grant degrees in philosophy, theology, and canon law (Letters I 275, 358). He
also stressed the importance of spiritual updating and renewal; many of his letters exhort the
members to fidelity to the annual retreat and to regular spiritual reading and spiritual
direction (Appendix A 1, 46).
Through his circular letters we get a glimpse of Moreau’s interpersonal skills and his level of
trust in the followers. Benjamin and Hall tell us that interpersonal skills are learned through
the good experience of organizational management (69). These skills include the ability to
cope with conflict, to remain calm in high-stress situations, to articulate personal goals, to
identify one’s own feelings accurately, to share emotion quickly and creatively, to state anger
objectively. Moreau honestly shared both the joys and struggles of the Congregation with the
members (Appendix A 43). He did not attempt to protect the members, as a parent might try
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to protect a child, rather a real sense of equality is present in these excerpts. “Our work here
is the work of each and everyone, and we are all, individually and collectively, responsible
for it in the eyes of God and humanity” (Letters I 56).
He discussed his concerns and frustrations, his problems and the difficulties of the Institution
both within the internal environment of the community and the external environment in
which they lived. Almost every letter of the new year included some information about the
Congregation: “It is my duty to help you to understand, year by year, the status of the Society
to which you have consecrated your lives and to point out to you how Divine Providence has
guided our work” (Letters I 75). In these letters, he laid bare the state of his own soul and the
state of the Congregation with his “customary frankness” (Letters I 189). Because of his
honesty, the members had a sense of the ongoing status of their Founder and their
Community (Appendix A 23). Thus the commitment of the members to the Organization
was situated in light of the real situation, not an illusory ideal.
Moreau demonstrated qualities of the servant-leader. The servant-leader is distinguished by
the kinds of questions he raises regarding the institution (Benjamin and Hall 81). Moreau
raised questions about financial responsibility and he viewed this responsibility as a corporate
involvement. He was adamant that monetary obligations incurred by individuals in the
Congregation should be paid and that it was the responsibility of all the members to meet the
Congregational debts (Appendix A 12, 40). He also raised questions about equality in the
Institute and insisted that there should be no distinctions among the priests, brothers, and
sisters (Letters I 43; Appendix A 11).
The servant-leader is interested in the impact of the organization on the quality of life in
society (Benjamin and Hall 81). Moreau was greatly concerned about the education of the
young, especially of the poor who were suffering physically and emotionally as a result of the
social upheaval discussed earlier. “At this moment, when the whole of France has been
shocked by the terrible disclosure of the government...everyone of us feels the need of
providing genuinely religious education for the masses” (Letters I 199). He also included
among the specific aims of Holy Cross to form teaching brothers, especially for the country
places; and to train brothers and sisters to teach the poorer classes (Letters I 338). His
concern for education urged him to take over a foundation for the education of poor and
abandoned children in Rome (Letters I 207).
The servant-leader seeks to give life to the global world (Benjamin and Hall 81). Moreau’s
vision extended far beyond the boundary of France and even of Europe. His zeal for the
spread of the gospel was reflected in the rapid expansion of the Congregation to other
countries: Asia, Africa, and America (Appendix A 47). Among the goals of his vision was to
have each mission established as a unified effort of the priests, brothers and sisters, so the
family of Holy Cross could be present in each foundation of the Congregation (Appendix A
11). Therefore, these missions were usually begun by a group which comprised a priest,
several brothers and sisters.
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Leadership calls for the utilization of various skills. Moreau demonstrated “the intellective
aspect” of leadership in his skills of imagination and in his creative use of synergy and
intuition. Through these processes he was able to join together apparently disparate or
different elements (Benjamin and Hall 21). His initial vision was to have the three groups
under one administration and to have the sisters work in the houses of the Congregation.
When Rome questioned this, Moreau did not see it as a setback but as an opportunity to
broaden his own vision. “This should not arouse misgivings. On the contrary ...instead of
being simple lay sisters, destined, according to the wishes of our former bishop, solely for the
service of our houses, you will henceforth form a society apart, like the brothers and priests,
devoted to the education of youth” (Letters I 359). Because of this, he developed separate
rules and regulations for the men and women. In addition, the leadership of the women was
to come from within their own Community (Appendix A 44).
Another skill of leadership is knowledge integration. Benjamin and Hall tell us that
knowledge integration implies that the leader has technical competence in his cognitive and
imaginal skills, so that the leader can personally manage and make sense of crisis situations
(77). Throughout his letters, we find Moreau faced with one crisis after another (Appendix A
51). There was often an absence of financial resources, there were lawsuits against the
Congregation, there were epidemics that caused numerous deaths among the members, there
was the ongoing precarious political situation in France and Italy. In each crisis, Moreau
manifested a broader perspective and he also demonstrated the ability to bounce back from
these situations. He did not allow these crises to prevent him from pursuing his own vision
and insights (Appendix A 39).
We have seen that Moreau’s leadership was autocratic, that it included the skills of
management and that it also contained elements of servant leadership and skills of leadership,
in general. A key question remains to be addressed: How did the leadership style of Basil
Moreau exemplify religious or spiritual values?
His writings reflect his belief that he was called by God, that the work of Holy Cross was
truly the work of God and not merely a human endeavor (Appendix A 17). Concrete
situations were addressed realistically, but included the insightful perspective of faith. In the
crisis situations mentioned above, his response was also of a person rooted in the firm belief
in God and in the Lord’s providential care of the Congregation. Belief in Divine Providence
was greatly challenged in his time as a result of societal advancements; Providence is one of
the most frequently recurring religious words in his circular letters (Appendix A 52).
Although Jansenism pervaded the religious thinking of his time, his preaching and teaching
went beyond this religious thought. Wulstan Mork writing on Moreau’s spirituality explains
that in Moreau all was synthesis (176). Moreau blended the natural with the supernatural so
the result is a unity, a whole. He taught that grace may build on nature, but the former is not
a top layer resting on a bottom layer. Grace uses nature, as it fulfills and completes nature.
The supernatural works with the natural, vitalizes it, and makes it whole. With Moreau the
Christian life is always a synthesis of the divine and human, but the divine always takes over
the human. “Here, notwithstanding differences of temperament and talent, the inequality of
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means, and the difference of vocation and obedience, the one aim of the glory of God and the
salvation of souls inspires almost all the members and gives rise to a oneness of effort which
tends toward that more perfect union of hearts which is the foundation of the unity and
strength of Holy Cross” (Letters I 41).
Moreau had a keen understanding of the mystery of Christ and of incarnational theology. At a
time when Catholics were doubting the Incarnation, his spirituality was rooted in it and he
attempted to make it relevant for the world in which he lived. Christ must be the vitality and
power of the religious of Holy Cross (ibid. 85). It is Christ who prays, Christ who teaches, Christ
who labors, Christ who thinks and wills. Holy Cross religious life is simply cooperating with the
Head who lives by means of the parts. “Your whole life should have only one purpose, that is,
assimilating more and more the thoughts, judgments, desires, words and actions of Jesus Christ”
(Sermons 144-145).
From the historical discussion above, it is evident that the concept of family was battered by the
societal revolution of his day. However, the charism he visioned for the Congregation was the
founding of three societies which would form the unity of a single family, but not a human
family. Mork discusses Moreau’s thinking on the idea of a family as only a means to an end, the
unity of the Trinity (81). Moreau saw grace and nature intertwined. The relationship that the
members have had and still have with their own families is brought to the family of Holy Cross.
However, the life of God that is in Christ elevates, transforms, and energizes them, so they
become a relationship within the family of the new Adam. Moreau saw Holy Cross not as a
human family but as the unity of the Trinity; “...it follows that, just as in the Adorable Trinity, of
which the house of Notre-Dame de Sainte-Croix is still another image, there is no difference of
interests and no opposition of aims or wills, so among the Priests, Brothers, and Sisters there
should be such conformity of sentiments, interests and wills as to make all of us one in somewhat
the same manner as the Father, Son, and Holy Spirit are one” (Letters I 43).
His own radical openness to the Spirit is very evident in his leadership. His letters portray a
person of deep personal prayer and discernment (Appendix A 34). He would often delay
making a decision until he had presented it in writing to the members, asked their prayers,
and discussed it with his council. As stated earlier, his circular letters abound with references
to the necessity of trust and confidence in God’s Providence. Again he breaks through the
horizon of his day because the age of reason and the scientific method promulgated that
everything should be proved or disproved rationally. While his use of logic is evident in his
writings, his ultimate trust in God’s providential care is always the overarching paradigm of
his life (Appendix A 7, 52).
He did not perceive himself as someone apart or above the membership. He allowed the
community to be a support to him in his ministry of leadership: “I have you ever present in
mind and heart. Thus, it is from this intimate union with you that I draw the courage I need
in the midst of all my labors and trials... Your devotedness to our common undertaking and
your friendship for me give me strength” (Letters I 103). Later in his letters, this same theme
is repeated: “Aid me yourselves, as far as you can. Continue to strengthen me, to console me
by your devotedness...” (Letters II 231).
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He was able to adapt to changing needs. Early in the Congregation’s history, all the property
and temporal interests of the men and women were put under a common name (Letters I 90).
As circumstances changed and he saw the Congregation evolving into distinct Communities,
he negotiated the separation of the interests of the two groups (Letters II 34). He also
mandated that the temporal government of the sisters was to remain entirely separate from
that of the brothers and priests (Letters II 41). As Moreau witnessed the growth of the
Community, he began to view leadership as a mutual response and responsibility. He
decentralized the government structure: “Up to the present, you have been so accustomed to
address yourselves to me for almost everything, that it is now imperative for us to respect the
rights of the different authorities. In other words, in each Province you will have recourse to
the Provincial, who in turn, will correspond with the Superior General” (Letters II 86). While
maintaining the generalate in France, he established provinces in America and elsewhere, so
the local government of the Congregation would be in the immediate area and not across an
ocean (Appendix A 20).
His creative caring for Holy Cross is best illustrated in two examples. He had sent one of his
most trusted members to establish the mission in Notre Dame, Indiana. His fondness for this
priest, Edward Sorin, is exemplified in many of his letters (Appendix A 45). After several
years and numerous difficulties, this mission was finally getting established. Soon after, in
the summer of 1852, the general council requested that Sorin be sent to help establish a
mission in Bengal. Moreau sent a letter to Sorin stating that he was being transferred to
Bengal, but Sorin refused to leave Indiana because of the harm he felt his departure would
bring to Notre Dame. This must have been quite a blow to Moreau and the general
administration. No one in such a position (at this time, Sorin was provincial of Indiana) had
refused an obedience prior to this. Circular letter 65, referring to this incident, is one of the
rare times that Moreau’s language is vague and impersonal in discussing a problem. Rather
than publicly humiliate Sorin and cause further grief and dissension, Moreau called the
Congregation as a whole to cultivate a spirit of mutual trust and cooperation.
It seems safe to assume that Moreau was more interested in maintaining his relationship to
Sorin and Sorin’s relationship to the Community than in forcing him to choose between
obeying or remaining in the Congregation. Moreau’s level of consciousness as a leader was
able to shift from duty/obligation and loyalty/respect to a consciousness that recognizes selfdirection and trust in another (Benjamin and Hall 91). At that moment Moreau had the
wisdom that comes from creative caring to view the broader, rather than the narrower
framework, to be more concerned with the person and the process than with the product.
The second example of Moreau’s creative caring for Holy Cross was, without doubt, the most
difficult for him. He had experienced the birth of the Congregation, had participated in its
joys and sorrows, had watched it grow and develop into a world-wide community of men and
women -- and now had to relinquish it. In 1866, he resigned his position as Superior General
amidst doubts about his management skills and amidst questions about his leadership
abilities. While he still longed to be involved in the Congregation, he was also functioning as
a leader at the second level of consciousness which sees the events of the present in a long
sweep of history and projected into the indefinite future. He was rooted in the present but
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always with an eye on the future. His serenity and consolation in these last years of his life
came from his firm belief that the foundation of Holy Cross was truly the work of God. He
had been a force in the creation of this work, now he needed to step back and allow it the time
and space to grow under the care of others.
Out of his lived experience of the Church on the defensive and a society in upheaval, Father
Moreau’s leadership style evolved -- a leadership that was rooted in his experience and yet
went beyond it. From this discussion, it is evident that Moreau was both a leader and a
manager; he brought the special charism of leadership and also demonstrated the science and
art of management. He provided vision and supplied realistic perspectives. He exercised
faith and confronted the facts. He sought effectiveness as well as efficiency. He provided
direction and was also concerned with control. He used his influence to further task
performance and the personal welfare of his followers.
As the religious leader, par excellence, when the time arrived, he was able to let go of the
Congregation and yet he did not leave the Community leaderless. He showed a responsibility
for and a belief in the future by preparing leaders all along the way. He was confident that
when his time came to place the Congregation in other hands, it would continue: “I have the
firm hope that God will, in His own quiet and strong way, finish what He deigned to
begin...and I hope that my resignation or my death, far from stopping His work, will only
bring His action into clearer relief...” (Letters I 372).
The final departure was extremely painful for Moreau and, yet, the sentiments of his last
circular letter are words of comfort to the Community: “Count always on my devotedness to
the Congregation...” (Letters II 378). Moreau was able to say this because he looked at Holy
Cross and his vision was filled with a special light for he “saw that it was good.”
Some Reflections
Today we know much about the rapid decline in the number of members in Religious Life
and the reality of some Orders ceasing to exist. We are faced with the staggering statistics
that:
Between 1979 and 1989, the number of sisters declined by 48,576; the number of
religious priests by 4,581; and the number of religious brothers by 4,559 (Catholic
Almanac; Schneiders 158).
In 1965, there were 1 million religious sisters world-wide whereas in 1980 there were
half that number (Wagner 26-28).
Research scholars have observed that any given form of Religious Life has a life cycle
of approximately 200-300 years. Towards the end of that period, rapid disintegration
takes place, followed by the emergence of new forms (Hostie, 1972; Fitz and Cada,
1975; Arbuckle, 1987; O’Muchu, 1991).
85
While taking seriously these facts, there are also instances of growth in some “conservative”
religious groups and congregations in Europe (Walsh, 285). Also an additional side to the
above statistics are the vocations to Religious Life in Africa, India, and some South American
countries (Schneiders 160; Shorter 167). However, while third world countries are
sometimes held up as examples of high rates of vocations to the Priesthood and Religious
Life, another aspect to the story not usually narrated is the high rate of resignations which
occur in these countries (Murphy 2).
The above research gives some sense of the statistics in Religious Life. Paradoxically, the
same time-frame seems to indicate a flourishing interest in religion. In the 1970's numerous
tightly knit religious groups formed around autocratic, self-styled gurus who demanded
intense loyalty and devotion. In the 1980's this style began to change, with large numbers
around the world embracing a more open, yet elusive, movement known under the umbrella
term of the New Age (Murphy 2).
The New Age ideology embraces, among other concepts, Eastern religions, higher
consciousness, crystal healing, reincarnation, altered states of consciousness, meditation
techniques. It is a mixture of spiritual, social, and political forces that encompasses
sociology, religion, physical science, medicine, psychology, and history. Millions have been
influenced by the view of reality presented by the New Age. Figures from North America
alone indicate that 34 million people are concerned about “inner growth” and 10 million are
engaged in some aspect of Eastern mysticism (Chandler, 20-21).
Thus, while there is a decrease in the number entering and remaining in Religious Life in
some areas and while mainstream Christian Churches report declining attendance, religion in
a full range of diverse forms, Eastern and Western, is widespread. Christianity has seen a rise
of fundamentalism and of contemplative-mystical approaches. Non-Western disciplines such
as yoga, Zen, and transcendental meditation flourish. There are also signs of rejuvenation in
the Catholic Church through the emergence of non-ordained lay leaders-ministers and the
formation of basic Christian communities (Murphy 3; Mananzan 389; Murray 80).
The challenges facing our day and time seem little different from the monumental political,
economic, and religious factors facing Moreau in his day. Some authors warn us that if
radical changes in present attitudes and values, with consequent implications for community
and ministry, are not fully accepted and acted upon quickly, then dire consequences can be
expected. Deeply spiritual and creative religious who are searching for ways to become more
relevant in today’s society, and who desire the support of like-minded, idealistic people, will
either succumb to the inertia and passivity within their own congregations, or decide they can
more effectively live and work for God outside Religious Life as they now experience it
(Turner 207). Moreau rose to the challenges of his day by founding a Congregation of
women and men to respond to the needs of his time.
This is a critical moment in the Church, in Religious Life, and in the Family of Holy Cross.
Complex situations demand new understandings of apostolic religious life and of the
leadership necessary for this form of life. As Holy Cross, what is our response to these signs
of our times? What does Moreau’s leadership style teach us for today? How can we rise to
86
the challenges facing us? What types of leaders are needed now in Holy Cross to journey
with us into the twenty-first century; to continue to insure that Holy Cross is relevant for the
present and the future? We have been entrusted with a sacred legacy. Will we have the
wisdom, courage, and prophetic strength to see the light, know that it is good, and creatively
care for this Congregation for future generations of Holy Cross?
87
WORKS CITED
Arbuckle, Gerald. Strategies for Growth in Religious Life. Sydney,
Australia: St. Paul Press, 1987.
Bass, Bernard (ed.). Stogdill’s Handbook of Leadership. New York:
Free Press, 1981.
Catholic Almanac. Huntington, Indiana: Our Sunday Visitor, 1979.
Catta, Canon and Etienne, Tony. Basil Anthony Mary Moreau Vols
I and II. Milwaukee: Bruce, 1955.
Chandler, R. Understanding the New Age. Dallas: Word Press, 1989.
Doohan, Helen. Leadership in Paul. Wilmington, Del.: Michael
Glazier, Inc. 1984.
Engstrom, Ted. The Making of a Christian Leader. Grand Rapids,
Michigan: Zondervan, 1976.
Fitz, R.L. & Cada, L.J. “The Recovery of Religious Life,” Review for
Religious, 1975, 34(5), p. 706.
Greenleaf, Robert. Servant Leadership. New York: Paulist Press,
1977.
Hall, Brian and Thompson, Helen. Leadership through Values. New
York: Paulist Press, 1980.
Heston, Edward. The New Catholic Encyclopedia Vol. 16. New
York: McGraw, 1967.
Hostie, R. The Life and Death of Religious Orders: A PsychoSociological Approach. Washington, DC: Cara, 1983.
Latourette, Kenneth. A History of the Expansion of Christianity Vol.
IV: The Great Century in Europe and the United States of America. New York: Harper and
Brothers, 1941.
Lawrence, Paul and Lorsch, Jay. Organization and Environment.
Boston: Harvard University, 1967.
Mayeroff, Milton. On Caring. New York: Harper and Row, 1971.
McBrien, Richard P. Catholicism. Minneapolis, Minn.: Winston
Press, 1981.
Moreau, Basil. Circular Letters Vols. I and II. Edward Heston (ed.).
Notre Dame, Indiana: Ave Maria Press, 1943.
Moreau, Basil. Sermons. Montreal: Congrégation de Sainte-Croix,
1923.
Mork, Wulstan. Moreau Spirituality. Notre Dame, Indiana: Ave
Maria Press, 1973.
Mananzan, M. “The Philippines,” in A. Hastings (ed.), Modern
Catholicism. London: SPCK, 1991.
Murphy, Desmond. The Death and Rebirth of Religious Life.
Connecticut: Morehouse Publishing, 1995.
Murray, R. “Revelation,” in A. Hastings (ed.), Modern Catholicism.
London: SPCK, 1991.
O’Murchu, D. Religious Life: A Prophetic Vision. Indiana: Ave
Maria Press, 1991.
Perrow, Charles. Complex Organizations. New York: Random
House, 1986.
Pfeffer, J. “Management as Symbolic Action: The Creation and
88
Maintenance of Organizational Paradigms,” in L. Cummings and B. Strow (eds.), Research
in Organizational Behavior Vol. III.
Poulet, Dom Charles. A History of the Catholic Church Vol. II: The
Modern Period -- Contemporary Church History. St. Louis, Mo.: Herder Book Co., 1937.
Raemers, Sidney. A History of the Catholic Church. St. Louis, Mo.:
Herder Book Co., 1948.
Reed, Harold. The Dynamics of Leadership. Danville, Ill.: Interstate
Publishers, 1982.
Schneiders, Sandra. “Religious Life.” in A. Hastings (ed.), Modern
Catholicism. London: SPCK, 1991.
Solomon, Ben and Bowers, Ethel. You Can Be A Leader. Claremont,
California: Leadership Press, 1981.
Turner, N. Which Seeds Will Grow? Melbourne, Australia: Collins Dove Press, 1988.
Wagner, S. Into the Vineyard. Melbourne, Australia: Collins Dove
Press, 1991.
