EVANGELIZATION THROUGH COMPASSION

Dennis Murphy M.S.C.

INTRODUCTION

Our world has been influenced, for better or worse, by people who ask basic questions and try to give answers. It has not been noticeably influenced by those who simply accept or reject their answers without grappling with the questions.

These two statements might seem obvious, even trite. But how many people really ask basic questions about anything? How many people drift through life without ever asking even one fundamental question?

Jules Chevalier was a man who has had a tremendous impact on our world, because he grappled with questions about his identity, his relationship with God, his purpose in life, the basis of his dignity, his call as a Christian, his relationship with all the peoples of the world, etc.

The problem with appreciating the answers of Jules Chevalier is that we don’t personally address the questions he asked. We may also too readily assume that a study of this man who lived in a foreign country, another century is of interest only to the archivist, the novicemaster, the specialist in esoteric affairs, to certain members of the Missionaries of the Sacred Heart or to members of the historical society of the Catholic Church. That would be a big loss, for Jules Chevalier came up with fundamental and challenging answers to many of life’s most important questions.

How did it come about that this man who was born of very ordinary parents and lived in a little country town, blessed with only ordinary intelligence was able to touch the hearts of his countrymen, bringing many of them back to the Faith, at a time when the Government was persecuting the Church in France? What was it that drew his fellow priests to him? What was it that moved friends and neighbors to assist him, so that he could establish religious societies of men and women burning with a desire to bring the love of Christ to every man, woman and child throughout the world? What was it that inspired thousands of young people to aspire to become Missionaries of the Sacred Heart? What was it that gave him the courage to surmount the great obstacles that came his way?

This essay endeavors to portray the driving force in the life of Jules Chevalier — Founder of the Missionaries of the Sacred Heart.

However, unless the reader asks the questions that Jules Chevalier asked, and really tries to answer them in his or her own life, then the power which his answers can release will never take place. Ultimately, this is what the essay attempts to do: not simply to inform or entertain but to challenge readers to ask themselves about their own purpose of existence, their own dignity, their own call to share in the mission of making Christ known and loved, and to move some of them to become associated with the Missionaries of the Sacred Heart in their mission of making the Sacred Heart of Jesus known and loved everywhere.

CHEVALIER’S STORY

Jules Chevalier lived in France in the 19th century. He worked as a parish priest throughout his adult life.

It was after his second year of working as an associate pastor that he approached his spiritual director for guidance about a recurring dream. He felt deeply that God was calling him to establish a religious company dedicated to the work of making the compassionate Christ known and loved everywhere. He believed that the image of the Sacred Heart was the perfect symbol of this compassion. He felt therefore that God was calling him and his future companions to devote themselves to making the Sacred Heart of Jesus known and loved everywhere. Jules envisioned them doing this through preaching, writing, giving retreats, teaching, and caring for others — with the utmost gentleness. He felt that the work should begin in the region of Berry, France, but spread throughout the whole world.

His spiritual director asked him why he thought this call was so important. Was there a fundamental need for this kind of work? Did Jules really think through the implication of his call? Was he just trying to escape the present demands of his pastoral duties by imagining himself doing something else that might not be that essential?

These were valid questions. They demanded honest answers. But Jules had pondered them long before they were asked and was convinced that he knew the answers through God’s grace.

During his early years, but especially during his days in the seminary, Jules had thought through the basic questions of his relationship with Christ and his call to make Him known and loved. The answers he came up with stirred within him the desire to share them with others. He was convinced that ignorance of Christ’s great love led people to be uncaring and selfish. It spawned a deep spiritual sickness in their hearts which only Christ could cure.

Jules came from a poor family. The place and date of his birth is recorded as Richelieu, France, March 1824. His father was particularly unsuccessful as a businessman. Jules had to drop out of school because of finances. He took up the trade of shoe repair. This was a disappointment, because he had hoped to become a priest. Nevertheless, he did not become bitter. Instead he used the experience to reflect upon the mysterious ways of God. To be sure, he didn’t come up with perfectly clear answers as yet. But he was started on his search.