89
APPENDIX A
References from Circular Letters of Rev. Basil Moreau
(page numbers, except where indicated)
1. Annual Retreat
Vol I - 5, 10, 18, 34, 72, 82, 85
Vol II - 19, 74, 92, 212
2. Association of St. Joseph
Vol I - 12, 175
Vol II - 20, 48, 130, 254, 320, 358
3. Budgets
Vol II - 175, 216, 224, 234, 262, 263
4. Bureaucracy Vol I - 38, 72, 77
5. Calumny
Vol I - 145, 146, 150, 166
6. Collective Responsibility
Vol I - 56
7. Confidence in God Vol I - 11, 20, 28, 88, 92, 139
Vol II - 250, 273, 274, 347, 349, 372
8. Decisions at local level
Vol I - 9
9. Education of youth Vol I - 33
10. Education of adults Vol I - 56
11. Family of Holy Cross
Vol I - 168, 170, 231-233, 308;
Vol II - 38, 39, 152, 153, 293, 337
12. Financial status of Congregation
Vol I - 272, 352, 354; Vol II - 187, 189, 221, 226, 229, 230, 233, 240, 252, 320, 324, 338,
360, 376
13. Forbid
Vol I - 26, 57, 77, 85, 86, 93, 102, 164, 193, 331;
Vol II - 77, 121
14. Formation Vol II - Circular Letter 96; p. 371
15. Full teaching rights
Vol I - 160, 174, 185-186, 192, 203, 207
16. Government Structure
Vol I - 19, 21, 38, 49, 112, 113, 231
17. Holy Cross is God’s Work
Circular Letters 1, 14, 179
Vol I - 19, 122, 131, 192, 306; Vol II - 265, 274, 311, 349
18. Jansenism Vol I - 152
19. Judge for yourselves Vol I - 216
20. Management of Congregation
Vol I - 112, 212, 275, 327, 328, 386 ff, 396
Vol II - 36, 45, 57, 86, 87 (hierarchical power)
21. Management of Schools
Vol I - 9, 24, 57, 109, 218 ff, 260, 263, 278, 315, 328
Vol II - 93, 107, 254, 255, 278
22. Mission
Vol I - 147, 207, 338 (of H.C.)
90
23. Moreau’s honesty and frankness
Vol I - 106, 114, 189, 243
Vol II - 226, 298, 307, 363
24. Moreau’s humanity and closeness to others Vol I - 89, 147, 148, 181
Vol II - 32
25. Moreau’s personal interest in members
Vol I - 4, 45, 48, 53, 73, 76, 103, 111, 117, 267
26. Moreau’s vision for Holy Cross
Circular letters 8, 14, 47, 75
27. Necessary qualities
Vol I - 11
28. Necessity of personal education and study
Vol I - 5, 61, 275, 278, 293, 295; Vol II - 75, 149, 217, 335
29. Needs of society
Vol I - 20
30. No distinction in three Societies
Vol I - 43, 90, 93, 103, 124
31. Obedience
Vol I - 92; Vol II - 159, 332
32. Pius IX
Vol I - 144, 153; Vol II - 135, 136, 140, 151, 303
33. Poverty
Vol I - 150, 272; Vol II - 57, 127, 194, 203, 204, 205, 209
34. Prayer
Vol I - 125, 139, 171, 173, 181
Vol II - 89, 123, 231, 245, 251, 258
35. Priest over Brothers
Vol I - 133
36. Problems with government
Vol I - 138, 144, 158, 194, 199, 202, 269, 351
37. Ratification of Priests’ & Brothers’ rules
Vol II - 10
38. Reorganization of group in France Vol II - 109
39. Response to crises Vol I - 106, 107, 326; Vol II - 250, 307, 348
40. Responsibility of all to meet debts
Vol II - 57, 157, 190-191, 216, 221, 229, 234, 294, 315
41. Rules and regulations
Vol I - 81-83, 92-94, 108-110, 239-240, 251-260, 277-279, 366-367; Vol II - 130-131, 145147, 183-184, 234, 275-276, 291-292, 302-303, 316-318
42. Sensitivity to relations between Priest and Brothers
Vol I - 40, 44, 191
43. Shared concerns with community
Vol II - 68, 97, 98, 100, 136, 185, 191, 198, 216, 218, 226, 229, 233, 280-283, 307, 320, 363
44. Sisters: Rules
Vol II - 430, 451-452
Status of Vol II - 358, 369
45. Sorin
Vol I - 61, 62, 107, 296, 308, 332; Vol II - 36
46. Spiritual reading and direction
Vol I - 4, 104, 112; Vol II - 61, 72, 203, 251, 371
91
47. Spread of Congregation
Vol I - 22, 24, 28, 29, 37, 55, 57, 59-60, 70, 73, 89, 115, 153, 155, 183, 214-215, 268, 287,
292
Vol II - 21, 25, 84, 275, 322
48. Studies
Vol I - 275, 278, 293, 295
49. Textbooks Vol I - 93, 255
50. Took responses personally Vol I - 55, 89, 295, 350; Vol II - 172
51. Trials
Vol I - 48, 55, 113, 131, 306, 307
Vol II - 98, 100, 228, 250, 265, 347
52. Trust in Divine Providence
Vol I - 11, 20, 28, 33, 76, 88, 92, 131, 137, 139, 145, 149, 151, 156, 162, 192, 273; Vol II 17, 26, 29, 32, 47, 49, 65, 86, 127, 135, 187, 251, 273, 349, 372
53. Zeal
Vol I - 70, 90, 105, 296
Vol II - 90, 166
Important Circular Letters (letter numbers)
1, 9, 14, 47, 65, 77, 79, 82 (Approval of Priests and Brothers),
86 (Approbation of Priests and Brothers), 118, 120, 131, 164,
188 (Moreau’s resignation)
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APPENDIX B
Important Dates in the Life of Basil Moreau
1799: Moreau born at Laigné-en-Belin on February 11
1814-1817: Student at College of Chateau-Gontier
1817-1821: Seminary training and ordination at LeMans
1821-1823: Seminary of St. Sulpice, Paris; then Solitude of Issy near Paris
1823-1826: Teacher at Seminary of Tessé in LeMans
1825: Death of Moreau’s mother
1830: Death of Moreau’s father
1833: Ecclesiastical superior of Good Shepherd Monastery
1835: Leader of Brothers of St. Joseph founded by Jacques Dujarié in 1820
1835: Foundation of Auxiliary Priests
1837: Fundamental Act uniting Brothers and Priests
1840: Foundation of Marianites of Holy Cross
1841: Statement of his vision for Holy Cross in Circular Letter 14
1841: First missionaries to Algeria
1841: First missionaries to United States
1845: Preaching in 83 missions; Brothers staff 60 schools
1847: First missionaries to Canada
1850: Foundation in Rome
1852: Foundation in Bengal
1857: Foundation in Poland
1857: Approbation of Constitutions of the Priests and Brothers
1866: Resignation as Superior General
1867: Initial approbation of the Constitutions of the Marianites.
1869: Motherhouse in LeMans sold
1869: Separation of Indiana Sisters
1870: War between France and Prussia
1871: Apparition at Pontmain in France
1872: Moreau’s Golden Jubilee
1873: Death of Moreau at age 73
1883: Separation of Canadian Sisters
1885: Final approval of Marianites’ Constitutions
93
APPENDIX C
Chronology of Related Events
1792-1795 -- Christianity abolished by law in France.
1797 -- New deportations of priests; church services held secretly; religious orders of women almost
non-existent; religion taught secretly or in the home.
1799 -- Basil Moreau is born.
1802 -- Agreement is reached between Church and State and the Concordat
permitted re-opening of the churches.
is signed which
1817 -- Moreau is at seminary.
1821 -- Moreau is ordained.
1805-1872 -- Joseph Mazzini is head of a political party in Italy that
promoted Rome as capital of Italy rid of papal yoke.
1833 -- Moreau becomes ecclesiastical superior of the Good Shepherd Monastery, an
institution caring for delinquent girls.
1835 -- Moreau takes leadership of the Brothers of St. Joseph.
1835 -- Moreau establishes a Society of Priests.
1837 -- Fundamental Act uniting the Brothers and Priests.
1841 -- Moreau established a Society of Sisters, the Marianites of Holy Cross.
1841 -- Moreau sends first missionaries to Algeria and United States.
1846 -- Pope Gregory XVI dies.
1846-1878 -- Pope Pius IX flees Rome in November, 1848 and struggles
with Joseph Mazzini over papal states in Rome.
1857 -- Approbation of Priests’ & Brothers’ Constitutions (a mere 20 years after foundation).
1864 -- Syllabus of Errors -- Pius IX postures the Church against progress, liberalism, and modern
civilization. This posture concludes with Vatican Council I and declaration of papal
infallibility.
1866 -- Moreau resigns as Superior General.
1867 -- Approbation of the Constitutions of the Marianites of Holy Cross.
1869 -- Motherhouse in LeMans is sold.
1869 -- Sisters in Indiana separate from France.
1870 -- Rigid traditionalism develops in France which is distrustful of rational reflection in theology
and is excessively dependent on Rome.
1870 -- War begins between France and Prussia.
1871 -- Mary appears at Pontmain, France.
1871 -- Moreau’s Golden Jubilee.
1873 -- Moreau dies at age 73.
94
1875 -- Third Republic inaugurated violent persecution against Catholic Church in France.
Government supposed that genuine democratic principles were anti-Catholic and began to
oppose monarchists, clericals, and Catholics.
1883 -- Sisters in Canada separate from France.
1903 -- 13,904 Catholic schools closed in France; 3,040 preachers expelled; 15,964 teachers are
banned from schools; 81 congregations of women religious forced to disband.
1905 -- Concordat is signed separating church and state. All ecclesiastical buildings are placed at the
disposal of the civil government; goods of dioceses, seminaries, churches are confiscated.
95
HOLY CROSS: A PATH OF EVANGELICAL
WITNESS
AND EXPERIENCE
By Gérard Dionne, C.S.C.
Holy Cross was built and came to life from pre-existent elements which do not appear
oriented to realizing an inspiration and a gift of the Spirit which was to acquire unexpected
dimensions even for those who created these elements independently.113 But very early, these
elements will take a new meaning in Basil Anthony Moreau’s mind, and will come to life
through an innovative integration114 which opens within the Church a new path of evangelical
witness and experience. Father Moreau himself, guided by his spiritual director, welcomed
the events of his life, joys and trials, as the Lord’s call, directing him in ways he could not
have imagined or seen in advance.115
AT THE ROOT OF HOLY CROSS: Two men, One intuition
There are periods in history during which the Spirit breathes in a special way on people,
leading them to discover and implement little by little a new intuition for the good of the
Church and society. The end of the eighteenth and the beginning of the nineteenth centuries
were turning points in European history and especially in France. The congregation of Holy
Cross comes to life among the fruits which grew during that time of upheaval and renewal.
113
Jacques-François Dujarié in the foundation of the Brothers of Saint Joseph, in 1820, and Basil Moreau in
the foundation of the Auxiliary Priests, in 1835, although the idea itself might have been circulating for some
time as the Catta brothers suggest in their biography of the founder of Holy Cross: cf. Catta-Heston, Basil
Anthony Mary Moreau, Vol. I, pp. 39-40.
114
The association within a single community, of brothers and priests for whom religious life is the integrating
force and basis of equality among the members in the diversity of talents, apostolates and ministries; a
perspective which the founder of the Brothers of Saint Joseph, Jacques-François Dujarié had discarded in 1825,
probably because the model was the congregation of the Sacred Heart of Picpus which included priests,
(“coadjutors”) brothers and sisters, and which was flourishing at that time. Before coming to Ruillé with their
proposal for an integration with the brothers, Frs. Mégret and Richard had lived for a little while at Tours in that
congregation of the Sacred Heart following the bishop’s suggestion. Jacques Dujarié did want some priests to be
associated in the government of his two congregations but there was no question that these few clerics (5 or 6)
would be members of the congregation of the brothers; they would have formed a society of their own (cf.
Vanier, Recueil documentaire, le chanoine Dujarié: text of Dujarié-Deshayes’ agreement, p. 274).
115
“If I could have foreseen the development of the Congregation of Holy Cross from the outset, I could then
have regulated and coordinated everything in advance. If such were the case, however, the Congregation would
have been a merely human combination and not the work of divine Providence...” (Circular Letters of the Very
Reverend Basil Anthony Mary Moreau, Founder of the Religious of Holy Cross, Vol. 2, CL 94, p. 65).
96
Jacques-François Dujarié is one of two founding figures, and the more remote, of what will
become the great work of Holy Cross. Devoted son of the Church, unafraid to risk his life
daily for the education of the faithful,116 Jacques Dujarié knew how to welcome and enflesh
an intuition of the Spirit who, so to speak, was hovering over the chaos of the time.
Already in other dioceses of France, foundations had come to life, offering Jacques-François
Dujarié a model to follow for realizing concretely the plan the diocesan clergy wanted him to
carry out: the foundation of a group of teaching brothers. Like all the founders of his time,
Jacques Dujarié had to deal with the possibilities but also the limitations of a political
institution characterized by unstable governments, and an ecclesial institution deeply affected
by ongoing clericalism.117 These two factors, among others, seem crucial in order to
understand the initiatives and the disappointments of the pastor of Ruillé-sur-Loir. As at the
time of his ministry in hiding, often he had to walk in darkness hoping to find a light to
brighten his path.
To insure permanency and stability for the small group of the Brothers of Saint Joseph he
founded, thus implementing the desire of his fellow priests of the diocese and of the bishop
himself, Jacques Dujarié thought of adjoining a small group of priests who would hold group
responsibility before religious and civil authorities.118 The only model available at that time
is that of the clerical congregations in which brothers are auxiliary personnel of the priests
(“coadjutors”); the congregation of the Sacred Heart of Picpus in which there were also
sisters was already in existence and prospering at the time. But Jacques Dujarié does not
116
Jacques-François Dujarié is a seminarian at the height of the French Revolution; after some time spent at
Ruillé with Jacquet de la Haye who helps him complete his priestly formation, he was ordained in hiding in
Paris, December 26, 1795; until 1802 and the signing of the concordat with Napoleon Bonaparte, he ministers
in hiding, daily risking his life.
117
The Revolution had abolished the monarchy and organized a republican government; Napoleon’s empire
will follow, then the restoration of the monarchy and the return to republican government. In the Church,
Gallicanism still had disciples among the clergy, among whom was Bishop Bouvier, of Le Mans from 1834 to
1854; the priests had an indispensable and prevailing role in the spiritual renewal which was just beginning;
clerics were the only ones who could have pursued a solid religious and theological formation throughout the
Revolution. Further, they were recognized by the civil government as persons legally capable of acquiring and
owning goods, which was the not the case with religious communities. All this had a deep influence on the fact
that the priests usually were founders of the religious communities which came to life at that time.
118
On the one hand, it would be easier to maintain the trust in and strengthen the credibility of the
congregation of the Brothers among his fellow priests and the bishop, and, on the other hand, it would avoid
entrusting the University with the goods the Brothers of Saint Joseph would acquire with time, since they could
not legally acquire nor own goods. The 1823 royal recognition merely acknowledged their existence.
97
want that kind of organization. In 1825 he refused to integrate two diocesan priests119 into the
community of the Brothers of Saint Joseph; on the other hand, he wanted some priests to be
associated with the Brothers and the Sisters120 but without membership in the Brothers’
congregation. The time of Providence was not yet ripe, and things needed to evolve
further.121 Man of Providence that he was, Jacques Dujarié accepted this impossibility, but
he remained open to what was to follow; he would leave to another the task of pursuing his
work: Basil Moreau then takes over.
The whole spiritual experience of the founder of Holy Cross is marked by the deep awareness
of being the instrument of God’s Providence. When the governmental structure of Holy Cross
was taking definitive shape with the arrival of the first sisters in 1841, this perception is very
clear for Father Moreau.122 In this spirit that he states with conviction that what was born
through his efforts cannot but be the work of Providence.
His way to discern the call of God in the acceptance of the mission of East Bengal, as well as
his usual way to react to events which affected the congregation, recalls his faith in
Providence.123
As for the pontifical approval which is constantly delayed, he says: we must be resigned until
the time appointed by Providence arrives. 124 A little later, confronting the fear felt by a
number of religious concerning the survival of the congregation if the superior general would
suddenly disappear, the founder again reiterates his deep trust that God would see to the work
119
Frs. Mégret and Richard (cf. note 2). The brothers at the novitiate during the time stated they did not know
why there was no follow-up to such a plan (cf. Vanier, Recueil documentaire, Le chanoine Dujarié, p. 543).
120
Strangely enough, a project of agreement to that effect between Gabriel Deshayes and Jacques Dujarié was
never pursued (cf. ibid., p. 274).
121
Jacques Dujarié did not want to take the ongoing clerical model, but did not seem to be able to take enough
distance in order to foresee another way to proceed. Father Moreau will take up this intuition and enflesh it in
an original way for the time. In a letter addressed to Cardinal Barnabo, prefect of the Congregation of
Propaganda Fide, in 1856, Father Moreau wrote: “I was also fortunate to develop the society of priests my
predecessor had tried in vain to start... I had also implemented another part of the plan of my predecessor in
founding at the same time a society of sisters...”
122
“I have been but a simple tool which the Lord will soon break that He may substitute for it others more
worthy. In His plan they are to develop or, at least, to solidify what I have begun. In the midst of the most
painful trials, I have never lost hope in Providence or in your fidelity to the sublime vocation which God has
given you....” (Circular Letters of the V. R. Fr. Moreau, Vol. I, CL 14, p. 38).
123
“... my principle with regard to foundations is neither to ask nor refuse anything, when all indications point
to a plan of Providence..” (ibid., Vol. 2, CL 92, p. 56).
124
ibid., Vol. I, CL 65, p. 306.
98
as long as the members of the congregation, through their own commitment, would respond
to this divine initiative.125
This faith in Providence reveals the secret of the moral strength and perseverance of the
founder of Holy Cross who, in spite of numerous trials, will continue to believe that it is God
who wanted Holy Cross to accomplish the work.126
UNION:
Fundamental and Imperative Call at the Heart of Holy Cross
In welcoming the diversity of elements in the establishment of what would become a new
religious family in the Church, Father Moreau readily understood that this project was called
to become a concrete and privileged expression of the union for which Jesus had earnestly
prayed at the end of his life. At the same time it was a call to ever greater unity as the
incarnation of the evangelical witness Holy Cross was to give to the world. This theme
already appears in the very first circular letter of Father Moreau to the Brothers of Saint
Joseph, November 8, 1835,127 even before associating them with auxiliary priests who were a
distinct group at the time.
In circular letter 8, June 26, 1839, the founder of Holy Cross revealed to the Brothers the plan
he already had in mind when he transferred them from Ruillé to Le Mans; and for the first
time, he mentioned the Holy Family as the model of union for Holy Cross.128 For him, the
only condition necessary to face such a challenge is to work at becoming saints. Thus, it is
not only a question of administrative organization which allows the best possible mutual
understanding, but rather evangelical witness and experience.
125
“Thus I have the firm hope that God will, in His own quiet and strong way, finish what He deigned to begin
twenty-two years ago, and I hope that my resignation or my death, far from stopping His work, will only bring
His action into clearer relief, and will perhaps even remove certain obstacles occasioned by the struggles I have
had to face. But there is one condition which is essential for the future of our Congregation, a condition without
which not even Providence will act. This condition is your own generous cooperation and your faithful
correspondence with the grace of vocation...” (ibid., CL 79, p. 372).
126
“... even if all of you had abandoned me on hearing of our catastrophes, I should have begun all over again
as soon as I could, so convinced am I that what I have undertaken is the will of God. If, indeed, you had then
looked back, Jesus Christ would have chosen other workers to take your place.” (ibid., Vol. 2, CL 179, pp. 350351).
127
“... to succeed in the important undertaking entrusted to us, we must be, first of all, so closely united in
charity as to form but one mind and one soul; for, as you well know, In union there is strength and A kingdom
divided against itself shall not stand.” (ibid., Vol. I, CL 1, p. 2).
128
“... the plan I had in mind in bringing you to Holy Cross... was to found three houses consecrated to the
Most Holy Hearts of Jesus, Mary and Joseph. These three communities, although living in separate dwellings
and under different rules, would, nevertheless, remain united among themselves after the model of the Holy
Family.” (ibid., CL 8, p. 19).
99
As will be clearly shown by Fr. Moreau’s concrete options, union was for him an essential
evangelical aspect Holy Cross was to manifest to the world in a special way. And
collaboration, as a concrete manifestation of this union at the service of the Gospel, is not
only an advantageous means or a practical strategy for continuing the mission better, but a
direct witness to the Kingdom already present among us. It would be of the utmost
importance that the members of his religious family, as well as their way of approaching and
carrying on the mission, reflect this fundamental evangelical aim if the mission of Holy Cross
is to be understood.
The governmental structures themselves are to be a means, not only to govern the concrete
organization which is the family of Holy Cross, but a means for promoting and safeguarding
this unity.
In circular letter 14, September 1, 1841, which is the grand charter of Holy Cross, Father
Moreau explicates his thought regarding union in his religious family. No less than nineteen
times he uses the nouns union and unity or corresponding verbs to make clear that this is at
the heart of God’s call for Holy Cross.129 He reiterates the condition mentioned in circular
letter 8 for this to be a reality: become saints in reproducing the life of Jesus Christ.130
The union of hearts seems to be the basis for everything which concurs with this deep
unity.131 The metaphor of the vine in chapter 15 of Saint John’s gospel is the foundation of
everything. Father Moreau finds there all the necessary motives to tighten the cords which
keep the works of Holy Cross closely united to one another.132 We must remain united with
the vine which is Jesus Christ and reproduce his life if we want to remain united among
ourselves and do God’s work.133
129
“I firmly trust... that the same God who has begun this work under such favorable auspices will carry it
through to its completion.” (ibid., CL 14, p. 39).
130
“Oh, to what marvels of grace your young Society would give rise if you could succeed in thus reproducing
the life of Jesus Christ.” (ibid., p. 40).
131
“... a oneness of effort which tends toward that more perfect union of hearts which is the foundation of the
unity and strength of Holy Cross... Union, then, is a powerful lever with which we could move, direct, and
sanctify the whole world, if the Spirit of Evil, who has been allowed to exercise his power over this earth, does
not set himself up against the wondrous effects of this moral force.” (ibid., p. 41).
132
Among others, “there is the motive of family pride, for it is our duty to avoid the disgrace of sterility and to
win for ourselves the glory of sturdy growth.” (ibid., p. 42).
133
“Unless we wish to ruin the work of Holy Cross, it is absolutely essential for us to lead with our Lord a life
hidden in God. If we cut ourselves off from this Mystic Vine, or if we deserve this penalty and thus become
divided among ourselves, we thereby expose ourselves to the risk of ruining God’s work....” (ibid., p. 39, 42).
100
For him, union lived among ourselves has no way of sinking deep roots and growing unless it
emerges and feeds itself from our union with Jesus Christ and draws us to it.134 Unity has an
obvious missionary dimension for Father Moreau; it makes us enter the huge struggle for the
salvation of the world where light and the powers of darkness face one another.135 No
surprise then to see the founder of Holy Cross pointing to the Trinity as the ultimate paradigm
for his religious family.136
When we examine the founder’s writings, it is clear that union is not just one among other
elements likely to characterize the physiognomy of Holy Cross. Rather, it appears as the
central axis, the founding element of the existence and mission of Holy Cross. Union sheds
light on all these other elements which Father Moreau insisted upon in his letters as well as in
his Rules and Constitutions, giving them a special meaning in Holy Cross. In this sense,
union appears as the content which gives the charism its consistency.
For example, we can ask ourselves whether Holy Cross could have existed as a religious
family of brothers, sisters and priests, three societies in one association, if union had not been
at the center of Father Moreau’s plan. There is an originality in the very structure of the
Association of Holy Cross which expresses an intuition, a spiritual inspiration which goes
beyond the mere cleverness of a founder who is specially gifted for organization. Could
Father Moreau’s insistence that the mission be undertaken by sisters, priests and brothers
together, as it was clearly the case in the foundation in Canada,137 have lasted for long in the
face of the objections he had to face if he had not deeply felt that union was an evangelical
requirement? It is only when he faced the strong objection of Pope Pius IX to the inclusion of
the sisters in the juridical structure together with the priests and brothers that Father Moreau
modified his plan to have three societies in one congregation, but not his plan to see the three
societies working together in the Church.138
134
“In order to acquire, preserve and fortify more and more this holy union, we shall love one another in God
as his own work; for God in order to please him; according to God as he loved us” (Rules of 1858, Common
Rule XVII, art. 2).
135
“Beholding the fruits of our mutual union, the world will glorify God, and in his jealousy at such great
spiritual and temporal prosperity, the devil will endeavor to destroy it at its very root, and disrupt these works by
sowing dissension in the minds and hearts of the members. For he knows full well that all his efforts will come
to nothing, so long as we remain steadfast in holy union.” (ibid., pp. 42-43).
136
“... among the priests, brothers, and sisters there should be such conformity of sentiments, interests and
wills as to make all of us one in somewhat the same manner as the Father, Son, and Holy Spirit are one. This
was the touching prayer of our Lord for His disciples and their successors: ‘That they all may be one, as you,
Father, in me and I in you’” (ibid., p. 43).
137
The intention was exactly the same for the other foundations, even though it was not always possible to
send sisters at the same time with priests and brothers.
138
To the sisters, concerned about their exclusion from the Roman approval, Father Moreau wrote: “... my
dear daughters, this should not arouse misgivings. On the contrary, you ought to thank God for this change,
since, instead of being simple lay Sisters, destined, according to the wishes of our former Bishop, solely for the
101
We have here an essential perspective for understanding who we are and our own vocation in
the Church. In this context, is it possible for a brother, priest or sister of Holy Cross to think
of his/her vocation and reflect on his/her existence as religious without recalling the bonds of
union which fundamentally links him/her to the two other societies? In moments of tension
or crises concerning unity, is it possible, as members of the family of Holy Cross, to rethink
our identity outside the context of union among priests, brothers and sisters without
renouncing at the same time what fundamentally makes us a distinct religious family? Would
we not risk becoming meaningless and curtailing the gift of the Spirit for the edification of
the Church?
Union, the cornerstone of our charism, characterizes the physiognomy of Holy Cross.
Translated concretely in collaboration, it gives our zeal, our family spirit, our way of being
Church, and our missionary activity a specific and particular color. And the cross outlines the
path we are treading to pass on the gift received from the Spirit and so become signs of hope
for our times.139
Father Moreau was convinced that the union willed by Jesus and for which he prayed his
Father could not be realized without the cross. The way of the cross was Jesus’ only way to
gather God’s children.140 The name of the Association which at first seemed to result of a
historical accident141 became an indication of Providence for Father Moreau’s work. In his
mind and heart, this name acquired a spiritual meaning which went beyond historical
accident. The cross is not a surprise in the unfolding of the “dream” of union of Holy Cross.
It is one essential element and a source of hope;142 Father Moreau, using the text of the hymn
from the liturgy of the Holy Cross, will add: our only hope. The cross points out the path we
are called to tread together.
service of our houses, you will henceforth form a Society apart, like the brothers and priests, devoted to the
education of youth” (ibid., Vol. I, CL 77, p.359).
139
This is explicitly translated by the motto bequeathed to us by Father Moreau: “The cross, our only hope”.
140
“Union, then, is a powerful lever with which we could move, direct, and sanctify the whole world, if the
Spirit of Evil, who has been allowed to exercise his power over this earth, does not set himself up against the
wondrous effects of this moral force... In his jealousy at such great spiritual and temporal prosperity, the devil
will endeavor to destroy it at its very root, and to disrupt these works by sowing dissension in the minds and
hearts of the members.” (ibid., CL 14, pp. 41, 42-43).
141
Sainte-Croix (Holy Cross) was the name of the place where the Association settled.
142
“... even should persecution redouble rather than diminish, as is the case now, there would be no reason to
fear for God’s work. All the malice of the world and hell cannot change the will of the Lord, nullify His
sovereign rights, render useless the work of His power, or make foolish the designs of His wisdom. No, my
Reverend Fathers and well-loved Brothers, a hundred times no!” (ibid., Vol. 2, CL 179, p. 350).
102
DIVERSITY AND COMPLEMENTARITY:
Richness of our Unity
In his important circular letter of September 1, 1841, Father Moreau spoke not only about this
union among ourselves; through many metaphors he highlighted diversity and
complementarity. Indeed, all these metaphors143 evoke the interdependence made possible by
diversity, and required by complementarity for the realization of the common mission.
For the founder of Holy Cross, diversity is not to be feared, and did not constitute a difficulty,
still less an obstacle to the realization of unity, even though, around him, some people
thought his plan a perilous initiative, begun imprudently.144 He did not, however, hide the
fact that this diversity, considered from a human perspective, contains many elements of
disintegration.145 But he was also conscious and convinced that the Spirit has breathed on
the various instruments of the work of Holy Cross, and that it was him who inspires the
members and empowers them to live this unity in the diversity they are called to by their
vocation to Holy Cross. They are thus called to be a visible imitation of the Holy Family.
COLLABORATION IN THE APOSTOLATE:
Privileged Incarnation and Manifestation of Union
In Holy Cross, collaboration takes a different color insofar as it translates a “spirituality” and
enfleshes this essential aspect of the Gospel which is union in Christ. If we, as Holy Cross,
do not translate for our times this essential aspect of the Gospel, we fail in our particular task
as religious family and risk meaninglessness or, as Father Moreau himself put it, the disgrace
of sterility.
If union is the foundation of collaboration in Holy Cross, apostolic collaboration is
conversely the privileged incarnation and manifestation of our union with Christ, and,
consequently, of union among us in the name of Christ and the Gospel. Here again, the
perspective does not stop at the mere efficiency made possible by the union of efforts and the
coordination of forces and efforts: we do not need to be religious nor members of Holy Cross
to do that. Other human groups do this convincingly with remarkable creativity and
cleverness for motives other than Christ and the Gospel.
143
“The mysterious chariot of Ezekiel propelled by symbolic animals of varied forms in their onward course;
they tended always to the same end, though by ways apparently most opposed to one another; a palace which is
being built and which requires a variety of workers, stones, beams of wood, but each element finds its place and
contributes to the whole; the political parties who gather and constitute thus a power for the achievement of a
common goal; the interdependence between the branches of a tree and the trunk; between the rays of the sun
and its fire; between brooks and their source” (ibid., Vol. I, CL 14, pp. 41, 44).
144
“Considering them only from the standpoint of human reason, it is difficult to explain how they could begin,
organize, develop, and harmonize up to the present...not to mention the ill-will of several who tried in vain to
ruin what was being undertaken in a manner which seemed to them so patently imprudent.” (ibid., pp. 40-41).
145
ibid., p. 40.
103
Collaboration is both fruit and expression of union, but this oneness of efforts, as Father
Moreau called it, must also tend toward that more perfect union of hearts which constitutes
its bond and strength.146 Thus, union appears like the guarantee of the success and
effectiveness of collaboration to which is connected the development of the congregation.147
By rooting ourselves in a spiritual experience and deepening it, collaboration for the sake of
the mission can bear fruit for the Kingdom.148 For Father Moreau this experience is basic for
the very future of the congregation and the apostolic work it is called to achieve.149 Thus, we
are far from the mere question of apostolic strategy for a greater efficiency in our ministries.
It is the very meaning of our vocation to Holy Cross which is at stake here. At the same time
that it is a means to serve the Lord better in our brothers and sisters, the experience of
collaboration brings us more deeply into the work of salvation of Jesus Christ who came to
give his life to gather God’s scattered children inviting us in turn to lay down our lives in
love.
Holy Cross leadership sees collaboration as an expression and an unfolding of the founding
grace150 of Holy Cross. Consequently, collaboration is not a kind of desirable optional
supplement which can be proposed the same way any form of help or support can be offered
for a work we are doing already. If we really want to be what we are called to be in the
Church and in the building of the Kingdom, collaboration is not optional, but constitutes a
fundamental expression of the gift we have to offer and, as far as this is within our power to
do so, it makes the grace of our foundation as a religious family bear more fruit.
Later on, the reflection on this topic made it possible to specify that the requirement for
increasing collaboration springs from the charism of Father Moreau whose prophetic vision
146
The English translation of Father Moreau’s circular letters by Fr. Edward Heston is different than what is
stated here; without being out of place in terms of Moreau’s thinking, that translation conveys a meaning which
goes beyond what he said in this particular letter. Fr. Heston’s translation reads as follows: ...this oneness of
efforts must also tend toward that more perfect union of hearts which is the foundation of the unity and strength
of Holy Cross.
147
“The prosperity and expansion of our Association depend on this unity of purpose and interests, this
solidarity of efforts and work.” (ibid., Vol. I, CL 77, p. 361).
148
Father Moreau invites the members of his congregation to thank “... the Author and Finisher of our
vocation. The fruits of our justice and sanctity will glorify God, just as the fruits on a tree are, at the same time,
the glory of the tree itself and of the gardener. Beholding the fruits of our mutual union, the world will glorify
God...” (ibid., CL 14, p. 42).
149
“Remember that the future of our Association depends less on talents, pecuniary resources, and the
protection of the great ones of the earth than on the spirit of piety, religious poverty, purity of heart, and union
with God... In a word, be what you should be before God, and I can assure you of the future.” (ibid., CL 26, p.
117, 118).
150
Statement of the general councils of Holy Cross at one of their bi-annual meetings.
104
included union manifested in heart, mind and action.151 Collaboration in Holy Cross is not
only a question of mutual help in mission, nor the mere explicitness of the richness of
diversity and complementarity, but a question of taking advantage of all the richness of our
charism and of making visible for our world -- faith in Jesus as the One sent by the Father is
linked to it -- this fundamental reality of the Kingdom already present in our midst, the union
or unity for which Jesus gave his life.
From their very first meeting at St. Mary’s, in 1983, the four general councils of Holy Cross
became aware that no one congregation by itself can witness to the wealth of the charism of
Holy Cross. And in 1987, they stated: We believe that we cannot live all the potentialities of
our charism, unless we bring together the richness of our understanding and of our specific
way of experiencing Father Moreau’s charism. The evangelical call then joins with our
awareness of the need to be together in order to make the wealth of the gift we are blossom
and bear fruit for the Church and the world.
Collaboration not only applies to a task to be done together, to the putting in common
energies and efforts in the fulfillment of the mission. It also implies common discernment
and coordination of this same mission and of what it means for us together. It seems to me
this is an essential element of the effectiveness and success of every collaborative effort. If
we do not have a common idea and view of the mission to which we want to respond
together, we risk spending all our energies on internal confrontations, thus creating our own
disappointments and failures. Jesus’ example makes us understand that we cannot follow
him just from a good feeling, it challenges us also concerning collaboration among members
of Holy Cross.152
TO PUT ON CHRIST TO THE POINT OF TAKING PART IN HIS PASSION
Father Moreau’s insistence that his spiritual sons and daughters have formed in them the
living likeness of Jesus Christ touches his own experience of reproducing the life of Jesus
Christ, and especially, his experience of an ever deeper communion to the Lord’s painful
passion through disputes, accusations of all kinds and the pure and simple rejection from a
certain number of his own.153
In 1855, the founder of Holy Cross had to go through the painful experience of a dark night
during which he had the impression, and in practice, the certainty that all his work was
151
ibidem.
152
“If you are planning to build a tower, you sit down first and figure out what it will cost, to see if you have
enough money to finish the job.” (Lk. 14:28)
153
“I hope that it will be my lot until my dying to drink uncomplainingly of the chalice of our Lord’s Passion.
It seemed to me so bitter when it was first offered to me ten years ago during a terrible trial, just as it does today.
But it becomes sweet when one drinks it to the very dregs.” (Father Moreau’s letter of August 2, 1868 to clear
himself of the accusations launched against him by the special general chapter of 1868).
105
crumbling and falling into ruin.154 A year after, he talked about it in a circular letter as a
temptation from which the Lord had rescued him.155 It is this trial which brought him, as in
advance, to the painful events connected with the chapter of 1868 and its consequences,
which Father Moreau recalled in his letter of August 2 that year.
Throughout his life as superior general, the founder had to face elements of dissension
coming from confreres whom he trusted most, and which were constantly threatening what
for him was fundamental in the design of Providence: the union of the members of Holy
Cross to Jesus Christ, and, as a consequence, the union among themselves as members of the
same family. His circular letters very often challenge them to live this union.156 Indeed, at
times in the history of Holy Cross, Father Moreau could have tasted the sweetness of seeing
his sons realize this ideal of union and communion.157 But one cannot but be struck by the
fact that throughout his life, it is more the harshness and severity of the way of the cross from
which this realization cannot be detached which marked his experience as the founder and
superior general of Holy Cross. After the example of Jesus, Father Moreau accepted the
apparent disintegration of his whole work in order to hand it over to the Providence of God
who had inspired and sustained it.158
154
“I saw, or thought I saw, very clearly the impending ruin of the entire congregation, even abroad. A strange
light seemed to flood my intellect, and was doubtlessly the work of the devil. I beheld this ruin so clearly that
there was no further possibility of doubt. The idea obsessed me. Humanly speaking, I could see no way out of
it, and I even felt that I was stealing the bread I ate.” (Catta-Heston, Basil Anthony Mary Moreau, Vol. II, p.
107)
155
“... to be perfectly frank, I must tell you now that, like the Apostle sinking in the water, I was then passing
through a period of trial, the details of which would strike you as strange... God had pity on my weakness, and
His fatherly hand brought me help which was both efficacious and consoling.” (Circular Letters of V.R. Fr.
Basil Antony Moreau, Vol. I, CL 77, p. 352)
156
“It is this union, the fruit of sanctifying grace, which will strengthen us against the world and the devil,
while being at the same time the source of our success and consolations. It is like the mortar which holds and
binds the stones of the building we have undertaken, for without it everything will crumble and fall into ruin.
This is why Jesus Christ so earnestly recommended union to His disciples and why in His last moments from the
heights of that pulpit of which, so to speak, one side rested on the Cenacle and the other on Calvary. He made
of union a formal command, His command of predilection. For this reason also, addressing Himself to His
Father in a most sublime and moving prayer, He earnestly asked that His disciples might be united with one
another, as are the three Divine Persons of the Trinity, making them all as one. Oh, who will grant us this
grace?” (ibid., Vol. 2, CL 170, p. 293)
157
In a projected circular letter of June 19, 1867, Father Moreau let himself be moved by a memory: “I
remember the days already gone by, when, in cordial understanding and perfect intimacy, surrounded by a small
number of confreres and of worthy children of Saint Joseph, I tasted the happiness of a regular and fervent life
in the midst of hardships and hard works of a newborn community. Oh who would give us back these first years
too rapidly gone!”
158
Father Moreau would welcome as a grace a letter from the Countess de Jurien who, in fact, became the
occasion of the light which is suddenly flooding his soul: “Why do you doubt? Renew your courage and peace.
Peace, but in abandonment to God. This work is from God and not from you. It is up to Him, and not you, to
keep His ark afloat. Hope and pray, but do not doubt... God will come to the assistance of your foundation,
106
Oppositions or at least resistances coming from some brothers are felt from the beginning of
the Holy Cross “venture”, but especially from one among the more influential.159 Father
Moreau, throughout his term as superior general would have to work in a certain climate of
suspicion on the part of these brothers that such an association with the priests would
ultimately be to the disadvantage of the brothers. His moves would then be scrutinized with
the intention of finding some bias in favor of the priests. Sometimes in his circular letters,
Father Moreau would feel the need to raise this delicate matter because of the tensions within
the congregation and the accusations which were launched against him.160
Father Moreau will also see union threatened within the congregation by various factors
which created situations of uneasiness and even opposition to the founder. The multiplication
of areas of mission and the rapid growth of Holy Cross are among them. These were
magnified by other factors: distance, decisions taken and implemented, and initiatives started
locally without going through the channels established by the constitutions and particular
rules, misunderstanding on both sides because of differing perceptions of emergencies and
local needs, the balance to be found between healthy autonomy needed for the mission and its
development, and the bonds of solidarity and unity with the whole of the family. All this
greatly contributed to the emergence and strength of personal opposition to the founder from
a number of influential members whom he trusted.
To any opening of reconciliation from opponents, Father Moreau would respond by
forgiveness and the assurance that all was forgotten in the joy of seeing bonds - which were
almost irremediably broken - re-established.161 He resumes dialogue where it had been
broken and renews his total trust in those who were the cause of tensions or threats to the
unity in the congregation.
The dark night of 1855 was a prelude to a new wave of opposition manifesting itself through
manipulations and pressures on the chapters from 1860 onward. Aware that he had become
which He has willed, begun, aided, and sustained up to now, and which He does not wish to perish.” (cf. CattaHeston, Basil Anthony Mary Moreau, Vol. II, p. 114).
159
This is Brother Leonard (François Guittoger), one of the directors of the Brothers of Saint Joseph who asked
Bishop Bouvier that Father Basil Moreau succeed their sick founder, and who had important responsibilities
within Holy Cross. He was never able to reconcile himself with the idea of an association with priests as
members of a single religious community. The highly clerical mentality of the time and the experience lived at
Ruillé could explain in part Brother Leonard’s apprehensions.
160
See in particular circular letter 40, January 4, 1850 (Vol. I, pp. 190-191). See also circular letter 35, April
15, 1849 (ibid., p. 166).
161
“...grace triumphed at the very moment when the enemies of good were rejoicing at the prospect of a
scandalous break with the Mother House. My heart still overflows with joy when I recall the spirit of genuine
submission and humility with which steps were taken to draw those two houses together once again... Never, in
fact, have I seen such a splendid spirit in the members of our Association. Even those who had allowed
themselves to be seduced by the illusions of the enemy of all good have returned to those sentiments which I
desired to see in them from the very beginning of our Association.” (ibid., CL 65, pp. 307-308, 310)
107
an obstacle to greater union, Father Moreau offered his resignation which the chapter would
not accept.162
Again in 1863, Father Moreau offered his resignation to the chapter which again would not
accept it. Tensions continue to increase and he is always held responsible. So much so that
the founder of Holy Cross would be called to Rome in December, 1863 by the prefect of
Propaganda Fide to be confronted by his accusers. In 1865, Father Moreau again offers his
resignation, but this time to the Pope himself. His resignation is accepted only in June 1866;
the chapter that year would elect a new superior general.
The premature resignation of Bishop Pierre Dufal, the new superior general, would entail
another general chapter in 1868 in which some influential religious would try by all means to
have the founder of Holy Cross participate in order better to confound him, and in a definitive
way. Its deliberations led to the sale of the mother house to pay off debts and to the
estrangement of Father Moreau. The chapter published a circular letter which, for all practical
purposes denounced the founder, holding him responsible for all the misfortunes of the
congregation.
Deprived of the fruits of his hard work and definitively convicted, Father Moreau forgave and
abandoned himself to divine Providence.163 Abandoned by his own,164 at 69 years old, the
founder of Holy Cross resumed his work of evangelization through parish missions.