When Mr. Chevalier was offered a job as caretaker of the woods around yyy the family moved to that area. This brought Jules in contact with Father Deldevese, who offered to give him some lessons in Latin. To enjoy this aid Jules walked four miles to and from the rectory. The move also enabled Mr. Juste, the employer of Mr. Chevalier, to meet Jules. He was impressed with his serious mind, determination and hard work. So he offered to sponsor his priestly formation.

Jules marvelled at the kindness of God, demonstrated through men like Mr. Juste, as he set out to begin his long journey to the priesthood. Gratitude for the help afforded him enabled him to persevere. It wasn’t easy for Jules. He was beginning high school when most of the young men were finishing their studies. His simple cobbler work had also slowed his mind. Despite these obstacles, he applied himself, passed his exams, and made many friends among the students. What it cost him can be appreciated in the words he later wrote: “It was during this period that I felt the greatest compulsion to leave and return home.”

As he moved on to the major seminary in Bourges, he began to reflect more and more on the life of Christ. As he did, he found many echoes in his own life:

Christ was born of ordinary parents.

He lived in a small town.

He did common labour.

He was so “ordinary” that he became a stumbling block for many people.

He experienced all the common joys and sorrows of his people.

He shared completely the life-style of those around him.

Why did Christ choose that kind of life? Why didn’t he come among us as a powerful, influential personage? Is there something basic, something very important in his choice?

As he probed these questions, God enabled him “to grasp the breadth, the length, the height and the depth of the love of Christ, which is beyond all knowledge.” (Eph. 3:18)

Jules was thrilled to discover that by his solidarity, his sharing of our common lot, his compassion, Christ pronounced the value of such an existence, and of the people who lived it. By living the life He did, Christ declared the sacredness of the ordinary person, the small village, simple celebrations of life, the value of physical labour, the holy nature of ordinary things like streams, stones, sparrows, fields of wheat, women in labour, needles and lamps, sheep and goats, thorns and lilies.

It overwhelmed Jules to realize that most people were unhappy, because they never really entered into the sacred dimension of their own being and the things around them. God had sent his own Son to remind us that his love was in us and all around us. But most people were blind and deaf to it. They needed to know that when Christ came among us as a common man, He made it possible for us to rediscover our own value, and the value of everything around us. By coming among us in the way He did, Christ pointed out the error of those who think that life has meaning only for the beautiful, the strong, the wealthy, the powerful, the well travelled, the clever and well educated, the famous and recognized.

Jules began to burn with a desire to make this compassion or solidarity of Christ known to others. He was convinced that once they really understood it, their whole view of themselves, others and the world about them would change. They would begin to grasp just how much God loves the world and all the myriads of creatures in it. Most of all, they would begin to stand in wonder at the meaning of a human being — a creation so utterly magnificent that God had sent his Son to become one of them to redeem them, i.e. to bring them back to a sense of their own dignity, everlasting value and power to do good.

For Jules, the finest symbol of this compassionate kindness of God was found in the Sacred Heart of Jesus. It blended the human and divine, the sacred and the secular, the triumph of love over hate, the eternal love of God made present in flesh, the value of suffering, the meaning of death and the hope of resurrection. Like nothing else, it challenged us to ask the basic questions:

Who is He?

Why did He become human?

Why did He live the life He did?

Why did he suffer and die?

Am I that important?

Are others that important?

Is there real love and meaning in the ordinary grind of life?

Can there really be meaning in pain?

Is there life after death?

How is the value of life measured?

What is He asking of me?

Already as a student Jules felt that he had to do something practical about his desire. So he organized group of seminarians who wished to know and make known the compassionate kindness of the Heart of Christ. He called them: Knights of the Sacred Heart, a rather romantic title. When the members got together, they dreamt of making the love of Christ known among the Moslems. A bit exaggerated one might think. But beneath the surface lay a genuine desire to make the compassion of Christ experienced by every person. And this desire did not pass away when Jules and his companions were ordained.