Sustained by his apostolic zeal, he would spend the rest of his energies in that ministry.165
The feelings he had at the time of his estrangement from the congregation he had founded
carve in a dramatic way the features of the face of the “ordinary servant” of the Gospel:166
With all my heart, I pardon those who have treated me so badly and I thank God for the calm
and resignation in which He deigns to preserve my soul. I no longer look for any justice
162
Father Moreau ends his report to the chapter of 1860 saying: “Finally, I conclude by beseeching you not to
allow me to be an obstacle any longer to peace and union of hearts in the Congregation of Holy Cross, or to the
development of this institute.” (cf. Catta-Heston, Basil Anthony Mary Moreau, Vol. II, p. 391)
163
To one of his legal representatives entrusted by him to see that justice be done to the Holy Cross creditors,
Father Moreau, whose personal goods were claimed, would write: “I do not believe that, without injustice, I can
be deprived of what is necessary for a priest to say Mass. But, as I resolve all these things in my mind, I am
satisfied with the absolute sacrifice I have made, leaving entirely in your hands the handling of our sad affairs
and, in the last analysis leaving everything up to Providence which has never failed me.” (cf. Catta-Heston, Vol.
II, p. 958)
164
Only the Marianites of Holy Cross would maintain a regular and affectionate contact with him during the
last five years of his life he would spend in his blood- sister’s house; they would also be close to him when he
died, January 20, 1873.
165
Between the end of 1868 and the beginning of 1873, Father Moreau preached fifty missions.
166
Lk. 17:10: “It is the same with you; when you have done all you have been told to do, say, ‘We are
ordinary servants; we have only done our duty.’”
108
upon earth but only for divine mercy in a better life, regarding myself happy to receive
humiliations and contempt as my reward for the foundations of which I have been the
unworthy instrument. 167
CONCLUSION
A religious congregation is not only entrusted with a charism it has the duty to develop for
the good of the Church, it cannot but bear the stamp of him/her who founded it. This more
personal touch linked to the human and spiritual experience of this person shapes its “family
likeness”. It is not indifferent for Holy Cross that Father Moreau was the man of Providence
he was, attentive to discover in all events the presence of God who calls.
It is through these daily calls that the founder of Holy Cross had, so to speak, sensed that
union was the fundamental and urgent call for the Church and the world168 and that it had to
be the founding axis of his congregation, conscious as he was that this call was deeply related
to the plan of salvation for the world and a response to the earnest prayer of Jesus at the end
of his life on earth.169
This “missionary” aim cannot but permeate and nourish the zeal of the members of Holy
Cross, and bring to life a particular way of being and doing in the Church and the world.
Collaboration in the mission where diversity and complementarity unfold is its important and
visible aspect. Lived concretely, collaboration establishes bonds of interdependence which
incarnate this ideal of unity, and call to a deeper union of minds and hearts.
In the human reality, however, all this is lived; there also, all kinds of limitations and
inabilities manifest themselves and are obstacles to the realization of God’s saving plan
insofar as they serve as instruments of the power of evil. Thus we find again the way of the
cross Jesus himself had to tread in abandoning himself to his Father. But this, we know, is a
way of hope because it leads to the resurrection. This gospel itinerary was clearly Father
Moreau’s own, who invites us to walk after him, even when our cultural context lures us in
the opposite direction, where the quest for well-being and comfort is predominant.
THE CROSS, OUR ONLY HOPE!
167
Letter of August 2, 1868 to respond to the unjust accusations of the circular letter published by the chapter
which condemned him, and to explain his stand (cf. Catta-Heston, Vol. II, pp. 846-847).
168
The Church of France was still struggling with Gallican tensions and the need to take a new stand in the
midst of the consequences of the Revolution (part of the clergy had made the oath to the civil constitution, and
another part, at the risk of their lives, remained faithful). Society in the aftermath of the Revolution was still in a
turmoil, looking for a new social and political cohesion.
169
In his writings, Father Moreau repeatedly used Jesus’ prayer for unity, chapter 17 of St. John’s gospel, to
highlight for the members of his religious family the importance of union with Christ and among themselves.
109
FATHER MOREAU AND PREFERENTIAL
SERVICE OF THE POOR
By Graziella Lalande, C.S.C.
INTRODUCTION
“Preferential option” for the poor: origin of the expression
Our general and provincial chapters proposed to the Congregation an apostolic orientation
which was expressed in terms yet unfamiliar in our community vocabulary, and thus might
have caused some ambiguity. In the history of the Church and the Congregation, the
underlying reality of the “preferential option for the poor” is not new.
We generally associate this expression with the Latin American Bishops’ Conferences in
Medellin, Colombia, 1958, and in Puebla, Mexico, 1968. However, to discover the meaning
and importance of this conversion to the poor, for the Church in the modern world, we must
look to Pope John XXIII and to Vatican II. The two great encyclicals of Pope John XXIII:
Mater et Magistra (1961), Pacem in Terris (1963), and that of Pope Paul VI: Populorum
Progressio (1967) are particularly enlightening in this regard.
We find here a clear and firm pastoral concern “to awaken the consciousness of others to the
misery rampant in society and to the urgent need for a more equitable distribution of wealth”,
as Paul Vl writes elsewhere.170
If we reread the documents of Vatican II, we discover the same pastoral concern for the poor,
as an underlying theme, in document after document. The accent is everywhere the same: the
mission of the Church is universal, but since Jesus wanted it for his own mission, particular
attention must be given to the poor and the lowly. Thus, we read:
-- in the first article of The Church and the Modern World (Gaudium et Spes):
The joys and hopes, the griefs and the anxieties of the people of this age, especially
those who are poor or in any way afflicted, these too are the joys and hopes, the
griefs and anxieties of the followers of Christ (1).
-- in the Pastoral Office of Bishops in the Church (Christus Dominus):
With a special concern they (the bishops) should attend upon the poor and the lower
classes to whom the Lord sent them to preach the Gospel (13).
170
Paul VI, Evangelii Testificatio, 18, 20; Constitutions of the Sisters of Holy Cross, art. 20.3.
110
-- in the Ministry and Life of Priests (Presbyterorum Ordinis):
Although he has obligations toward all, a priest has the poor and the lowly entrusted
to him in a special way (6).171
The Council proclaimed the option for the poor and proposed it to the people of God in these
terms: “especially the poor and lowly”. More recently, Pope John Paul II stressed anew
“love of preference for the poor” and “special option for the poor”.172
This same perspective and the ecclesial movement are evident in the thrust of our chapters.
Having inspired the conciliar assembly, the Spirit is continually active among the people of
God and is moving us as Church in this same direction at the close of this century.
Purpose of this article
It is not the intent of this article to explain general chapters in this regard, nor to clarify the
option proposed. In response to a question put to me, I will attempt to address the topic. We
have noted an obvious link between the option for the poor and the work of the Spirit in the
post-Vatican II Church. Is there also a link between this option and the orientations given, as
well as the choices made by Father Moreau in the first years of the Congregation?
Yes, this link exists! I will endeavor to establish it both historically and through the writings
of our Founder.
PREFERENTIAL SERVICE OF THE POOR
IN MOREAU’S PLAN
Like all founders of orders or apostolic institutes, Father Moreau called upon his followers to
be actively involved in the Church and society as workers committed to meet the challenges
of the times. Moved by the Spirit and in fidelity to his call as a founder, he chose three
mission fields.
a) The first fields of action
-- Father Moreau gathered the first auxiliary priests for parish ministry in order to encourage
the practice of sacraments, to enliven the faith, to foster a new breath of Christian life, and to
“seek out souls that perish”.173 These first Holy Cross priests, auxiliaries of the local clergy,
were especially dedicated to preaching, sacramental and pastoral ministry.
171
cf. also LG 8, AC 5, AA 8, etc.
172
John Paul II, Christian Freedom and Liberation (68).
173
Circular Letter 17.
111
-- Youth: The Brothers’ principal mission was Christian education of youth through
teaching. This work also required the services of the sisters and a certain number of priests.
Father Moreau’s goal was to prepare women and men able to build the Church and society of
the future.
-- In response to numerous requests from mission countries, he soon accepted a third service,
the foreign missions.174
These apostolic endeavors marked the beginning of Holy Cross and its contribution to the
universal mission of the Church. “United in zeal”175 the three religious families strove to
accomplish a triple mission with their founder as “leader in the service of God”.176
b) Preference for the poor
It was Father Moreau’s wish that, as followers of Christ, the members of Holy Cross give
preference to the service of the poor in all their apostolates. He willingly sent the members to
areas where the needs were the greatest, and resources few: “to the humblest and most
neglected of country parishes”,177 to the young who were deprived of Christian education,
and to the emerging Churches where the laborers were few in number. Without excluding
other types of services, evangelizing the poor had become a priority within the overall
mission of Holy Cross. The preferential service of the poor spoke eloquently of Father
Moreau and the first generation of Holy Cross. This orientation is highlighted in the first
constitutions, in Pédagogie chrétienne, and many other circular letters.
PREFERENTIAL SERVICE ACCORDING TO MOREAU
a) In 1858, Father Moreau gave the Marianites their first Constitutions approved by the
newly-appointed Bishop of Le Mans, Bishop Nanquette.178 These constitutions identified the
sisters as educators, thereby reaffirming the statement he had made in 1856 when the
Marianites were separated from the Congregation of Holy Cross:
174
Catta writes: “In the apostolic desires which had haunted the mind of Abbé Moreau in his first years as a
priest, the foreign missions had their place. Nevertheless, his personal attractions, combined with a series of
providential events, had the ultimate effect of singling out the Christian teaching of youth and the preaching of
the Gospel in country places as his main objectives (...) Yet, here again, Father Moreau did not force the hand
of God; instead, it was this hand which reached out to him” (I, p. 457).
175
Circular Letter 14.
176
Constitutions, 1847, Introduction.
177
Fontenelle, Msgr René. Articles on the cause of the servant of God, Basil Moreau.
178
Catta, I, p. 441.
112
...Nevertheless, this should not arouse misgivings. On the contrary, my dear
daughters, you ought to thank God for this change, since instead of being simple lay
Sisters, destined, according to the wishes of our former Bishop, solely for the service
of our houses, you will henceforth form a Society apart, like the Brothers and priests,
devoted to the education of youth.179
He defined the mission of the Marianites of Holy Cross as follows:
To found and direct elementary schools, boarding schools, trade schools, hostels,
etc.180 in France or in its colonies, and elsewhere abroad, in order to provide the
youth especially the poor and destitute, with instruction and a Christian education.
(art. 3)
To prepare sisters for this ministry, Father Moreau indicated that after postulancy and
novitiate, they were to serve in “schools, hostels, orphanages, and other charitable
institutions, under the direction of experienced teachers” (art. 4).
The orientation towards the poor was thus inscribed in the first Constitutions. Father Moreau,
however, requested more than the preferential service of the poor in the mission fields he had
chosen; he encouraged a preferential love:
If at times you have a marked preference for certain children, it should be for the
poorest, the most abandoned, the most ignorant, the least gifted by nature, the
Protestants, Jews, or pagans. lf then you surround them with the most assiduous
attention, it is because their needs are greater and it is only justice to give more to
those who have received less.181
Is it necessary to add that Moreau’s preference was clearly rooted in faith? Drawing from
Matthew’s gospel, (25:40): “you did it to me”, Father Moreau wrote in the Constitutions and
Rules of 1847:
Let us be full of compassion for the poor in whom we see Jesus Christ (XVII, 299);
Welcome them kindly, remembering that behind their poverty hides Jesus Christ
(XXIV, 722).
179
Circular Letter 77.
180
In Father Moreau’s time these “trade schools” were workshops for poor women and girls who were taught
certain skills to enable them to earn their living. The “hostels” for children were like nursery schools for the
poor and abandoned children.
181
Pédagogie chrétienne, p. 10.
113
b) In cooperation with the founder, Mother Mary of Seven Dolors fully endorsed the
orientation and implementation of his apostolic plan with regard to the preferential service of
the poor. After his death, it was she who reminded the sisters of the meaning and importance
of article 3 of the 1858 Constitutions:
...the sisters must instruct the young girls, “especially the poor and abandoned...
(Article 3). Especially the poor children (...) because that is the purpose of boarding
schools...182
...You must not forget that you are dedicated to the instruction of children who are
poor and abandoned (...) The Founder (...) wished to found an Institute, according to
the aim of Propaganda Fide, to catechize the poor and to go from one place to
another as need be, without ever seeking the comfort of a quiet life.183
In 1880, under the administration of Mother Mary of Seven Dolors, the Marianites drew up
Rules for government. In the edition sent to Canada that same year, the following quote
points to this preferential service of the poor as an important element for discerning the
acceptance of a new foundation:
Of the many foundations which were suggested at the time, preference was given (,,,)
to those whose purpose it was to care for the poor and abandoned children and to
provide them with a Christian education, mainly in places where there was neither
school nor home for these children.184
This rule reaffirmed the administrative guidelines given by Father Moreau in the
Constitutions of 1858.
FIRST GENERATION OF HOLY CROSS AND
EFFECTIVE SERVICE TO THE POOR
Two distinctive types of interventions were initiated by the Founder in a move to work with
the poor and to help improve their living conditions:
-- foundations or endeavors in which his daughters and sons were called to address specific
forms of poverty and to strive to bring about change;
-- timely interventions which required their total dedication: the gift of self and resources to
alleviate suffering.
182
Letter to Sr. M. of St. Alphonse, Dec. 15, 1872.
183
id. January, 1883.
184
Rules of government, 1880, p. 204.
114
a) Addressing specific forms of poverty
The setting for these initiatives was the Mother House in Le Mans. It was there that Holy
Cross pursued its work of evangelization in France, mainly in country parishes. At the same
time, effective Christian teaching developed at the College of Le Mans and among the less
fortunate. Soon, Father Moreau was invited to undertake similar works outside France.
In fact, as the apostolic family of Holy Cross became known, Father Moreau was besieged
with requests from other continents, requests which were frequently the cry of the poor:
“oftentimes, these pleas have been so touchingly insistent that they brought tears to my
eyes”. 185
Thus the heart of Holy Cross was moved to greater compassion!186 From the very outset, and
despite a lack of resources, the Congregation chose to work among the poorest. Let us
consider a few commitments outside France which are of exemplary value from the historical
viewpoint and because they are rooted in love:
Africa: 1840 -- the care of homeless children
Bishop Dupuch of Algiers asked for Brothers to take charge of a group of orphans, “children
of poor settlers” whose parents had died on the plains or who were killed by the yatagan of
the Arabs.187
The Bishop wrote: “I desire, and on my knees I beg you for Brothers. They would act as
teachers and fathers to these poor children, and would acquaint them with the elementary
studies suited to their future way of life.”188
At this time, the Congregation was entering its third year of existence! After prayer and
consultation, the Founder accepted this service “despite the lack of funds and personnel”, 189
and later in his Rule on zeal he says: “If we had faith and the zeal that faith inspires...”190
A first group of brothers and priests left to assume different pastoral tasks in the emerging,
poor Church of Algiers; others followed. Father Moreau even thought of sending sisters.191
185
Circular Letter 20.
186
Expression dear to Father Moreau.
187
Circular Letters 9, 11, 17, 20; Catta, I, pp. 457-489.
188
Circular Letter 9.
189
Annales de Sainte-Croix, p. 43.
190
Constitutions and Rules (1858), Rule XVIII.
115
This mission, which proved to be difficult, lasted twelve years. Five brothers died in Africa
giving their lives for the service of the poor.
It is to be noted that Father Moreau’s first commitment outside France was the service of the
young in difficult situations of plight and poverty.
Throughout Father Moreau’s term of office, the apostolate for homeless children developed,
in Indiana192 and in Poland (1856-1865).193 In Bengal, the sisters and brothers also cared for
orphans.194 The orphanage in New Orleans was so poor that in order to feed the 300 children
and those in charge, they begged in hotels for leftovers.195
Rome: 1850-1868 -- rehabilitation of young delinquents
Of the many apostolic ventures undertaken by Father Moreau, those he founded in Rome in
1850 to help the underprivileged youth deserve special mention, because of their importance
for Holy Cross and because of Father Moreau’s special involvement in this project.
The religious of Holy Cross were invited to “help the abandoned children” in Rome. In the
aftermath of the Italian revolution, the young were the first to suffer from the dire conditions
that prevailed. Some were left orphans; others were abandoned, found roaming the streets on
the outskirts of the city. There were no institutions in Rome to provide care for boys. In
writing to Father Moreau, Bishop Luquet stated:
Its end is to gather together poor children who are degraded by idleness and vice, to
instruct them in their religious duties and teach them the trades most necessary for
society and most suited to the background of the children themselves. 196
To elaborate on the experience in Rome would be too lengthy.197 It is to be remembered,
however, that from 1850 to 1868,198 Holy Cross was a forerunner in helping the young in
difficulty; that an institution was established which would later serve as a model for others: a
191
Circular Letter 9.
192
Circular Letter 41.
193
Catta, II, p. 195.
194
Catta, I, p. 908.
195
Catta, I, pp. 934-935.
196
Circular Letter 43.
197
Circular Letters 43, 45, 47, 65 77; Catta, I, pp. 801-809; 812; 815-823; Catta, II, pp. 120-129.
198
They were succeeded by the Brothers of Mercy after the resignation of Father Moreau.
116
trade school at Santa Prisca. There soon followed an agricultural school for orphans at Vigna
Pia. During the collapse of Holy Cross, Father Moreau wrote of the latter:
Of all the establishments that Divine Providence has led me to since the foundation,
none has been so difficult to leave as Vigna Pia.199
1852: East Bengal -- “an impossible mission which no one wanted”200
In 1852, Rome asked Father Moreau to send a group of missionaries to support the works of
Bishop Thomas Oliffe apostolic vicar of East Bengal (later Bangladesh). The bishop had only
three priests to serve a population of 13,000 Catholics dispersed over a large area, and
swallowed up by a large non-Christian population. Since his appointment in 1845, Bishop
Oliffe had tried in vain to obtain help from religious communities in Europe. At the time,
Bengal was considered an impossible mission due to the climate which generated deadly
fevers,201 the difficulty of learning indigenous languages, extreme poverty, and remoteness
from all forms of support.202
Rome finally intervened on behalf of the Church of Bengal and asked Father Moreau for
missionaries, knowing full well that this was not the “raison d’être” of Holy Cross.203
Through an apostolic spirit and love for the Church,204 Father Moreau accepted.
To the Cardinal Prefect of the Propagation of the Faith, he wrote:
For several years now, not only myself, but also all the priests and brothers of our
Association, as well as the sisters, have felt themselves impelled by the charity of our
Lord Jesus Christ to undertake some apostolate to help the countless number of
persons who are still in the darkness of infidelity and the shadows of death...205
Thus a first group departed in 1852 and another the following year. During the founder’s
administration, thirty-five missionaries were sent to Bengal, ten were Marianites.
We know the tragic beginnings of Holy Cross in Bengal. After Moreau’s resignation, the
Congregation was under the leadership of Father Sorin who showed little interest in the
199
Quoted by Father Charles Moreau, p. 333.
200
Goedert, Edmund M., C.S.C. Holy Cross Priests in the Diocese of Dacca, p. 5.
201
The Jesuits had worked here for some time; thirty-three missionaries of thirty-nine died (cf. Goedert, p.
50).
202
The first journey of Holy Cross missionaries on a sailboat took seven and a half months.
203
cf. Father Charles Moreau, II, p. 1.
204
...and also in the hope that this response would hasten the approval of the Constitutions.
205
Catta, II, p. 55.
117
difficult outpost.206 In 1876, Rome dispensed the Congregation of its commitment to Bengal.
For a time, the work was taken up by the Benedictines. Holy Cross later returned to Bengal as
to a missionary heritage.207
Was Father Moreau wise to accept this mission? He explains it this way:
I have been blamed by some for accepting this mission, on the grounds that all the
other Congregations had refused it and that no good can be done there. To this
criticism I have replied, as in similar circumstances I shall always reply, that my
principle with regard to foundations is neither to ask nor to refuse anything, when all
indications seem to point to a plan of Providence.208
b) Timely interventions in difficult situations
Throughout the early history of Holy Cross, there were exemplary choices which inspire us to
this day. Most of them called for all kinds of involvement: the establishment of parishes, and
the creation of places and means to respond to apostolic needs proposed to the Congregation.
This was especially true of the long-term mission in the United States and Canada.
There were likewise occasional involvements in response to urgent situations. These flowed
from the same charity, zeal, compassion, and creative availability characteristic of Holy Cross
from its very beginning.
1846: Help for the victims of floods in Le Mans
The districts on the right bank of the Sarthe were submerged. The misery of poor families
affected by the flooding touched Father Moreau. Being familiar with this part of the city
where he ministered at “le Bon Pasteur”, he initiated a collection among college students to
assist the victims. Both brothers and priests agreed to save on food and to use the equivalent
savings to help the flood victims. Father Moreau personally distributed bread and clothing
from a boat...209
1849: Involvement during the cholera epidemic
In Le Mans and in a few other regions of France, the epidemic raged. There were hundreds of
fatalities in the poorer sections of the city. Municipal authorities gathered the sick in the old
chancery and asked Father Moreau for some nursing brothers to assist the sick.
206
Eight missionaries died in Bengal, most from illnesses contracted there. This event is recorded in
Moreau’s Circular Letters 54, 58, 76,77, 92, 136, 175; Catta, II, p. 54 ff; 108-112; Catta, M.M. of Seven Dolors,
pp. 144-148.
207
The Fathers and Brothers were to return in 1888; the Sisters of the Holy Cross, from 1888 to 1897, and
later from 1927 on; the Sisters of Holy Cross in 1928 and the Marianites in 1947.
208
Circular Letter 92.
209
Fontenelle, Msgr. René, op. cit. p. 170.
118
Moreau’s response flowed from the generosity of his heart:
Gentlemen: As I had the honor to inform you last night in my reply to your petition, I
appealed to our Brothers and priests in favor of the victims of cholera for whom you
are requesting our services. My only embarrassment was one of choice, since
practically all the religious placed themselves at my disposal. Consequently, you can
count on four nursing Brothers, and I myself will help them begin their work of
charity as soon as I receive your orders.
I have but one regret at the present time and that is my inability to offer you and your
personnel our College of Sainte-Croix to serve as a hospital; but we have students
boarding in our home, and their health, no less than their education, has been
entrusted to our care. I can, however, offer you, if need be, our little country house at
Charbonnière, called St. Joseph’s. This will show you, gentlemen, how much you can
count on the devotedness of the brothers and priests of Holy Cross.
I say priests, as well as brothers, even though you requested only brothers. If the
clergy of the parish where you are opening a hospital need help, you have only to say
the word, after having an understanding with them, and we shall be happy to offer the
consolations of religion to the victims of this terrible
plague...210
Note the openness of this response: not only nursing brothers but also priests for ministry to
the sick; not only service outside our houses, but also the offer of “La Charbonnière”, a
community property, not only at Le Mans, but elsewhere also. For in his circular letter 37, the
Founder added:
I have no doubt, my dear sons and daughters in Jesus Christ, if, in the various
localities where obedience has placed you, this destructive plague obliges the
authorities to call on you for aid, you will answer this appeal with the same readiness
and generosity as the Mother House.
And yet, Father Moreau realized the risks entailed for those who were to care for the sick!
He simply added:
...You will also show that people who are in the habit of dying daily to the world and
themselves in the spirit of evangelical renunciation do not fear death when their lives
can be useful to others.
1848-51: Kindness towards prisoners
210
Circular Letter 37.
119
Following the 1848 Revolution in France, (around 1851), several persons were arrested near
Le Mans because of political activities. Some were imprisoned, others “expatriated in a
designated city”, relates Msgr. Fontenelle. These unfortunate people, knowing Moreau’s
great charity and the Prefect’s appreciation of him, asked him to work towards reducing their
sentence. He always interceded for them without delay. Msgr. Fontenelle wrote that one
person had been interned at about 80 km. from Le Mans. Several times each year, Father
Moreau found work for him in his college to allow him some time with his family living in
Le Mans.
From the preceding, we can well imagine Moreau’s concern for the unfortunate and the poor
as well as the kind of initiatives he could take, both personally and in the name of his own.
He hoped that his sons and daughters throughout the world would do likewise. When they did
so, he approved of their initiatives wholeheartedly and informed the Congregation so all
would be in solidarity with them and supportive of their efforts.
1850: Education of young handicapped women
Around 1850, seeing the plight of the young hearing and speech impaired which no
institution was in a position to help, the sisters of Indiana undertook their education. Their
only means were their good will and dedication. In 1853, an American novice was sent to
France for her novitiate; she was to become Mother Mary Angela. Father Moreau invited her
to make the best of her stay in France, and to learn the techniques for teaching the hearing
and speech impaired. Inspired by the American sisters’ initiative, Moreau expanded the work
of education in Holy Cross. In the Rules of 1854, he included a chapter entitled: “The
Education of Deaf-Mutes.”211 In this he wrote:
Divine Providence helped us to finally realize in our society the project for deafmutes. We shall consider ourselves blessed to be able to instruct and form these
abandoned children. Did not the Divine Master himself show special love for them in
granting hearing and speech to a deaf-mute in Judea?
In the following Rule, he insists that the sisters prepare for the education of these young
women: “Be as close as possible to these unfortunate girls, through study and the use of the
best methods.”212 The Indiana sisters continued this work in their Bertrand Boarding School
for several years.213
1862: Care for war casualties
211
Rules, 1854, p. 325.
212
This section was dropped in the text approved by Rome in 1867.
213
Eleonore, Sr. M. On the King’s Highway. Appleton, 1931, p. 170 ff.
120
The Marianites, in particular, were often called upon to care for the wounded, as the Indiana
Sisters were later. In a circular letter to the sisters, April 25, 1862, Father Moreau writes:
My dear daughters in Jesus Christ, Father Sorin kindly sent Sisters to three hospitals
to care for war casualties, victims of the war between North and South America.
While fulfilling this apostolic task, one of these sisters, (Sr. M. Fidelis) died in the
military hospital of Mound City, after a brief illness...
After having praised the Sisters for the good work in this charitable mission, Father Moreau
added:
I am grateful to the religious and 1 congratulate them on the success of their mission.
I praise God and pray that he sustain their courage to the end: I commend to your
prayers the deceased sister, a martyr of charity.
There remains much to be said about Father Moreau and the service of the poor! Of the first
generation of Holy Cross, he asked that some be missioned, and that others sustain these
difficult and demanding works through prayer and sacrifice.214 Thus he sought to create
solidarity among all the members of Holy Cross.
Union of hearts, so dear to Father Moreau, found therein a new strength:
Let us not limit our interests to the narrow confines of a particular house, a province,
or our own country. This would be egoism and self-seeking. Rather let us be one with
all our houses, and regard none as a stranger to the one in which we dwell.215
It is this unity which gave a distinctive quality to the mission of Holy Cross. The Founder’s
timely involvement on behalf of the poor and deprived found him “putting the hand to the
plough” just as he so frequently asked of his own.216
We see him as a man, a citizen, and a religious, attentive to the needs of the poor and
destitute, wherever misfortune was particularly acute:
-- acting in solidarity with civil authorities who were responsible for the common good, and
with the laity who were also committed to the cause;
-- promoting humanitarianism, his own and that of Holy Cross, as followers of Christ;
-- exercising leadership based on love for the priests, brothers, sisters, and students, calling
one to go beyond self, even unto death, should God will it. Understandably, this holds true
even more so for long-term commitments.
214
Circular Letters 20, 75, 77, etc.
215
Circular Letter 174.
216
Exercices de S. Ignace (1858), 518; Sermons, 89; Pédagogie, p. 10.
121
CHARACTERISTICS OF
PREFERENTIAL SERVICE TO THE POOR
a) Universality
As a leader, Father Moreau demonstrated a broad vision and loving openness to all. His
apostolic zeal was such that he would have desired to reach out to all of French society, the
emerging Churches, and pagan lands. From the very beginning, he hoped to found a religious
family that would offer the Church evangelical workers who “would be ready to undertake
anything to instruct minds in the eternal truths and form hearts to virtue (...); disposed to
suffer anything and to go anywhere obedience calls to save souls (...) and to spread the reign
of Jesus Christ on earth”.217
This universal vision inspired his intent to teach the poor and to go to the most difficult
missions. For him, in fact, there is no salvation for all if we do not “open our hearts”218 to the
poorest of the poor.
In his foundations and apostolic endeavors, there was no exclusivity. Nonetheless, he was
watchful that his members not be caught in a narrow charity reserved for loved ones, or
granting privileges to those who already had access to other resources. Two passages from
one of his circular letters219 speak rather eloquently of this. Speaking to friends of Holy
Cross, he stressed the necessity of religious educators for the people:
The rich will always find able teachers, for there is a certain distinction attached to
the education of the wealthy... Teaching the poor, however, offers no attractions. It
holds out very little prospect of financial compensation; there is little to draw one to a
field of teaching which is restricted to so few and simple subjects. There is not even
the hope of being understood and rewarded with gratitude, for only too often,
suffering and misery embitter people and harden their hearts.
Father Moreau insisted on the importance of the quality of formation given to the more
fortunate young men at Sainte-Croix College in Le Mans. But the “new generation” which
he hoped to prepare for “the reestablishment of a weakened society” also included the youth
living in situations of poverty, and for them he pleaded.
In the same letter he recommended to the generosity of Holy Cross benefactors one of his
sons missioned to the Indians. He requested help in favor of the orphans in these words:
217
Constitutions, 1858, Rule 18.
218
Circular Letter 41.
219
ibid.
122
Alas, we know that our unfortunate country is in agony of frightful misery. For
sometimes, cries of despair and hunger have echoed from all sides.
We cannot remain insensitive (...) we must not forget that in those distant countries,
there are sufferings which are no less severe. And there you must remember, help and
relief are not so easily available as they are in France. Let our charity keep step with
misfortune...
The fortunate? Yes, but the poor also. Needs here? Yes, but also greater needs elsewhere. The
universality of charity, which, because it excludes no one, makes Christ present to the lowly,
the neglected... the least fortunate. Father Moreau underscored this when he wrote:
Country dwellers, you know many forms of poverty! You suffer ridicule, your children
are neglected, but you are our brothers and we are happy among you.220
Without doubt, Father Moreau would have fully adhered to this affirmation made by John
Paul II:
The special option for the poor, far from being a sign of particularism (...) manifests
the universality of the Church’s being and mission.221
b) Justice
Father Moreau was always concerned with justice, a justice which is a way of life, loving the
other as oneself, seeking to endow those who have less, because of our faith in Christ’s love
for all.
In the Pedagogy or Rules, there are numerous passages to this effect. Thus, speaking of the
poor working girls, Father Moreau recommended that the sisters offer “more love to those
who are less gifted”.222
In the passage already quoted from Pédagogie chrétienne with regard to the poorest children,
he says:
If you surround them with the most assiduous attention, it is because their needs are
greater and it is only justice to give more to those who have received less.223
Charity was based not on merit nor on personal satisfaction; rather it attempted to narrow the
gap and to respond to the need.
220
To the members of the Assocation of Saint Joseph, September 13, 1837.
221
John Paul II, Christian Freedom and Liberation, 68.
222
Rules, 1852, 294.
223
Pédagogie, p. 10.
123
This is the kind of justice which Moreau taught to his sons and daughters, to the privileged
young men of Sainte-Croix College. For this he established in the institution a Society of St.
Vincent de Paul. Not only did the students collect alms for the poor but they also gave of
themselves. On holidays they “visited poor families, brought food, clothing, and medicine,
etc.” Some even spent part of their vacation catechizing, teaching, easing hidden miseries and
cleaning slum areas. “If you have received much, give much”, said our Founder. Like Christ,
he turned the rich toward the poor, and this became one of the aspects of the formation given
to Holy Cross students.224
c) Compassion
For Father Moreau, the preferential service of the poor and the destitute does not flow from
strategy however apostolic it may be. There is no plan for the redress of inequalities, be they
social or other. This service is rooted in a heart filled with the charity of Christ:
It is that love of the divine Master that impels and drives us forward in his divine
ways...225
...we feel impelled by the charity of our Lord Jesus Christ to undertake some
apostolate to help countless numbers of people...226
The charity of the divine Master is one of compassion for the poor, the lowly, and the
unfortunate. Such is the compassion which Father Moreau proposed:
Jesus had compassion for all unfortunates and consoled them in all their trouble. See
him pitying the widow of Naim and returning to her the son she mourned; kindly
receiving the Samaritan woman and explaining to her the truths of the new law;
weeping with the sisters of Lazarus and bringing him back to life; caressing the little
children with paternal tenderness and blessing them as the beloved of his Father;
gathering sinners to himself with engaging kindness, encouraging them by instruction
or by a miracle of grace, even treating his most bitter and treacherous enemies as
friends, praying for them even on the cross and with his last breath...227
This is the compassion he worked to inculcate when he conveyed requests, informed the
Congregation of needy situations, or when he called upon his own to take over in dangerous
outposts where companions had been struck down by illness or even death.228
224
Catta, II, p. 217-18.
225
Circular Letter 77.
226
cf. Catta, I, p. 887.
227
cf. Exercices de S. Ignace à l’usage des Marianites, 1855, pp. 307-308.
228
cf. Circular Letters 25, 39, 103.
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Zeal surged forth as the fruit of compassion. This zeal then gave rise to action: “faith and love
pass into our hands to direct our work”.229
CONCLUSION
Above all, Father Moreau sought the glory of God. For this he undertook many endeavors
and endured numerous trials! He viewed the society of his time as a mendicant in terms of
values:
Alas! This society marked by impiety is a mendicant society thirsting for order and
rest; neither the masses nor the individuals can live from bread alone, i.e. material
pleasures, commerce and industry; they also seek truth, faith and love.230
...and he founded Holy Cross to provide shepherds who would contribute to the reform of
society.
In the youth he saw the hope of the future; he found them among the rich and the poor, and
founded Holy Cross to be at their service.
He saw the harvest of distant lands which were without evangelical workers and without
resources. Holy Cross sent the workers they needed.
...this is why I have founded auxiliary priests, prepared, educated and dedicated
teachers; why I am sending our religious to foreign lands, and finally have gathered
together young people to educate them ourselves...231
In faith all this was made possible. There is in the gospel, proclaimed and lived, an irresistible
power which transforms the world:
When Jesus is known and loved, the world will be renewed; the light of the Gospel
will dispel the darkness of our times, its morality will influence our manner of life,
justice will reign.232
The Good News proclaimed to the poor, the lowly, and the suffering is the sign and “proof of
the divine mission of Jesus Christ among humanity”.233 The Church continues this mission in
the course of time as affirmed by Vatican II.234
229
Sermons, p. 89.
230
Étrennes spirituelles, 1842, p. 41.
231
Quoted by Fontenelle, op. cit. p. 47.
232
Sermons, p. 445.
233
Circular Letter 41.
234
Ad Gentes (5).
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FOUNDER AND FATHER MODEL,
INTERCESSOR AND FRIEND
By Thomas Barrosse, C.S.C.
[Editor’s note: The following text is an excerpt from Father Barrosse’s
circular letter 22, dated August 24, 1984.]
FOR OURSELVES: FOUNDER AND FATHER
We owe Basil Moreau our existence as a religious community. We owe him the particular
traits that characterize us as religious of Holy Cross. If parents, even unwittingly, pass on to
their offspring much of their own personality, a founder does the same to the community he
calls into existence. This is especially true of a religious community, for the first generation
regularly consists of those who come together to share the founder’s vision, spirit, goals and
activities. Succeeding generations inherit and usually measure themselves by these same
elements, whether or not they recognize them as reflections of the personality and spirit of the
founder.
If Holy Cross is an apostolic community of many and varied activities, it is because the
founder himself was such a man, because he sent the earliest members of the congregation
into just such a variety of activities and because he wrote into the rule on zeal which we had
until 1968 a readiness “to undertake anything..., to suffer anything and to go anywhere that
obedience may call us to save souls that are perishing and to extend the reign of Jesus Christ
on earth”. These words, though written into the rule only in 1858 (Rule XVIII) are already
found in the personal notes and letters of Father Moreau that date from shortly after his
priestly ordination in 1821. In accord with this ideal, which he set for Holy Cross as he had
set it for himself, he scattered the first generation of religious across four continents, accepted
missions that no one else wanted and readily undertook new activities that were needed but
unattended to, provided he felt that we could perform them. Thus he laid the foundation for a
tradition of diversity and adaptability, of internationality and of readiness to undertake
responsibilities that involve risk and hard work rather than promise success. If, on the other
hand, our principal apostolates have been education at all levels, missionary activity and
services rendered by an auxiliary clergy, these emphases themselves have their roots in
Father Moreau’s life before he founded Holy Cross. He was himself a professor for over a
decade and had personal experience of the evangelizing possibilities of the classroom. As a
young priest, he had recognized the importance of the Church’s presence in mission lands and
had even dreamed of joining the Paris Foreign Mission Society. Too, as a professor, he had
often been called upon to render auxiliary services. It was his own past that had made him
sensitive to the urgency of the needs to be answered by these apostolates, and therefore he
naturally thought first of satisfying them. (I owe this insight to Sister Graziella Lalande,
C.S.C.)
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If concern for competence and high quality (today we might say professionalism) has rightly
marked most of our ministries, the same concern can already be noted in Father Moreau’s life
before he founded Holy Cross. We need only look, for example, at the thorough treatment of
topics and the close reasoning in those of his sermons which he set down in writing and
which have come down to us. Or we might consider the scholarship of the still extant notes
he prepared for various classes he taught. On becoming superior of the Brothers of Saint
Joseph, he immediately set about reorganizing their formation to assure greater competence
in teaching as well as a more thorough grounding in Christian life. He composed a treatise on
Christian pedagogy for their use. After founding the secondary school at Notre-Dame de
Sainte-Croix, he never ceased to improve the quality of academic and religious formation
provided to the students.
If our life together has been marked over the years by a strong community spirit and a certain
family-like informality, we find insistence on this spirit recurring repeatedly in Father
Moreau’s circular letters and find it exemplified in his personal correspondence with the
religious; it is also clearly written into the rules which he gave us and which he himself lived.
His circular letters speak of union and community. They often use the words “family”,
“friends” and “friendship” to describe the mutual relationship of the religious. Our founder’s
personal correspondence with members of the congregation is usually marked by a disarming
informality and warmth. His Rules of 1858 speak of the “sincere concern and cordial
affection” the members of the congregation should have for one another and add, “They will
always live together as close friends” (Rule XVII). If this community spirit reaches out to
include our three societies as well as the laity and clergy with whom or to whom we minister,
we find that this already existed in our early years and was considered by the founder “[his]
greatest consolation and the glory of [our] institute” (CL 5, December 27, 1837).
I am well aware that we have not, throughout our somewhat checkered history, always
exhibited with equal clarity what I have singled out as some of the characteristics of Holy
Cross. But they seem always to have reasserted themselves. Why, if not because they form
part of what lies deepest in us and comes from our very roots?
I am also aware that Father Moreau, towards the end of his years as superior general, was
depicted by a small but vocal group of religious as arbitrary, autocratic and quite different
from what I have presented him to be above. There is no doubt that our founder had a strong
personality, that he did not always succeed in controlling it and that he could prove a
formidable foe, especially when he was convinced that he was struggling for the rights or
insisting on the duties of the persons involved. I find it remarkable, however, that none of the
religious who spoke negatively of him had anything but praise as long as they lived with him
at close range, that all of them spoke out only after having been reprimanded by him for
conduct difficult to reconcile with their religious obligations, and that most of them found
themselves in conflict with him in matters that clearly, or at least in his perception, were
matters of justice. I can only invite any who may feel that I have tried to make him seem a
personality much more attractive then he actually was to examine his correspondence and to
study biographies that present the details of the conflicts that marked his life.
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Most of what I have written above, I have suggested, less directly and with less detail, in
earlier letters. I present it here to help all of us appreciate that what we are as Holy Cross we
owe first and foremost to our founder and that the many great men and women who have
shaped the course of our subsequent history were walking in paths that he and the first
generation of Holy Cross religious had opened and had trod. I have no doubt that he lived the
ideal he proposed to the first religious and that, despite his failings and limitations, which he
in no way attempted to hide, he lived that ideal with a certain fullness. Thus the vision we
have inherited and spirit we have had communicated to us, we have received ultimately from
him, and they were first his own. To him, then, we owe an enormous debt of gratitude - or
rather to the God who, as he himself says (CL 14, September 1, 1841), chose to make use of
him in order to bring Holy Cross into existence as the particular apostolic religious
community that we are - the God who, in brief, has given him to us as founder and father.
We should not find it hard to perceive how appropriate was the use which Father James W.
Donahue made of the text of Isaiah 51:1-2 when as superior general he called the
congregation to return to the founder if we wished to enjoy fully the grace of our vocation.
The prophet had said to the Jews returning from exile and starting to rebuild in the Promised
Land:
Look to the rock from which you were hewn,
the quarry from which you were cut.
Look to Abraham, your father,
and Sarah, who gave you birth.
For him, when he was alone, did I call
and him did I bless and multiply.
FOR THE PEOPLE AND OURSELVES:
MODEL, INTERCESSOR AND FRIEND
What might Basil Moreau mean to the larger community of God’s people? Of course, if Holy
Cross is a gift of God to the Church and if he used Basil Moreau to found and shape Holy
Cross, then the Church has reason to be grateful to God for our founder. But is Father
Moreau’s life of value to the Christian people of today only because Holy Cross still serves
them, or is his life such as to stir the admiration of sincere believers, offer encouragement to
them in the living out of their own Christian lives, invite their imitation, arouse their
veneration and draw them into friendship with him? And if his life can do all this for them,
should it not do the same for us? To attempt an answer to these questions, we must look at
specific aspects of his life and work.
His vision
Though it was very different from our own, the nineteenth century in Europe was, like ours, a
troubled period. Indeed, it was a time of violence, of revolution and of the struggle to rebuild.
The times and the task required or matured strong personalities. A good number of the
builders of a new or renewed society and Church had personalities as vigorous as that of
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Basil Moreau. But he differed from many or most. Many of them did not have origins as
humble as his own: a simple country family many of whose members were illiterate or nearly
so, a family to which he always remained strongly attached. Few of the founders who were
his contemporaries attempted to respond to such a wide spectrum of the needs of the Church
and of society as he did, that is, few had so broad an apostolic vision. None of them founded
a congregation quite like Holy Cross, as many of the other superiors general in Rome remind
me.
The nineteenth century saw the foundation of a fair number of communities of priests and
brothers and even of some of men and women religious, but I know of none like our own
officially approved by the Holy See as a congregation of societies of clerical and lay religious
on a completely equal footing and meant to collaborate with each other in the achievement of
their respective aims. This vision originally included the society of sisters too: a vision of
clerics, lay men and lay women working together as equals to advance the kingdom of God.