Ordination for Jules came on the 14th of June, 1851. Shortly afterwards, he was assigned to work as assistant to a number of sick and ailing priests. In October, 1854, he came, by God’s design to Issoudun.

When he arrived, he found not only a kind and sympathetic pastor, but one of his closest friends of seminary-days, Sebastian Maugenest. It was in this year that he shared with them his dream of founding a religious society dedicated to making the compassionate Kindness of Christ Known throughout France and the whole world. He felt that the “mal moderne” or “sickness of the modern person” lay in his or her estrangement from God. With that estrangement came a loss of personal dignity, disrespect for nature and people, and philosophies that were frightening in their approach to persons, society, wealth and power. The widespread religious indifference in France, the divorcing of science from its sacred dimension in universities, the gathering storm clouds of political anti-clericalism and the exploitation of workers by employers were all symptoms of the “mal moderne”.

By spreading devotion to the Sacred Heart of Jesus, Fr. Chevalier believed a radical healing could take place in the hearts of people. Unless that radical healing took place, the “modern sickness” would go on and on.

Fr. Crozat, the pastor, assured Fr. Chevalier of his support in founding the new religious society, and Fr. Maugenest expressed his desire to be one of its members. The three of them decided to make a novena to Our Lady, and ask from her Son some sign that God favored this work. The novena was to conclude on December 8th, 1854, the day the Pope had marked to proclaim the dogma of the Immaculate Conception of Mary. Fr. Chevalier promised that if their prayer was heard, he would do all in his power to spread devotion to the Sacred Heart and to honor Our Lady in a special way.

The little community had just finished celebrating Mass on Dec. 8th when Mr. Petit, a devout parishioner, handed him a letter from Mr. Philip de Bengy. It contained a gift from an anonymous benefactor for 20,000 francs. The benefactor wanted it to be used to set up a mission house for the spiritual welfare of the people of Berry. But he stipulated that the Archbishop of Bourges had to give his approval.

Frs. Chevalier and Maugenest set out immediately to get his approval. The Archbishop was sympathetic, but didn’t think the men could survive alone on the tiny income from their mass stipends. He required them to find another, steady source of income, before he would give his permission. So the two men returned and began another novena to Our Lady. This one finished on January 28th, 1855.

Fr. Crozat went begging, while the two men prayed. On the day they finished, he informed them that another “anonymous” benefactor had decided to assure them of a yearly sum of 1000 francs to help them survive. Without hesitation they returned to the Archbishop and told him of their good fortune. The Archbishop approved the foundation of the new society in his diocese, despite opposition from his Diocesan Council.

At this late date we might think that the two young priests would have received those gifts, whether they had prayed or not. But it was precisely because they prayed that others who knew them, and admired their faith, were moved to help them. The anonymous benefactor later turned out to be one of their former seminary professors, Fr. de Champgrand. The advisors to the Archbishop was Fr. Gasnier, the Superior of the seminary at Bourges. Both these men had been impressed by the level-headedness and zeal of Jules. Both believed that he should be given the chance to succeed.

Most dreams start out very humbly. Fr. Chevalier’s was no exception. After obtaining Archbishop Dupont’s blessing, he and Fr. Maugenest tried to find a property with housing suitable to their meager funds. Another good friend, Mr. Voisin helped them locate a nearby property. It had an old house and barn, with a garden and vineyard. He helped them make repairs and even lent the young priests another 5000 francs, to make the needed changes.

Despite all this help, the place looked pretty shabby. But this didn’t dismay Fr. Chevalier. On September 1855, they welcomed the Vicar of the Diocese into their humble dwelling to officially install them as Missionaries of the Sacred Heart.

Shortly afterward they began special Masses for working men, and began to visit the homes of the neighboring families, encouraging them to dedicate their families to the Sacred Heart. The small chapel in the converted barn was often filled to capacity. People were ready for the message that the missionaries were preaching. Fr. Maugenest, in particular, was popular as a preacher throughout the diocese.