The nineteenth century was a period of struggle at the level of civil government between
highly centralized political structures and more democratic forms. In the Church
centralization was on the increase. But the founder of Holy Cross insisted on collegial
structures by which most of the important decisions were to be taken: an annual general
chapter with very broad authority and even local chapters with decision-making powers; he
undertook extensive consultation on matters of congregation-wide interest and he did not
assign religious to the more difficult ministries unless they answered the invitation to
volunteer for them. His vision was one of a community which was “the work of all”, for
which all of its members were “jointly responsible” (CL 17, January 10, 1843).
Father Moreau was very much a man of the nineteenth century. He would have been an
anomaly and irrelevant to his contemporaries, had he not been. But we may ask whether, in
the aspects of his vision mentioned in the two preceding paragraphs, he was not a prophetic
forerunner of our own time. Indeed these particular points proved too much for Rome and for
his own contemporaries: the sisters were separated from the men by Pope Pius IX; the
collegial structures were drastically limited in view of papal approval; and the authority
structures of the congregation quickly became more centralized and less participative under
his successors without, however, being completely transformed. We have, of course,
reversed this process. But in the Church at large, despite the direction given by the Second
Vatican Council, is not the vision of our founder still very much only a dream for the future?
There are other aspects of his life and work that show him to have been a man of vision
beyond his own time, but I do not think that in those particular points lies his principal appeal
to the Christian people of today. I propose three marks of his life which I consider
outstanding and as having a special value for many Christians of our age as well as for
ourselves: his sense of Providence, his sense of justice and the place of the cross in his life.
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His sense of Providence
From his earliest writings, Father Moreau shows a vivid sense of a divine Providence that
extends to every aspect of daily life. His overriding desire is to accept and cooperate with
that Providence. In particular, he sees Holy Cross as the work of Providence and himself only
a tool that God can easily dispense with. In the circular letter which he writes at each year’s
end, he recognizes in all that has happened over the preceding twelve months, pleasant or
unpleasant, a manifestation of God’s paternal care. He finds everything, even the heaviest of
crosses, as simply one more reason to trust in Providence. He welcomes trials with gratitude
and insists that he experiences no lingering sadness because of them.
Despite his ability to organize, plan and efficiently carry out any project he takes up (a talent
he considers God-given), he is willing to undertake new initiatives only when he has
discerned clear indications of a “plan of Providence” (CL 92, January 1, 1858), never wanting
“to get ahead of Providence” (Letter from his spiritual director, August 5, 1841). In short,
Father Moreau sees God as present and active everywhere in his life and desires only to
accept and follow God’s lead. It is not surprising, then, that he can write in 1853: “I have
searched for nothing but the spirit of God, and the rest is always secondary to me”
(September 9, to Mother Mary of the Seven Dolors), or that he should write into our rules:
“Nothing is more necessary than the spirit of faith in order to preserve, perfect and develop
the work of Holy Cross” (Rule X, 1864).
His sense of justice
The vigor and forthrightness of Father Moreau’s personality were perhaps never so evident as
when he faced a situation which he deemed unjust. From his childhood he knew what it was
to be the victim of injustice. He had grown up in a society many of whose laws discriminated
against Catholics loyal to Rome, and the heroes of his younger years were priests who has
refused to take the oath of loyalty to the Revolutionary government and had exercised their
ministry at the risk of their lives. At the same time his family background and his
temperament conspired to make him very direct, even confrontative when there might be
need. He did not hesitate, for example, to call a lie a lie, no matter who told it or how, when
he had evidence that the speaker or writer had known the truth. He found it difficult to
understand how clergy, including his bishop, could resort to ways he considered underhanded
or how religious, including religious of Holy Cross with superiors among them, could
rationalize what seemed to him simply disobedience. On the other hand, he was realistic
enough to recognize that he had to live and deal with people who had a less sharp sense of
justice than his own and he never held the least grudge against anyone with whom he clashed.
Throughout most of his years as superior, he had to struggle in the face of discrimination
against a Catholic education intended mainly for the poor - that struggle sometimes brought
him into open conflict with civil authorities. On more than one occasion he had to defend
himself and the work of Holy Cross against libelous attacks which sometimes came in print
and even from members of the clergy. He did it with the force of facts but without acrimony.
At times, much to his displeasure, he found himself involved in court cases, though he
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accepted such involvement only after he had asked advice and when he was sure that
someone’s rights were at stake. The outcome, of course, whatever it was, he recognized as the
design of a paternal Providence.
When he was convinced that the sale of the mother house was being engineered in such a way
as to thwart its debtors of their rights and that the only means to protect those rights was to
provoke a legal seizure of the property, once again after advice, he took the necessary steps.
When his successor and his bishop ordered him to stop, he told them, without anger or
bitterness, that “not even legitimate superiors can command except insofar as their orders
inflict no grave harm on truth, justice and charity”. He then proceeded to show how this
“grave harm” was being inflicted (Letter to Bishop Fillion, December 13, 1868). Since there
was no other means to safeguard the rights of innocent parties, he informed them that “no
authority on earth” could impose a different course of action upon him (Catta, Basil Anthony
Mary Moreau, vol. II, p. 930).
In the end, he himself was the victim of much injustice. However, when it was only his own
person involved, he readily, even gratefully, accepted the cross, pardoning, he writes, “with
all my heart ... all those who have harmed my reputation or the goods which I held in trust
[and] thanking God for having found me worthy to suffer something on the occasion of
works undertaken for his glory” (August 3, 1871; Catta II, p. 1010). But this already brings
us to the third mark of his life that I wish to underscore.
The place of the cross in his life
I cannot name another founder who, to my knowledge, suffered as long, as harshly and as
constantly as Father Moreau. Though his health was good through most of his life and severe
interior trials, at times frightful, do not seem to have been very frequent, suffering occasioned
or inflicted by others was almost incessant.
The sufferings of religious at foundations in different parts of the world - from great poverty,
lack of adequate food or shelter, harshness of climate and exposure to diseases often of
epidemic proportions - weighed heavily upon him. After all, he had sent them there. He also
suffered much from the very numerous deaths of members of the congregation from these
same causes, including religious of young age and outstanding leadership ability.
Opposition on the part of his bishop, whom he respected and admired and who had even been
his spiritual director during his years as a seminarian, smouldered over almost twenty years.
Not rarely this opposition expressed itself in open or devious attempts by the bishop to
frustrate Father Moreau’s activities, and sometimes it flared up in direct confrontation.
Repeated conflicts with hostile civil authorities marked the entire length of his ministry.
Calumny, even in printed form, from opponents, including ecclesiastics, was not rare.
Cruelest of all was what he suffered from religious of Holy Cross: occasional outright
disobedience, more frequent passive resistance to his authority or hidden disobedience, and
finally direct persecution which attempted to make him a scapegoat for all the congregation’s
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ills. This was, of course, the behavior of very few, but among them were some of the most
influential members of Holy Cross. Under their management, the general chapter of 1868
denounced him in a circular letter that was made public, and a small number of individual
religious took frequent occasion thereafter openly to blame or insult him through the later
years of his life. Some addressed repeated letters of denunciation to Rome.
It is not surprising that, in these latter years, Father Moreau thought he saw his life’s work
being completely undone; remember that he had been convinced that it was God’s work and
often at the cost of injustice to innocent bystanders. It was his intolerance of injustice, and
this alone, that led to an occasional vigorous reaction on his part. Yet through all this he
could repeatedly say that he was at peace, that he harbored no ill will towards any of his
opponents and could write to one of the Marianites of the “trials which the good God has sent
me”: “They are a grace for which I bless him” (July 17, 1872). Mother Mary of the Seven
Dolors could even write, in the letter describing his last days, of his “customary cheerfulness”
during the later years of his life. In this he was simply being consistent with the attitude he
had had in his earlier years: that of an all-encompassing vision of faith which recognized God
as present and active in every event and especially in the cross, present and active
accomplishing the benevolent designs of paternal providence, mysterious and
incomprehensible as those designs might be.
Our time is an era of sweeping changes in a society with an uncertain future, a period in
which we have grown accustomed to speaking of the need to discern the signs God may be
giving of the direction in which God wants us to move. Ours is a troubled time, an era of
rampant oppression and institutionalized violence matched by a growing hunger and outcry
for justice. Ours is a time when the cross, and often a heavy cross, is not absent from the lives
of many people, though so many do not know how to shoulder it. It is my opinion that Basil
Moreau has much to say to the Church of today by the type of community he dreamed of for
Holy Cross and that he has much to say to the Christian people and particularly to ourselves
by his life of faith, his struggle for justice and the way he bore the cross.
A number of laity and clergy, after reading Father Moreau’s life, have expressed their
astonishment at his sufferings and at the faith with which he bore them or at other aspects of
his life. People can react only to what they are aware of; they can be influenced only by a
person whom they know. Today those who are not members of Holy Cross are likely to know
our founder only to the degree that we make him known. If we feel that God has meant the
life of Basil Moreau to serve the good of the Church beyond using him as an instrument to
found Holy Cross, then we will make him known indeed, we will recognize this as a
particular responsibility of ours.
132
SOME NOTES ON COLLABORATION
By Joel Giallanza, C.S.C.
The word “collaboration” has been used frequently within Holy Cross in recent years. The
wide range of situations and settings, projects and processes to which it is applied assumes a
rather all-encompassing definition. At the same time, this assumption reflects a lack of
precise meaning. Collaboration has been used to describe community and apostolic
relationships and activities among the four congregations within the Family of Holy Cross as
well as relationships and activities within each congregation. It has been applied somewhat
unevenly to a diversity of realities, from committee meetings to major commitments, from
events lasting but a few days to endeavors representing years of presence and work. Thus,
collaboration also runs the risk of being over-used and applied so generically that its
significance and distinctiveness are diminished.
Collaboration is a relatively recent acquisition to Holy Cross vocabulary. The frequency with
which it is used became more evident after 1973 and the celebrations of the centennial of
Father Moreau’s death. Still, it seems to touch something deep within the spirit of Holy
Cross men and women which speaks of the ideals marking our history and heritage from the
very beginning. These present notes will focus on that heritage from the perspectives of Basil
Moreau and the constitutional texts of the four congregations within the Holy Cross Family.
My hope is to contribute to our continuing discussion concerning the evolution, meaning, and
implementation of collaboration.
BASIL MOREAU
The term collaboration does not appear in Father Moreau’s writings. To trace its roots to his
circular letters, personal correspondence, and administrative activities, we would need to
explore his understanding of community, the congregation as family, mutuality in its
relational, communal, and ministerial dimensions, and inter-societal cooperation. Such an
exploration goes far beyond the scope of this article. However, some aspects from each of
those areas will be incorporated here to focus on three points which reflect Father Moreau’s
perspective.
Source
For Moreau, the first of all collaborations is our obedient response to God’s will for Holy
Cross, to the presence and activity of Providence among us.
There is one condition which is essential for the future of the Congregation of
Holy Cross, a condition without which not even Providence will act: the
cooperation of our good will, the fidelity to correspond to the grace of our
vocation. (CL79)
133
This cooperation and fidelity characterize our share in “God’s Work”235, the designation by
which Moreau usually describes Holy Cross.
Providence, God’s loving presence and activity, has called us together as the Family of Holy
Cross to continue the mission of Jesus. That call and our united response to it constitute the
source of a “family identity” by which we understand ourselves to be interdependent with one
another. That call and response are also the source of our willingness to work together and the
sustenance for our efforts to assist and encourage one another.
This “family identity”, this interdependence, is articulated in several of Father Moreau’s
letters to the community. Circular letter 14 remains a significant document for understanding
his deepest convictions about what Holy Cross is to be and become. Addressing the very
nature of the unity which must identify the members of Holy Cross, he writes:
Notwithstanding differences of temperament and talent, the inequality of
means, and the differences of vocation and obedience, the one aim of the glory
of God and the salvation of souls inspires almost all the members and gives
rise to a oneness of effort which tends toward that more perfect union of
hearts which constitutes its bond and strength. (CL14)
Even a brief reflection on this text reveals the depth of meaning which Moreau assigned to
unity in diversity. Personalities, talents, capabilities, tasks and responsibilities in ministry are
many and varied among us. They constitute the richness of our diversity. Father Moreau was
keenly aware that these very realities which distinguish us among ourselves could become
sources of division unless directed toward a common end by a powerful and unifying force.
The common end, the “one aim”236, he places before the members of Holy Cross was nothing
less than “the glory of God and the salvation of souls”. This was to be the inspiration, the
catalyst, which put the members into action.
The unifying force directing us toward that goal is the “oneness of effort” it inspires.
Precisely because we are on this journey together toward that common end, we desire and
choose to work together, to unite our efforts. Even as this unity of effort supports us on the
journey, it leads us to that deeper “union of hearts”. This union constitutes the true “bond
and strength” of all our efforts. For Moreau, union of hearts enables us to unite and sustain
our common efforts in working for the glory of God and the good of others. Thus,
interdependence and the apostolic effectiveness which stems from it are, first of all, rooted in
the heart.
Vision
235
“Holy Cross is not a human work, but God’s very own” (CL40). Often, when referring to the congregation,
Moreau would speak or write simply of “the Work”.
236
“Zeal” is used by Moreau in the original. However, “one aim” was chosen by the English translators
because the context refers to various elements moving togther toward a common goal. In this instance, then,
“one aim” articulates clearly his intention and meaning.
134
Father Moreau’s vision of the Family of Holy Cross began to take shape in 1835 when he
founded the Auxiliary Priests and became the superior of the Brothers of Saint Joseph.
Moreau was a pragmatist. He knew that specific steps had to be planned and implemented if
the vision was ever to become a reality. In 1839 he writes a brief letter to the community
announcing the annual retreat. He uses this occasion to provide a sketch of “the plan I had in
mind in bringing you to Sainte-Croix” (CL8).
This plan was to found three establishments consecrated to the Most Holy
Hearts of Jesus, Mary and Joseph, although living in separate dwellings and
under different rules, would, nevertheless, remain united among themselves
after the model of the Holy Family. (ibid.).
Though not developed as elaborately as in circular letter 14, this sketch indicates the
interdependence, the unity, which was to be the hallmark of Holy Cross religious. Father
Moreau uses the powerful metaphor of the Holy Family to emphasize the dignity and equality
of each society and the depth of unity which forms the bond among the three societies.237 As
indicated earlier, that bond is rooted in the heart. Elsewhere, Moreau writes that the Holy
Family “were one at heart by their unity of thought and uniformity of conduct” (CL14).
Collaboration, and the interdependence and unity which characterize it, are apostolic realities.
They extend far beyond the boundaries of Holy Cross to touch the people for and with whom
we minister. In fact, apostolic effectiveness, from Moreau’s perspective, depends upon our
interdependence and unity.
Let us be “one”, just as our Lord Jesus Christ asked this unity for us of His
Father. It is only on this condition that God will give us His own strength;
this strength which flows from charity, mutual harmony, oneness of wills, and
the mild bonds of the heart. From this there arises a twofold power, without
which we can do absolutely nothing for the salvation of souls: power before
God, who is the source of union, and power before the people, whom it
captivates, because it is the effect of grace and consequently of supernatural
help. (CL153)
Father Moreau envisioned our union as a prophetic power and presence and witness among
the people. It is not surprising, then, that he describes union as “a powerful lever with which
we could move, direct, and sanctify the whole world” (CL14). This lever will be an effective
instrument for the world’s transformation only to the degree that we live the “prayer of our
237
Other metaphors used by Moreau when speaking of community and interdependence include: the Holy
Trinity to emphasize the common interests and aims among the societies, the Pauline image of the body (1
Cor.12) to emphasize the relational qualities of cooperation and concern, and the Vine and Branches (Jn.15) to
emphasize that inter-societal unity is rooted in the Lord.
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Lord for His disciples and their successors: ‘May they be one, Father, as you and I are one’”
(ibid.).238
Practice
This vision of interdependence remains but a theory unless it takes flesh through the very
practical means by which we organize our common life and mission. Father Moreau
identified three principal areas through which interdependence was to be practiced: mission,
structures, and relationships.
Diversity of ministries is not a new reality in Holy Cross. Though that diversity may be
wider today than in the past, even in Moreau’s time the men and women of Holy Cross were
involved in a variety of works. The bond linking those different apostolic activities was the
mission of Holy Cross. By our vocation and profession we are called and so commit
ourselves to continue that mission and to be accountable for it. Quite simply, “our work here
is the work of each and everyone, and we are all, individually and collectively, responsible
for it in the eyes of God and humanity” (CL17).
The design of congregational structures needed to be fashioned by interdependence if it was
to facilitate effectively the continuing and expanding mission of Holy Cross. In Father
Moreau’s original plan, all members were involved in the decision-making processes through
their representatives. Chapters were the highest authority, even at the level of the local
community. Government was decentralized and subsidiarity was practiced. Though some
governmental structures were modified in 1855 to obtain initial Roman approval, Moreau
remained convinced that they should facilitate union and apostolic effectiveness. Those
structures must establish among the members of Holy Cross “the same dependence which
exists between the branches of a tree and its trunk, between the rays of the sun and its fire,
between brooks and their source” (CL14).
Extensive personal contact among the members assured that diverse ministries and
decentralized structures would not inadvertently draw them apart from one another. For
Moreau, the three societies of Holy Cross “have been founded on such close mutual
relationships as to constitute but one work by their common interests and unity of hearts”
(CL14). In fact, “among the priests, brothers, and sisters there should be such conformity of
sentiments, interests and wills as to make all of us one in somewhat the same manner as the
Father, Son, and Holy Spirit are one” (ibid.). It is especially through our mutual relationships
that we learn to see ourselves as interdependent, as called to accompany one another by
vocation, in mission and for mission. “By these relationships of mutual friendship and
dependence we shall help one another correspond with the designs of Providence in our
238
see John 17:21. Very often, Father Moreau cites gospel texts from memory, according to the Latin text but
in his own words, rather than citing a particular translation as we are accustomed to do today. Here, he rephrases the text, omitting the words, “you are in me, and me in you”.
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regard” (CL26). Apart from the interdependence nurtured by such relationships, any efforts
at collaboration will have a very brief life span.
The practical dimensions of Father Moreau’s vision of interdependence for Holy Cross are
pervasive, touching our mission, structures, and relationships. The union underlying that
interdependence is substantive to the very nature of apostolic religious life in Holy Cross.
Thus, the call to this way of life is simultaneously a call to interdependence with others, in
everyday tasks and responsibilities and throughout life.
CONSTITUTIONS
These present notes on collaboration will only mention what the four Holy Cross
constitutional texts say about interdependence and collaboration. In 1987, the general
councils of the four congregations affirmed “that the charism is broader than what each of our
Congregations can implement and that there should be an active interrelationship which
promotes the living out of the original charism in its totality”. It is important, then, to view
the present constitutional texts in light of that statement; together, the texts provide insight
concerning the nature of interdependence and collaboration.
The method to be used here is simply to indicate three points from each of the constitutions.
Actual excerpts are indicated by quotation marks and are without commentary. Additional
wording is used only to identify the context in which the excerpt appears within each
constitution. The points cited are not the only ones found in a particular constitution, nor are
they present only in that constitution. Thus, there is correspondence and parallelism among
the four texts.
Priests and Brothers of Holy Cross want interdependence to characterize the witness they
strive to give through their “mutual respect and shared undertaking” (11). Their apostolic
presence is marked by a solidarity through which they “stand side by side with all
people...supporting...efforts to form communities of the coming kingdom” (12). This spirit of
interdependence is transmitted in initial formation so members will have “access to the
distinctive benefits of being in the Congregation of Holy Cross” (72).
Marianites of Holy Cross emphasize a congregational inclusiveness which extends to “all our
sisters throughout the world,...to all the members of the family of Holy Cross and to our
brothers and sisters in the church” (2). In ministry, they “endeavor to collaborate with clergy,
laity and other religious in order to discern and to respond to the needs of God’s people” (8).
Fostering “interpersonal relationships ...[and welcoming] both the support and the challenge
this implies” (10) are primary means for maintaining interdependence.
Sisters of the Holy Cross plan their ministerial activities through a congregational
coordination which includes “consulting those with whom we work and whom we serve”
(4.2). In community, they accept responsibility “for creating a climate which promotes the
personal growth of each sister, openness to others, and the well-being and apostolic vitality of
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the community” (11). To support individual and communal discernment, “life in community
and in mission is facilitated through our...structures of government” (21).
Sisters of Holy Cross develop an “ecclesial awareness...[which] intensifies their solidarity
with the Christians of their milieu and with all their brothers and sisters in Christ” (35).
Through their community life, and “cognizant that they have been drawn together by the
power of God, they recognize and accept one another as members of one same family in
Jesus Christ” (42). “Continued collaboration in the creative and sanctifying work of God
allows each sister, through her commitment, ‘to grow and become strong until Christ is
formed in her’” (74).
Such a brief overview does not and cannot reflect the full brilliance and beauty of these texts.
It is meant only to provide a glimpse into their insights concerning interdependence and
collaboration. That glimpse, however, reveals the pervasive character and influence of these
aspects of Holy Cross heritage. Almost everything about life in Holy Cross is touched by
them: our presence and relationships in ministry and community; congregational structures;
the programs and processes of formation; our relationships with the institutional church; and
our individual and communal responses to God’s presence and activity in our lives and in our
world. Though we sometimes use other terms and phrases depending upon the particular
context, interdependence and collaboration are fundamental as a principle and a practice by
which we designate our identity in Holy Cross, determine our response to God’s work among
us, and delineate our efforts in continuing the mission of Jesus.
ATTITUDE AND APPROACH
What emerges from the writings of Basil Moreau and the texts of the constitutions are an
attitude and an approach. I believe the attitude can be described as interdependence and the
approach as collaboration. By nature, the first is interior, the second is practical; both are
apostolic.
Interdependence is the attitude by which we recognize our essential complementarity as three
societies within the Family of Holy Cross. It is the perspective with which we want to
develop and conduct all our relationships and activities. Interdependence is interior, rising
from the heart and extending outward - to the community, the church, the people. It can
fashion our identity as Holy Cross.
Collaboration is the approach which puts this attitude into action. We strive to use it as a
guide for our planning and a standard for implementing our plans. Collaboration is practical,
made real through actions born of the desire and choice to work together with other Holy
Cross religious and with all people. It can mark our means and methods in ministry.
Because these two are so intimately linked, as attitude and approach, as principle and
practice, they have eluded distinct and durable definitions. Equally elusive has been the
development of clear criteria for determining when, how, and to what extent they are present
and operative in one or another situation. Father Moreau encouraged us and left an example
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to us, but he never said that living the vision would be easy. Our reflection and conversation
concerning interdependence and collaboration as fundamental aspects of our heritage must
continue. The vision is ours to live and to place before the church and the world as a
powerful and prophetic sign.
The members of the association are to form but one same family, united by the
sweet bonds of mutual charity and the three vows of religion. In this way,
Notre-Dame de Sainte-Croix will grow like a mighty tree and constantly shoot
forth new limbs and branches, which will be nourished by the same life-giving
sap. If this is to be so, however, all the members must cultivate the spirit of
mutual love and cooperation, and have at heart the welfare and success of the
association as a whole rather than the private interests of egoism and selflove. Were it otherwise, rivalry and dissension would be inevitable. If it is to
take root and grow, our association must necessarily be based on evangelical
abnegation and unselfishness. Only grace can produce these dispositions in
our fallen nature, but with them, there will not be a single member of our
association who will not make a personal contribution to its progress,
according to strength, intellectual ability and particular aptitudes. One will
do intellectual work and another, manual labor; this one will teach, that one
will administer; and all the while this activity of the individual will help the
community, and the activity of the community will, in turn, help each
individual. Joys and sorrows will be mutual. If any fail in health or are
incapacitated before their time, the others will support them and provide for
their needs. Then it is that we shall taste the happiness of a life of poverty,
chastity, and obedience in the midst of priests, brothers, and sisters in Jesus
Christ, and we shall sing with David: “Behold how good it is and how
pleasant to dwell together in unity” (CL65).
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SOLIDARITY AND INTERNATIONALITY:
HERITAGE AND FUTURE FOR HOLY CROSS
by Aline Marie Steuer, C.S.C.
Solidarity and internationality touch the very foundations of our being. They are part of who
we are, part of the rich heritage received from Father Moreau. They give shape to our identity
and mission. They affect how we see ourselves and our future, and they are issues which will
give us direction for the new millennium.
The direction for our future cannot be undertaken in isolation from the reality of the world in
which we find ourselves. If we hope to be true to who we are at the core of our being, our
choices must be in touch with our past and critically aware of where we are at present.
This reflection, therefore, will begin with a description of some of the major changes which
have affected society and religious life in our recent past. Then an examination of our basic
identity as disciples of Jesus and members of the Holy Cross family will point to solidarity
and internationality as contemporary expressions of Moreau’s heritage.
OUR RECENT HISTORY
Changes in Religious Life
If we look back to the years before the II Vatican Council, we might be tempted to feel
nostalgic about our sense of being one, of knowing what our mission was. We knew who we
were and what we were about during those years. Vatican II challenged us, however, to look
more closely at our mission and at the modern world which we were serving. We had, as the
expression went, “left the world” to serve the church in our schools, hospitals and parishes.
Suddenly, we were being asked to be incarnated, inculturated, immersed in the wider world.
Renewal and aggiornamento became part of our everyday vocabulary. From then on, the
changes occurring in the reality around us were to become part of the definition of our
mission and of our understanding of who we are as members of Holy Cross.
During these thirty years since the II Vatican Council, religious life has undergone a most
profound renewal. With a sense of accomplishment, religious throughout the world can point
to certain aspects of growth common to us all. The following six seem to be of particular
importance for us at this time:
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1. Areas of growth: a) scripture has become the object of study and the basis for a deeper
spirituality; b) inculturation has become a major theme of reflection for religious in all
countries; c) the prophetic dimension of religious life has received renewed emphasis as
religious have become conscious of the global crisis provoked by unprecedented poverty,
environmental destruction, and social disintegration; d) the growing awareness of the
masses of marginalized, impoverished people in today’s world has led religious to
commit themselves to greater solidarity with the poor in a variety of ways; e) a growing
consciousness of the dignity of women and of the social determinations which limit their
full development have brought many religious into greater solidarity with other women
and, at the same time, into conflict with both society and the institutional church; and f)
worldwide concern with the future of our planet has moved many religious to become
actively involved in ecological activities.
At the same time, this renewal seems to have hit certain blind spots which prevent God’s
Spirit from moving religious to further growth.
2. Limits: a) a number of religious demonstrate little appreciation for the critical thinking
and intellectual growth necessary for understanding the causes of the world crisis and for
the ability to direct our mission in a manner adequate to the transformation of society; b)
many religious see little connection between ministerial service and personal or spiritual
development. For them, ministry is not a primary place of encounter with God, nor is
prayer a coming to grips with God and God’s reign as they are manifest in the world in
which they live and work; c) many religious do not perceive the danger nor the extent to
which capitalism, technology and affluence threaten the very core of religious life, nor are
they sufficiently aware of how the dominant culture influences our values and choices; d)
ethnically or racially distinct groups feel that their cultures are either unwelcome or
unrecognized. The presence of a predominant number of members from one cultural
group promotes unconscious prejudice and makes it difficult for minority populations to
be and to feel accepted; and e) efforts made on the part of leadership toward promoting
personal initiative and responsibility among religious have been perceived by some as a
lack of definition of a congregation’s identity or mission.239
Changes in Society
Our world as we knew it before the 1960's also appeared to be fairly stable. In spite of the
impoverishment of masses of workers caused by liberal capitalism and the industrial
revolution, in spite of the exaltation of human reason and the human person beyond all limits,
in spite of the weakening of solidarity among peoples which these movements provoked, we
believed that a common sense of values existed in the world, and that among us there was a
common understanding of the world and of our place in it.
239
See “Research Executive Summary: Future of Religious Orders in the United States.” Origins, September
24, 1992, pp. 257-72.
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The 1960's, however, marked a turning point. The euphoric hope of John XXIII that
economic development would eliminate misery and poverty throughout the world, proved
false. In the U.S., the Kennedy era gave way to the Vietnam War and then to the escalation of
nuclear arms production. Rural populations throughout the world fled to the meccas of large
cities because of the impossibility of maintaining their lands against government regulations
and practices which favored agri-business. Wars of liberation and the demand for human
rights became household topics.
New technologies have been applied in every sector of our lives: industry, commerce,
finance, medical services, and agriculture, to name a few. These advances in technology
could be of great benefit to humanity, and no one denies the achievements and possibilities
which exist. Unfortunately, technology and economic superiority have become today’s
dominant values. The use of technology permits a tremendous increase in productivity, to be
sure, and by an ever decreasing number of persons.
The results of the increased productivity, however, are controlled by and function according
to the interests of a few, very powerful transnational corporations. As a result, the world’s
population, already impoverished by past colonialism and the industrial revolution, now finds
itself under the control of the Group of Seven. Seven industrialized nations determine the
economic destinies of the entire world. In 1970 these nations came together to stave off a
possible market crash equal to that of the 1930's. They elaborated new economic policies in
order to secure economic stability. In so doing, they imposed death-dealing regulations on
the rest of the world. Two devastating results of these neo-liberal policies are 1) increasing
levels of permanent unemployment, even in the industrialized nations, and 2) increasing
poverty of seventy-five percent of the world’s population.
The primacy of economics and technology over all other dimensions of life is presented today
as the only model for economic and social development. It is put forth as the purpose for
human work and the guarantee of personal happiness. It has become the good news, the
‘gospel’ of the modern person! Everything is transformed into a source of profit: the earth
and its riches, human wisdom and its inventions, relationships among people, and work with
all its accomplishments. Everything is being judged by, valued by economics and
consumption. In order to fit into this world one must consume. In order to survive, one must
be able to obtain a job. For this, one must have an education, be quick and efficient, able to
negotiate, to question, and to take initiative. People who cannot ‘perform’ are left by the
wayside or used and discarded with no regard for their human worth. What we see around us
is a brutal increase in the number of persons excluded from participation, from production,
from a basic human level of well-being, and from citizenship. Whole cultures, traditions, and
ways of understanding the world are being destroyed and with little consideration of the
impact on the human person.
Our world is no longer that of the 1960's. The Cold War which dominated the ‘70s and ‘80s
has ended. As the world changes, our understanding of who we are as religious of Holy
Cross and of our mission in this world must also change. If our charism can be defined as
“responding to need,” if we are to be engaged in the “compassionate, prophetic, liberating
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action,”240 to which we call ourselves, it is the masses of impoverished people who are
voicing the call of God to us today. Fortunately, we do not face the magnitude of this crisis
alone. As we move into the next century, it is becoming evident to many that the production
of material goods cannot continue to be the measure of “progress”; that unsustainable
development does not benefit the majority of the world’s peoples, nor does it fulfill people’s
hopes. It is obvious that the world cannot sustain the level of consumption that characterizes
the developed nations. The abuse of nature in order to arrive at this level has meant a
destruction which threatens the future of human existence more urgently than the nuclear
threat did in the past. Unlimited progress is a recognized synonym for ecological suicide as
well as for the death of human values.
A number of worldwide movements have come into being in the reaction against these
dehumanizing forces in our world. The feminist movement, the ecological movement and the
struggles for liberation from colonial regimes and from racial or economic apartheid are some
of the strongest signs of hope in our times; signs of the victory of Jesus’ resurrection over the
forces of death. To witness to the God of mercy and compassion in this post-modern age,
will demand of us a new spirituality, one shared with people of many races and many beliefs.
As disciples of Jesus, we must take care that this spirituality “take its bearing. . .from the
suffering of those in the underside of history, prize human solidarity and peace and find life...
in affective kinship with the extended family of the cosmos.”241
OUR BASIC IDENTITY
This is the reality which must be held in mind while we plan for the future of our
congregations. Basic to our vocation as religious and basic to our response to this reality is
the fact that we are called to be disciples of Jesus, and we are members of congregations
shaped by Moreau’s life and vision.
Followers of Jesus
We have all made public profession of our desire to live the gospel of Christ in a Holy Cross
congregation by professing anew our baptismal commitment to be followers of Jesus. What
we mean by this discipleship, which is the root of our identity, can only become clearer by
examining Jesus’ life, his words, attitudes and actions. As in Jesus’ life, our relationship with
God and others must be immersed in world reality and in the Word of God.
To be immersed in world reality and in the Word of God: What does this mean? First,
immersion in God’s word is not an automatic accomplishment. It takes effort, a certain
amount of critical thinking, of meditation, of prayer, of reading. Immersion in God’s word
also requires shared reflection within a community on how that word is being made evident
240
Sisters of the Holy Cross, Pastoral Letter of the Twentieth General Chapter, p1.
241
Elizabeth Johnson. “Between the Times: Religious Life and the Postmodern Experience of God.” Review
for Religious, January-February 1994, p. 19.
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in the world around us and how it is being incarnated in our lives. The same is true for world
reality. We are not immersed in it simply because we live in the world, read the newspaper
and view the daily news broadcasts. To be immersed in world reality also requires effort,
critical thinking, meditation, prayer, and reading. But, even more it requires presence in
cultures different from our own and with people of different levels of society, bringing with
us the insights that come from our immersion in God’s word.
Walter Breuggemann suggests that, if we wish to be prophetic, this immersion in world
reality and the word of God must “nourish and evoke a consciousness and perception
alternative to the consciousness and perception of the dominant culture around us.”242 This
statement implies, first of all, that we become aware of the fact that there is a dominant
culture. To the extent that we are ignorant of the mechanisms of control used by the dominant
culture around us, we will be unable to develop an alternative to it, we will be manipulated by
it and we will not be faithful to our vocation nor to the gospel.
Being aware of the dominant culture, however, is not enough. To be prophetic people we
must “nurture and evoke an alternative consciousness and perception.” That is where the
word of God comes in. By constantly reflecting on “our total life situation is the light of the
gospel”243, we become conscious that “God’s people cry out from a fragmented world. . .[we
can perceive] that the social-political-economic system in which we live and minister is
unjust. . .[and that] to sustain such a system has profound consequences for all people of
God.”244
Reflection on the gospel repeatedly calls our attention to the signs by which we are to know
“if this is the one who is to come or shall we wait for another?” Those signs are, as we well
know, that “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear,
the dead are raised, and the poor have the good news brought to them” (Mt. 11:3-11). We
know too, that in Jesus’ time these categories of blind, lame, lepers, deaf, dead, and poor are
not simply cases of physical limitations or illness. They are categories of marginalization, of
exclusion from society. These are the persons Jesus points to in identifying his mission.
Scholars tell us that Jesus’ mission has the reign of God as its starting point and context. The
basic origin for this metaphor ‘reign of God’ is the saving relationship between Yahweh and
Israel. God saved Israel from slavery in Egypt and from forced migration in Babylon. Jesus
inherited this understanding of God as Savior of the oppressed people of Israel from his
culture.
In his words and actions, Jesus modeled for us what the reign of God is like. In the intimacy
of his relationship with God, Jesus emphasizes mercy and compassion. God is ‘abba’ to him
242
Walter Breuggemann, The Prophetic Imagination. Philadelphia: Fortress Press, 1978.
243
Statutes. Congregation of the Sisters of the Holy Cross: 1979, # 10.1.
244
Pastoral Letter of the Twentieth General Chapter, p. 1.
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because God is the gracious, loving and compassionate One who saves. Jesus’ actions,
therefore, are not simply to heal but to save, that is to re-integrate into society those whom the
“dominant culture” counts as of no worth. Jesus understands and enacts this mission to
people on the periphery. He himself is poor and lives and associates with the poor and
unwanted. In the gospel Jesus teaches us to go beyond economic boundaries as well as those
of racial or religious prejudice, so all people will come to know God as the God of mercy,
compassion, and justice (cf. story of the Canaanite woman - Mt. 15:21-28).
Jesus’ insertion into his reality, meditated on in light of God’s will, brought him into conflict
with the religious-political powers of his country. He questioned their oppressive
interpretation of the Law which was too heavy for the ordinary working class poor to follow.
He opposed the temple because it was part of the economic and religious exclusion of the
majority of the people from access to material and spiritual blessings. His association with
publicans, tax collectors, women, the sick, and those called the ignorant poor was both a
criticism directed at those who excluded such persons from participation, and also an
invitation to the powerful to join him in becoming the incarnation of God’s compassion
among these people.245
Because of the way Jesus envisioned and lived out his mission, he was rejected by the
religious, economic and political leaders of Israel. To follow Jesus is to put into practice his
attitudes, his commitments, his teachings, without falling away. The disciples’ flight at the
time of Jesus’ arrest is a symbol of the community’s failure not just to embrace its own
crucifixion when that becomes necessary, but to embrace the choices and actions of Jesus
which are so contrary to what “the world” proposes. God’s choices are diametrically opposed
to the logic of exclusion operative in our society.246
Moreau and the Mission of Holy Cross
Now, let us look back to our roots, to our foundation in the nineteenth century, and ask how
Moreau’s life was immersed in the word of God and world reality. It is difficult for us to
capture the dynamic synthesis, which occurred in his life, of the experience of God with the
experience of the needs of the people around him, and of the subsequent creation of possible
modes of response. Every project of apostolic religious life originated from the coming
together of these three elements experienced simultaneously: the experience of God; the
perception of God’s call from within a real life situation of poverty, suffering and need; and
the choices of action which translate the response to this double appeal from God and from
reality.
245
Many of the ideas in this paragraph are based on The Biblical Foundations for Mission, Donald Senior and
Carroll Stuhmueller. New York: Orbis, pp. 141-60.
246
See Donald Senior in The Passion of Jesus in the Gospel of Mark. Wilmington: Michael Glazier, pp. 62-
63.
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Nineteenth century France was the real life situation of Moreau. The French Revolution,
followed rapidly by the Napoleonic wars and subsequent revolutions and wars throughout the
century, marked a period of time in which the need for orphanages, for schools for the young,
and for personnel to assist in understaffed areas is well known to us. The industrial
revolution was beginning to produce generations of impoverished masses. The church was
embroiled in conflicts between itself and the State over the question of church independence.
European nations were enlarging their colonies in Asia and Africa. The United States was
being populated by masses of Catholic immigrants.
It is immersed in this reality that Moreau himself developed into a person whose apostolic
zeal was characterized by an awareness of God as the absolute foundation of his being, by a
critical awareness of his times and his culture, and by a deep affection for those with whom
and for whom he labored. It is these characteristics which became woven into the design of
Holy Cross as its members incarnated their lives into the diverse missions and ministries of
the second half of the nineteenth century. In Moreau’s vision, Holy Cross was to be
grounded in God and the gospel of Jesus, responsive to human and ecclesial needs throughout
the world, and especially attentive to the “poorest, the most abandoned, the most ignorant, the
least gifted by nature.”247 This small group of apostolic persons, spread as far apart as
France, Canada, the United States, and Bangladesh, was to form and maintain ties of
friendship, in fact was to be known for this quality; friends, not only among themselves but
with those peoples of the various cultures in which they lived.
HOLY CROSS:
CHALLENGES AS WE FACE THE 21st CENTURY
Identity and Mission
How do all these reflections come together for us as we look at our identity and mission?
Jesus’ vision of the reign of God among us, his awareness of his mission to this world; the
charism planted by Moreau which has come to such fruition in this past century and a half:
What do they say to us as we look at the ever increasing material and spiritual
impoverishment around us? Since the Vatican Council we have spent many hours in many
different settings discerning our identity and submitting our ideas to Chapters. Through this
process, we have been clarifying the formulation of our identity and mission. Here are some
of the salient things the Sisters of the Holy Cross have said about themselves:
Our 1979 Constitution defined us as “an apostolic community of women for whom the
teachings and councils of the gospel are rule of life.” We are to share in the proclamation “of
the Good News to the poor, freedom to the oppressed and healing to the afflicted.” We are
marked by a charism of missionary service and response to need. We are to live in such a
247
Pédagogie chrétienne, p. 10. Cited by Sister Graziella Lalande, C.S.C. in Like a Mighty Tree. Montréal.
Fides, page 101.
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way that “human hearts and human relationships” be transformed, as we strive to build “up in
Christ. . .a society of justice and love.”248
Subsequent Chapters furthered our understanding of what it means to be converted to the
poor, in mission with the laity, open to multiculturality, and in solidarity with women.
These brief references point to an ongoing process of clarifying who we are and what we are
about, that is, of continually refining our identity and mission within the complex, rapidly
changing world in which we live. In the light of all we know, is our identity not clear to us?
Psychology tells us it is not just what we think or say which defines our identity. It is not
intellectually conceived definitions which make us what we are. We know the nature of a
thing, its identity, from the way it acts. Hands, feet and heart are involved; not just the head!
It seems obvious that we need to come to consensus around the meaning of what we have
already said and find adequate means for incarnating these words in our lives as
congregations and as individuals. The commitment to work toward implementation of an
already defined identity will strengthen a sense of shared purpose and mission and better
focus our human resources. It will permit us to enter the 21st century open to the Spirit’s
promptings as we continue to unfold what it means to be a member of Holy Cross, at this
time, in each of the cultures in which we serve.
Internationality and Multiculturality
The issues of internationality and multiculturality are intimately connected with that of our
identity. Moreau sent the members of the Congregation to many parts of the world. He made
every effort to maintain bonds of unity through letters and visits. We know that Holy Cross
on many continents began almost immediately to receive new members from various ethnic
backgrounds.
However, in spite of this awareness of our origins, from the time that we became four
independent congregations in the last century until now, we have not always been open to the
reality of being international and multicultural. What developments have taken place to reemphasize internationality and multiculturality as an issue of our time?
The decolonization of Africa and Asia has made the value of these people evident and
gradually awakened us to the value of other cultures and to the desire of peoples everywhere
to be seen and treated as equals. The Second Vatican Council opened the church to a process
of inculturation which implied an end to the identification of Catholicism with its exclusively
European cultural expression. The affirmation of tribal and ethnic groups and the valuing of
different cultures have made us aware of our prejudices toward persons because of
differences. Worldwide migrations have brought an ethnic mix of people to countries that
had not experienced this phenomenon in their recent past.
248
Congregation of the Sisters of the Holy Cross, Constitution, paragraphs 1-3.