Nevertheless, the two men were intent on developing their own religious community. They looked upon 1855 as the year of their Novitiate. Both spent a great deal of their time studying and reflecting. They also did their own cleaning and cooking. Fr. Chevalier drew up a provisional set of rules for those who wished to live as Missionaries of the Sacred Heart.

On Christmas 1856 the two men pronounced their private religious vows of poverty, chastity and obedience. A witness of these vows was another priest, Fr. Charles Piperon, a friend from seminary days, who had come to join them.

Everything looked bright and hopeful. However, the first of a whole series of major trials was about to take place. These trials would have crushed a person of lesser faith than Fr. Chevalier.

The instigator of the first great trial was Archbishop Dupont. He had been impressed by the preaching of Fr. Maugenest and was determined to have him assume the duty of Archpriest at the cathedral. He called in Fr. Maugenest and reminded him that he was still his religious superior, since the young congregation had not yet received approval from Rome. Then he ordered him to assume the vacant post of Archpriest at the cathedral.

Fr. Maugenest asked the Archbishop to reconsider. He pointed out other possibilities, but to no avail. Fr. Chevalier also tried to intercede for him, but with no success. In sheer agony Fr. Chevalier suggested to Fr. Piperon that the two of them make a retreat at the nearby Trappist Monastery of Fongombault. The retreat helped them accept the loss, and resign themselves to the providence of God as they continued their work.

The two men returned and took up where they left off. Support and consolation came from many quarters. More and more men began to practice their Faith. Aid to help them build a permanent church came in steadily. On the 26th of June, 185x they laid the corner stone of the future basilica in honor of the Sacred Heart and Our Lady. Encouragement also came from John Vianney, the saintly Cure of Ars. A priest friend introduced Jules to this holy man. The Cure told Fr. Chevalier not to be discouraged by the trials he would have to face. He was convinced that the Sacred Heart would bless the new congregation with success. He promised to join Frs. Chevalier and Piperon in a novena of prayer to this end.

These words of the Patron of Parish Priests did much to restore the confidence of Fr. Chevalier, and help him appreciate further the quality of compassion.

In 1860 another priest friend persuaded Fr. Chevalier to accompany him to Rome, where he had arranged a private audience with Pope Pius IX. In this audience Fr. Chevalier spoke of his tiny congregation and the vision he had for it. The Holy Father listened patiently and attentively. He encouraged him to continue and gave him his blessing.

When he returned he found that the new co-adjutor of the diocese, Archbishop d’Auvergne favored the new congregation and encouraged the missionaries to preach and raise funds for their work throughout the diocese. This move enabled the men to make such rapid progress that by July 2nd, 1864, they were able to invite the Archbishop to consecrate the new church in honor of the Sacred Heart. When he came he found a beautiful building. But what deeply impressed him was the community of believers that Fr. Chevalier had built. The building itself was only a reflection of the Faith of those people, and that Faith had been revived and inflamed by the preaching and zeal of the young congregation.

Fr. Chevalier’s greatest source of consolation, however, came from the enthusiasm which people showed for Devotion to Our Lady of the Sacred Heart.

He had promised to honor Our Lady under a special title, if he received a favorable sign from her Son that would enable him to begin the congregation. When this took place, Fr. Chevalier wanted to create a devotion and title that would indicate the tremendous influence of Mary over the Heart of her Son.

So he called her “Domina”, which can be translated as Queen or Lady. This translation loses some of the power that the title indicates. The “Domina” is the strongest kind of advocate a person could have — someone who has the ear and the heart of the King — someone who can touch him as no one else can.

In fact, some theologians in Rome thought the title was too strong, and opposed its approbation. On the other hand, the common person was greatly attracted by the person with power to intercede, to plead the cause of sinners. These people lived in an age that was strongly attracted to the Blessed Mother. The 19th century was a Marian century. Sayings like: “To Jesus, through Mary” were extremely popular. So when Fr. Chevalier spelled out his approach to Our Lady in a series of popular writings, prayers, and devotional practices, these spread like fire in late autumn.

When Fr. Chevalier saw this, he invited those who practiced the devotions to join the Spiritual association which he called the Confraternity to Our Lady of the Sacred Heart. Roman authorities ratified the Association. Through it Fr. Chevalier was able to instruct and interest many thousands of people in his approach to Christ and in world evangelization through a better understanding of compassion.

The Confraternity became the principal tool for assisting the Missionaries. To further its popularity, Fr. Piperon approached the Jesuits about publishing articles on Devotion to Our Lady of the Sacred Heart in their widely read magazine: The Messenger of the Sacred Heart. At that time, the MSC had no publications of their own. The Jesuits happily cooperated. This brought the devotion to many throughout Europe.

Soon Bishops and Archbishops everywhere requested information on the Devotion, so they could begin an Association in their dioceses. Through the Devotion people also learned of the MSC and their vision of world evangelization. Through the Devotion men began asking to be admitted to the Society, so that they could help bring the compassionate love of Christ to others.

In the work of making the love of Christ known and appreciated throughout the world, Fr. Chevalier envisioned his congregation to be composed of three branches:

1. The Professed Religious
2. Diocesan Priest Associates
3. Laymen and Laywomen Associates

These people would share the same spirit and aims, would draw strength from the same apostolic mission and spirituality of the Missionaries of the Sacred Heart. This spirituality was to be centered on the compassion of Christ. This compassion would lead, through God’s grace, to personal and community healing.

Fr. Chevalier felt that diocesan priests and laity should be free to make private vows of poverty, chastity and obedience, as the Spirit moved them. The important point was to allow the spirituality and vision of the Society to penetrate their lives.

As the internal structure of the Society and the training of its professed members began to demand more and more of his time and energy, the importance of the associated members was allowed to wane. And so the full implications of associated membership was never fully developed by the Founder. In recent times, the notable contributions of dedicated laypeople to the Society and its missions has refocused attention on the original ideal of Fr. Chevalier. The MSC realize that they have much to offer those associated with them, but also much to gain. By making it possible to admit sincere and zealous diocesan priests and laity into the Society, the dream of making the Sacred Heart of Jesus known and loved everywhere becomes realistic.

Such people would also call forth the very best from the MSC Priests, Brothers and Sisters. Associates would expect them to be knowledgeable, authentic and holy. They would also challenge them by their own generosity, zeal and compassion.

Since this is becoming more and more evident, literature and programs are being developed to enable this to take place. Once they are completed, the broad vision of the Society which Fr. Chevalier once had will finally come into being.

The Sacred Heart had surely consoled Fr. Chevalier for his loss of Fr. Maugenest. But one person in particular effected this in his own quiet, steady way. That man was Fr. Charles Piperon. This humble, hardworking, faithful man was the second person to join Fr. Chevalier. He persevered and served the Society for forty years, principally in the work of forming those who came to join the Congregation.

Perhaps the greatest tribute was paid to him by Fr. Maugenest, who remained a life-long friend of the MSC. On hearing of Fr. Piperon’s death he wrote: “Fr. Piperon did so much for the Sacred Heart by his words, his prayer and by his cooperation in the foundation, the support and progress of the great work of the Missionaries of the Sacred Heart of Issoudun. Above all, it was by his example that he contributed powerfully to the establishment and continuance of the work and spiritual formation of its religious.”

“I loved him and admired him. I have never known anyone who was so humble, nor anyone who seemed marked to the same degree with the true seal of sanctity…I desire to kiss the relics of this venerable priest…He was the perfect examplar of the spirit and virtues proper to your Society… He was meek and humble of heart everywhere, in all things, with everyone and always.”

Another stablizing force in the life of Fr. Chevalier was Jean Marie Vandel. This Diocesan Priest met Fr. Chevalier in 1865. At that time he was seeking priests who would be willing to care for neglected country parishes in France.

Fr. Chevalier so impressed him, that he asked to join the Society and help begin a minor seminary to assist young boys who were interested in becoming Missionaries of the Sacred Heart. His background of working with Pauline Jaricot, Foundress of the Propagation of the Faith, helped him in working out a practical plan to achieve this project. In this plan he asked every person who knew the MSC to give one sou per year. That amounted to about one cent. A penny had some worth then, and when multiplied hundreds of thousands, became a substantial gift.