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It is obvious that we have been and are developing congregation-wide acceptance of our
internationality and multiculturality. We all point with pride to the growth in the number of
new members in Africa, Asia and Latin America. Yet, we are still some distance from
sensing our oneness with people who never enter directly into our lives and, in particular, of
being conscious of our oneness as a religious family inclusive of all the cultural, national, and
personal diversity which this implies. Although we do not all have an equal degree of
sensitivity, we are moving in this direction.249
Now awareness invites us to take new steps. We know that internationality does not mean
mere physical presence in different countries of the world. The attitudes and characteristics
which mark a congregation that is international and multicultural need to be assimilated by all
of us. In order to work at this in a consistent way, some initial steps are indicated: a) that we
consciously name and own our internationality and multiculturality: b) that we, as individuals
and as a whole group, be open to and appreciative of persons of other racial or ethnic groups;
c) that our historically dominant culture group recognize its habitual tendencies to think and
act as if other cultures were inferior, and then change this attitude of superiority; d) that our
global vision of mission and charism seek to know and understand other world views, other
inculturations of mission, other ministerial experiences; e) that our government reflect
internationality and multiculturality in its composition and manner of operating; and f) that an
openness to learning languages mark all cultural groups.250
Internationality and multiculturality are both a blessing for us and a responsibility. We must
be open to the increased breadth of vision possible through the coming together of different
cultures and willing to spend the time and money necessary to achieve this.
Solidarity
To some the idea of solidarity might seem like jargon or a new value to be assimilated. I
would like to suggest, on the contrary, that it is at the heart of our tradition. It seems to me
that solidarity is a contemporary understanding of compassion. We have traditionally
associated strength, commitment, fidelity, and personal involvement in the suffering of
another, with the image of “our Mother of Sorrows who, full of compassion for the world,
stood courageously at the foot of the Cross united with her son in the work of salvation.”251
A definition of solidarity as: “commitment to action flowing from a shared vision,” points to
the fact that solidarity is not just tolerance nor mere acceptance of people of other cultures,
value systems, races or economic levels. It implies choices. Solidarity is not something we
acquire by defining it. It, too involves the hands, the feet and the heart. It can be seen as
249
See article by Thomas Barrosse: “Holy Cross a Multinational?” in Transmission, November 1986, pp. 1-3.
250
See article by Janet Malone “Internationality - at What Price?” in Review for Religious, January-February,
1992, pp. 109-17.
251
Constitution, paragraph 4.
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basic to Moreau’s desire that the members of Holy Cross be one with each other and with the
people we serve.
The question solidarity raises for us at this time, the question intimately related to our identity
as Holy Cross, as congregations striving to be faithful disciples of Jesus is: In solidarity with
whom?
We have been invited to reflect “on the present day crucifixion of so many of our sisters and
brothers through violence, poverty, rejection, exclusion. . .[and to] embrace them with
courage and compassion so that hope can be renewed in all hearts.”252 Today’s world still
presents great challenges to our understanding and practice of solidarity. The numbers of
excluded, marginalized persons is increasing. The causes are embedded in economic and
political structures which are very difficult to transform. The first demand solidarity makes
on us is to open our hearts to conversion so we may be filled with compassion and moved to
solidarity; to allow ourselves to be converted by the strength of Jesus’ incarnation and to
follow more closely his commitment to those on the periphery of society, those who are
excluded, impoverished and who suffer the direct results of internationally organized
injustice. We cannot be in solidarity and remain distant from those who suffer.
But solidarity cannot be limited to taking care of the “refuse” of the world’s dominant
economic system. It requires us to go beyond active, caring involvement in the alleviation of
others’ suffering, to the transformation of the society which produces this suffering, and to
the promotion of solidarity among nations “so that a real international system may be
established which will rest on the foundation of the equality of all peoples and on the
necessary respect for their legitimate differences.”253
Solidarity is also at the root of community. Our understanding of and manner of being in
community -- a primary value for Moreau -- will deepen as we continue our journey of
inculturation and of attempting to become prophetic communities. Solidarity with one
another, with the excluded, with others who seek the reign of God, and with all of nature will
mark Holy Cross in different ways in each of the cultures in which we live and minister.
Community is not something we enter into merely for our own benefit or convenience. It is
primarily an act of solidarity with other broken human beings; a declaration that God is acting
here. It is the good news that human beings can, indeed, overcome that which divides and
separates, gathering together persons of different origins and backgrounds in the one cause
which is that of Jesus.
252
Sisters of the Holy Cross, General Chapter Decrees 1984: Introduction.
253
On Social Concern, John Paul II, #39.
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CONCLUSION
Our concerns, our heritage in Holy Cross, our vocation, the society in which we live all
present a challenge to us as we come together in fidelity to “discern and to celebrate what the
Lord is calling us to do and to be in the Church” and in society. We are at a moment of
decision when we must define the direction which will take us into the next century. May our
listening to the Spirit, to the work and to one another enable us to “challenge the community
to the continuing transformation of mind and heart demanded by the gospel.”254
254
Sisters of the Holy Cross, Constitution, paragraph 38.
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THE CHARISM OF HOLY CROSS
by Joel Giallanza, C.S.C.
What is the charism of Holy Cross? This question emerges among us in almost every context
and culture when we reflect on the identity of our religious life within the church, our
heritage, our ideals, and our hopes for the future. It would be wonderful to present a single
word to which the men and women of Holy Cross could respond, “That’s it!” But the
question is not addressed so simply. It is weighted with some assumptions and influenced by
some internal considerations which shape any response that can be proffered.
The following reflections are meant to assist us in continuing the discussion surrounding our
charism as men and women of Holy Cross. Together we can explore and celebrate the full
richness of the heritage which is our privilege to live and share as the Family of Holy Cross.
TWO ASSUMPTIONS
When the question of the charism’s identity is submitted to closer examination, it very often
reveals other questions which may be the actual ones being asked. Usually, these other
questions are based on some assumptions or principles concerning the nature of a charism
which, while not explicitly articulated, have a definite influence upon our understanding of it.
I identify two such assumptions which represent a spectrum of interpretive analysis.
1) Assumption of Exclusivity
What is the charism of Holy Cross? When exclusivity is assumed to distinguish a charism,
the actual question being asked can be formulated this way: What is that unique quality
which Holy Cross has that no other religious congregation within the church could possibly
have precisely because it is ours alone?
The assumption or principle of exclusivity states that the giving and receiving of a particular
charism is never repeated. This does not take into account that there is no solid evidence for
this perspective in either the Christian scriptures or in the early church. Admittedly, the way
in which a particular spiritual gift is used or expressed may be quite unique to a period in
history, or the personality of an individual, or the profile of a group. Nevertheless, we cannot
limit the Holy Spirit’s freedom in giving the same gift to many people or several groups even
if that gift is manifested in different ways by each of them.
If we acknowledge that this assumption is faulty, then we can acknowledge also that any
answer to the original question regarding charism may not be so unique that no other
religious congregation can make a similar claim. However, what remains exclusively Holy
Cross are the person of Basil Moreau and the men and women who gave shape to what has
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unfolded as the personality, profile, and apostolic presence of our religious family since its
beginnings. The men and women of Holy Cross today continue to fashion and enrich that
personality and profile even as they live them.
2) Assumption of Inclusivity
What is the charism of Holy Cross? When inclusivity is assumed to designate a charism, the
actual question being asked can be formulated this way: How is Holy Cross like the Society
of Jesus or the Order of Preachers or the Franciscans or the Salesians, etc.?
The assumption or principle of inclusivity states that religious institutes are the same for all
practical purposes, thus they can be placed randomly side by side to see clearly the
similarities and any distinctions among them. The difficulty with this principle is its
disregard for historical periods and the determining influence which those periods had on the
particular character of the institutes which emerged during them.
Religious communities born in the nineteenth century cannot be casually compared with
communities whose roots reach to the Middle Ages. In general, communities emerging
during the Middle Ages were not as blended into the society surrounding them as were those
of the nineteenth century. By contrast, communities founded during Father Moreau’s time,
by ministry and often by living style, were very much inserted in the culture and society
which surrounded them. And, because of the many similarities among nineteenth-century
apostolic religious institutes, it is difficult to create sharp distinctions among them. In fact, it
becomes a rather arbitrary exercise.
This is not meant to imply that all nineteenth-century religious communities are
indiscriminately identical; rather, their spirituality and apostolic direction have significant
parallels. This is precisely why many communities merged during this period. Father
Moreau himself had discussions with two religious institutes about possible mergers.255
Eventually, one of them did merge with the Congregation of Holy Cross.256
If we acknowledge that this assumption is faulty, then we can acknowledge also that any
answer to the original question cannot disregard the culture, period, and context in which the
religious institute was founded. The similarity between Holy Cross and other communities
remains the reality of our vocation to religious life as a means of following Jesus and
continuing his mission. The distinction is expressed through those specific ways in which
our own heritage and histories and experiences in Holy Cross have shaped our understanding
and interpretation of living that reality.
THREE INTERNAL CONSIDERATIONS
255
Augustinians of the Assumption in 1856, and the Missionaries of Saint-Brieuc (Missionaries
of Our Lady of Hope) in 1859.
256
Missionaries of Saint-Brieuc in 1859.
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In addition to these two assumptions, there are at least three internal considerations which
influence the question of the identity of Holy Cross’ charism. By “internal considerations,” I
am referring to realities within the history and experience of Holy Cross itself which have
shaped our self-understanding as a religious family.
1) No Oral Tradition
If we look to the early church and the initial methodology used to keep alive the story of
Jesus and the message of the gospel, we quickly learn the importance of an oral tradition.
During the apostolic period the Christian community would gather to tell the story of Jesus,
his life, his message, his promise. As those who knew Jesus personally began to die, and as
Christianity grew numerically and geographically, various communities commissioned
individuals to write the story. Those commissions resulted in what we know today as the
gospels.
That initial method which preserved and communicated the gospel story before it was written
is precisely something which Holy Cross does not have: an early oral tradition about the
founder. Because of the controversies surrounding Father Moreau during and after his final
years as superior general, the community focused its attentions elsewhere and did not attend
to remembering and retelling the story of the early years. In general, “family stories” of
Father Moreau - his personality profile, his likes and dislikes, his daily routines, his humor,
his sensitivities, his relationships with others - were not passed on to the next generation by
those who knew him personally.
Today, more than a century and some decades after his death, we are still learning stories
about him which usually would constitute an early oral tradition. In a variety of ways, we
have attempted to create an oral tradition from the early documentation because we do not
have an extensive collection of anecdotes. The drawback of this, of course, is that a
documentary tradition can be quite different from an oral tradition, especially in terms of
experiential impact.
2) Moreau’s Relationship with Holy Cross
Closely related to and in fact underlying this lack of an early oral tradition is Father Moreau’s
relationship with Holy Cross during the period when such a tradition would have emerged
and been transmitted.
The members of Holy Cross did not speak about Basil Moreau to any significant degree from
the 1870's until almost the 1920's and 1930's. By then, everyone who would have known
Father Moreau personally and well was either quite elderly or deceased. And since Holy
Cross was growing most rapidly in North America during that time, stories from the “Old
World” were not a priority.
During the administration of James Donahue as superior general from 1926 to 1938, and
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especially during and since the administration of Thomas Barrosse from 1974 to 1986, Holy
Cross has begun reclaiming Father Moreau as the founder and thus exploring once again the
richness and wisdom of the heritage he passed on to us. We are still in a period of research
and development concerning Moreau studies.
Within our religious family, the Marianites of Holy Cross are something of an exception to
these first two points. To a certain degree, they did maintain a rudimentary oral tradition
through a close relationship to the person of Father Moreau while he was alive and to his
memory after he died. The other branches within the Family of Holy Cross varied in the
priority and practice they assigned to maintaining that tradition and relationship. Thus, many
anecdotes were lost because there was no regular forum for exchange of information among
the four congregations within the Holy Cross Family until relatively recently.
3) Spirituality
Father Moreau did not develop a distinctive spirituality to characterize Holy Cross. Rather,
he drew from various sources - Ignatian, Sulpician, Benedictine, Carmelite, etc. - to create a
synthesis of many elements. This reflects the general nature of nineteenth-century apostolic
religious communities. They tended to borrow elements from the classical spiritualities and
adapt them, in varying degrees, to the realities of apostolic religious life within contemporary
society and culture.
What distinguishes Holy Cross much more than any original spirituality is the structure
which Father Moreau built into it - three equal societies of men and women, lay and ordained
religious - and most especially the interdependence that he insisted mark all the relationships
among them.
INCOMPLETE CHARISMS
I would like to offer a comment concerning one-word responses that are often given in
answer to the question; responses that I call incomplete charisms. I frequently hear three in
particular: Family, Community, Hospitality.
None of these is untrue or inaccurate in itself, but I think each one is inadequate as a response
given the extent of what can be included in a Holy Cross heritage and spirituality. While
Holy Cross religious acknowledge family and community and hospitality as genuine aspects
of who we are and what we do, there is also a basic dissatisfaction with the incompleteness of
any one of these answers. More accurately, these three themes could be referred to as values
that we hold in common.
IDENTIFYING COMPONENTS
With the above background, then, we can return to the original question - What is the charism
of Holy Cross? I respond to this question with what I call the identifying components of the
charism. I will note three which are inseparable. While these components are not necessarily
unique to the Family of Holy Cross, I believe they do reflect our heritage as a religious family
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and that they present some significant challenges for us to reflect upon and discuss.
1) Providence
The charism of Holy Cross has a definite component of providence. This is a basic element
in Father Moreau’s spirituality. Very simply, in our heritage, providence represents the
presence and activity of God among and around us. God is present and active in our world.
There can be no qualifiers here. Nothing can change the reality that God is present and
active. Do we believe that? Do we communicate that to one another and to others through
our daily life and ministry?
Our acceptance and proclamation of this truth is built upon the realization that God is faithful.
Again, there can be no qualifiers to this. God’s fidelity spans times and events. More
immediately, however, through our example and service among others, it can bring a beacon
of light to those who are searching, a promise of hope to those who have given up on life, and
a touch of love to those who know only the loneliness and isolation of society’s rejection or
persecution or negligence. By heritage and by profession, we are entrepreneurs of God’s
faithfulness to the world.
It is not difficult to see that we live in a world where the conviction that God even cares - let
alone is present and active and ever-faithful - is at a minimum. Part of our witness, given the
heritage we have received as members of Holy Cross, is to proclaim without compromise that
God has not abandoned and will not abandon this world. God’s fidelity pervades and
persists; it can touch and transform all of life, all of the time. By the sin and evil operative in
our world, we may be swayed to ignore that truth. Nevertheless, we cannot alter God’s
irrevocable love for us. Are we convinced of that? Such a conviction is fundamental to our
heritage as Holy Cross. Such a conviction is a significant part of the gift we bring to the
church and the world through community and by ministry.
2) Community
The charism of Holy Cross has a definite component of community. This is also a basic
element in Father Moreau’s spirituality. While community is not our primary ministry in
Holy Cross, it is important to understand that it is essentially an apostolic reality. We commit
ourselves to live apostolic community. Thus, community is in itself a ministry to the world
and to the church, it is a witness that we give. In fact, community may be among the greatest
gifts that we can share with others as religious of Holy Cross.
It is quite evident that our world needs the witness of men and women, from diverse cultures
and ethnic origins, living and working together in peace and with justice. It needs the witness
of people who know and live the truth that stripping human life of dignity or killing it
altogether is not even an option to be considered when settling differences or advancing
causes. Such a witness proclaims that selfless, other-centered love and forgiveness are
humanly possible, a possibility which is not readily acknowledged or accepted in today’s
world.
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And, we live in a church that needs the witness of men and women, lay and ordained, living
and working together in equality without the encumbrances of clericalism, anti-clericalism,
sexism, and any number of other isms. Such a witness proclaims the priority and
irreplaceability of the fundamental truth of our creation: we - all of us - are made in the
image and likeness of God. Our baptism builds upon that truth and graces us with the dignity
of likeness to Jesus Christ. Everything else in our life is founded upon that truth and that
dignity.
The Family of Holy Cross bears the responsibility and the challenge of demonstrating that
interdependence is possible. If we can live and work among ourselves and with others in
ways which celebrate and confirm our desires and our efforts to be inclusive, multicultural,
international, and collaborative, then Holy Cross will indeed be a symbol and source of
transformation for our world and for our church.
3) Cross
The charism of Holy Cross has a definite component of the cross. In Father Moreau’s
spirituality, the cross is the summit of the spiritual life and journey. It stands as the choicest
of all gifts, the clear demonstration of God’s love for us, and the means through which we are
transformed into the living likeness of Jesus.
We live and minister in so many places and situations, in every country where Holy Cross
religious are present, where the people know only the experience of suffering or persecution
or difficulty of one kind or another. We must be fluent in the language of the cross precisely
to proclaim with integrity and authenticity that God loves these people, that they have not
been forgotten even though their immediate experience speaks only of God’s abandonment.
That proclamation will be true only if we are convinced that the cross is one expression of
God’s love for us, only if we believe it is the means through which we journey to new life
even as it was the means for Jesus. That proclamation will be true only if we can love the
very people whose life-experiences have brought them to the point of believing that God does
not love them any longer, that God does not care, that God does not see.
We do and will continue to encounter such people through our daily lives and ministries. The
issue is not whether they believe God loves them, it is whether we believe, proclaim, and
demonstrate it through our love and care and concern for them. They may be given no
opportunity to know of God’s love other than our presence and activity among them. That
opportunity is our responsibility by vocation.
A note on Mission
Holy Cross religious may find it surprising that mission and ministry, the apostolic
dimensions of our religious life, are not listed among these identifying components of our
charism. Our commitment to continue the mission of Jesus through the wide spectrum of
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ministries within Holy Cross throughout the world is more than a single component. The
apostolic character of our life in Holy Cross constitutes the very framework in which we live
providence, community, and the cross. This same character gives meaning and direction to
our prayer and our vows. Thus, our life is oriented to the person of Jesus.
In brief, mission and ministry and the apostolic dimensions of our life are assumed in these
reflections. The spirituality of Father Moreau and the present constitutions of the four
congregations within the Family of Holy Cross highlight the significance and even the
centrality of Jesus and his mission as the realities which touch every dimension of our
religious life. However the charism of Holy Cross continues to unfold for the future, mission
will remain an essential characteristic of it, reflecting the rich heritage which has been passed
on to us.
“NEW GLORY FOR THE CHURCH”
What is the charism of Holy Cross? The answer offered in these reflections is far from
complete. In one sense, it can never be complete precisely because our heritage as Holy
Cross is living and evolving. Our charism continues to adapt itself to the manifold cultures
and contexts in which we live and minister. Any perspective on charism within Holy Cross
must take into account those cultures and contexts. And, such a perspective must incorporate
and celebrate that we are four international, multicultural, apostolic religious congregations.
We are women and men. We are lay and ordained. We have grown from the same root, but
each branch has the wealth and wisdom of its own history to contribute to that perspective.
These reflections, then, are and can only be a starting point for our continuing discussion.
Each of us must bring to that discussion the experiences of life and ministry, the richness of
culture and country, the love for the Lord, Holy Cross, and one another, and the aspirations of
God’s people. Together, we can probe yet deeper into the heritage which is our privilege to
live and to share.
Incomplete though these reflections may be, I invite you to use them to look closely at your
own experience of life and ministry and to examine how providence, community, and the
cross have influenced the way you live and minister, the way you understand your vocation to
religious life in Holy Cross. The challenge is before us.
If we want to be men and women of providence, then we must be people of faith, people
convinced of and committed to proclaiming the constant and loving presence and activity of
God in our world; living that faithfulness which stands undaunted in the face of every
adversity.
If we want to be men and women of community, then we must be people of love, people
convinced of and committed to demonstrating a union which can rejoice in diversity and
celebrate differences, yet heal divisions; living that unity to which all people have a right by
creation.
If we want to be men and women of the cross, then we must be people of hope, people
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convinced of and committed to communicating the comprehensive and captivating power of
God’s compassion and concern; living that love which endures and triumphs far beyond the
extent of all suffering and pain and evil in our world.
In his book Christian Education, Father Moreau tells educators that, through their ministry,
they “will contribute to preparing the world for better times than ours.” This applies to all the
ministries in which we and our coworkers are engaged. Making this contribution, assuring
the effectiveness of Christian faith and values, rebuilding society – such is the charismatic
mandate given to the Family of Holy Cross by our founder.
I conclude with a text taken from our history. In 1851, as Father Moreau was petitioning for
papal approbation for Holy Cross, a formal study was done on the institute to determine its
worthiness for such approval. Among the questions to which the study had to respond was to
determine “What hopes can the church base on such an institute?” The following text is an
excerpt from the response to that question, it provides a perspective from one who was not a
member of Holy Cross.
In truth, among all the pious and religious Institutes which charity has so
ingeniously caused to spring up in our times for the good of poor humanity,
there is none, that I know, which resembles this one, which, in its own sphere
of activity, can render greater service to society, and which, more than this
one, can present a counter-weight to the miserable condition of our
unfortunate times. I do not believe that I belong to that class of those who in
our days are called visionaries. Nevertheless, I offer my candid opinion that
this Institute, once developed in all its branches, if the Lord continues to bless
it in the future as He has done so abundantly up to the present, will take on
extraordinary importance in the course of time. Thus it will be enabled to
exercise an influence such as we cannot imagine for the present and even less
put into writing. To the present time, the Church has known no lay association
so far-reaching and beneficial, more directly and more essentially destined to
its service and under its direction. The Association of Holy Cross will be a
new glory for the Church of God.257
The challenge is to be that “new glory for the Church of God”. This is our heritage and this
is the horizon before us. We have been given the grace and the duty of living and sharing
providence, community, and the cross among the people, for our world and for our church.
This is an urgent challenge to which we must respond if we truly are committed to “preparing
the world for better times than ours.”
257
Report from Father Augustine Theiner, an Oratorian, to Bishop Alexander Barnabo, Secretary
of the Sacred Congregation of the Propaganda, 1851.
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