So great was the response that in 1887 he was able to begin the school at Chezal Benoit, in a former Benedictine Abbey. Twenty-seven boys entered. Of these, three became Diocesan Priests and five became MSC Priests.

Fr. Vandel also began a news bulletin for MSC benefactors. He called it the Annals of Our Lady of the Sacred Heart. Through this magazine, he was able to elicit continuing support for the seminary, and also make a contribution to other MSC works.

Unfortunately, this zealous man lived only ten years as an MSC. What he established continued. The humility, concern, kindness and compassion he exhibited also continued to exert an influence on those who had known him.

A third early member of the MSC who proved of great assistance to Fr. Chevalier was Victor Jouet. He too, had been a diocesan priest. Already in 1864 he wished to join the MSC, but his Archbishop, who was opposed to religious congregations in his Archdiocese, objected to his entrance and would not release him. Finally, Fr. Jouet went to Rome and asked Pope Pius IX to give him permission. This was granted. In 1872 he finally entered the Society.

We are told that Victor cared nothing for his appearance, but made up for this defect with a very warm personality. Appreciating this fact, Fr. Chevalier sent him to Rome to find a suitable place for the MSC students who would study there. Later he was appointed Superior of the MSC in Italy, where he also acted as liaison with the Holy See. He played a notable role in harmonizing the many widespread Confraternities of Our Lady of the Sacred Heart under the office in Issoudun.

It says a lot that Fr. Chevalier was able to attract such zealous men to join him. Frs. Piperon, Vandel and Jouet remained completely loyal to him and made their own invaluable contributions to the Society. Without many others like them, the MSC would not be what they are today.

Even though Fr. Maugenest left the MSC, he remained a life-long friend of Fr. Chevalier and the MSC. He eventually joined the Order of Preachers, also known as the Dominicans. Before he did, he donated his personal library to the community at Issoudun. From time to time he also returned to Issoudun and the parish at St. Cyr to preach. These were occasions to renew friendships and to enjoy a bit of MSC hospitality. He had also persuaded Fr. Crozat to resign as Pastor of St. Cyr, so the MSC could care for the people. And it was shortly after this that Archbishop d’Auvergne prevailed upon Fr. Chevalier to accept the parish for the welfare of the people and to ensure the survival of the MSC in France.

Archbishop d’Auvergne knew that the anti-clerical French Government was preparing to expel all religious congregations from France. He also knew that they were willing to tolerate the presence of parish priests attached to the Diocese. When Fr. Chevalier learned of this, he accepted the position of pastor, with Fr. Piperon as his associate. He was formally installed in March of 1872.

Before the storm of religious persecution broke, Fr. Jouet had organized huge pilgrimages to the Shrine of Our Lady of the Sacred Heart at Issoudun. Even Bishops and Archbishops joined in these holy visits. On September 8th, 1873, 30,000 people came to this small town to honor Our Lady and ask her to intercede for them.

Another joyful occasion in this period was the official Papal approval of the tiny congregation. When he had visited Pius IX in 1880, the Holy Father gave Fr. Chevalier his blessing, and told him: “Increase and multiply and preach devotion to the Sacred Heart everywhere. I hope to give canonical approval to your Congregation before I die.” His wish was fulfilled. In 188x Pius IX signed his name to the Decree of Approval.

Strangely enough, it was in these early times that the second MSC community was founded in Watertown, New York. In this unusual turn of events, Devotion to Our Lady of the Sacred Heart played an important role. French speaking migrants and some of their shepherds had brought the Devotion to the New World. In 1874 Msgr. Charbonnel, former Bishop of Toronto, came to visit the shrine at Issoudun. He was asked to preach on Devotion to Our Lady of the Sacred Heart. He brought back with him a warm feeling of friendship with the community at Issoudun. He had also left an interest about Canada in the community. So when Fr. Chevalier was later approached by Archbishop Lynch of Toronto for some missionaries, he sent Fr. Chappel, and Brother Dechatre to take a look. However, when the Archbishop did not decide on what kind of permanent work the MSC might do, Fr. Chappel sent Brother Dechatre back to France, while he went to Montreal. Here he stayed until 1875. In that year, the Bishop of Ogdenshut, N.Y. asked the Archbishop of Montreal if he knew of any French-speaking priests who could help him. He suggested Fr. Chappel. Fr. Chappel accepted the offer, and came to Watertown, N.Y. Here he perceived the possibility of establishing an MSC community that could carry out its ideals, while caring for the local people. He sent his ideas to Fr. Chevalier. Fr. Durin was sent as Superior of the new Community, accompanied by two students, Benjamen Grom and J. ~let..~.yer. On April 20th, 187~ the Issoudun Community held its first missionary departure ceremony for those going to the New World.

The MSC community at Watertown has a long history of service to the local people. It is also credited with having in its midst the first members of the Dutch and Irish MSC. Its Superior, Fr. Durin, was also in charge of the first group of MSCs that went to the South Pacific.

By 187~ the Society of Fr. Chevalier had established itself rather firmly in France. It had also sent its first group of Missionaries overseas. The preceding 25 years were not without heartaches, but these were always overcome, because of the faith and courage of the Founder and those who followed him.

However, 187? brought a new deeper testing. In that year the virulently anti-clerical Republicans came to political power in France. They rapidly passed laws which forbade religious congregations to live and operate in France. Houses of religious formation were ordered closed and students forced to go elsewhere for their training. Before these laws could be implemented, Fr. Chevalier sent some of the members to find possible locations for the students who were studying for the priesthood. When the Basilica and Community house and school at Issoudun were closed by the police on Nov. 5th, 1880, some of the students were sent to Rome, while others were sent to Holland.

Once again, severe trials like this did not crush Fr. Chevalier. It simply made him turn to the Sacred Heart and Our Lady for enlightenment and courage. He discovered in the trials new opportunities to help people believe in God and his mysterious love of them. He found his own faith and love deepened by the compassion shown him and his followers by those who assisted them.

This was clearly the case for those who went to Holland. At Sittard, a Confraternity of Our Lady of the Sacred Heart had been thriving since 18~. Bishop Hertogenbosch, knowing of the plight of the MSC, sent word to Fr. Chevalier that they were welcome in his Diocese. He even offered to house them in his seminary. Fr. Piperon brought his young fledglings there. They lived simply, but were never in extreme want, thanks to the kindness of the diocesan professors and friends. Some famous persons emerged from that first group of displaced students:

Bontemps — founder of the Mission in the Gilbert Isles, present day Kiribati.

Couppe — first Bishop of New Britain in Papua New Guinea.

Linckens — founder of the German Province and the MSC Sisters, founder of the Society of Chaplains to Workers in Belgium.

Until 1881 Fr. Chevalier had been able to help the boys in the minor seminary by placing them in private homes. With increased anti-religious pressure, he contacted Fr. Piperon and asked him to quickly find a place for the boys in Holland. Fr. Piperon Tillburg and rented it. The boys were shipped over and a new product emerged from the old factory.

To support them, Fr. Barral translated the congregation’s magazine into Dutch. This met with widespread acceptance, and created the necessary finance to run the school and help the community. Fr. Barral was so enterprising that he also got the authorization of the Bishop of Cologne, Germany, so he could print the Annals in German as well.

The unexpected opportunities which the persecution in France created were not restricted to Holland. Some of the MSC went to Spain, England and Ireland where they began small communities and published additional versions of the Annals of Our Lady of the Sacred Heart in Spanish and English.

A man of lesser faith would have been thinking of survival and consolidation during the period of persecution. However, Fr. Chevalier was planning to send his first group of Missionaries to the far away isles of Melanesia and Micronesia in the South Pacific. Some of his own confreres had balked at the idea, but the Founder thought it imperative that the Society be involved with bringing the compassionate love of Christ to those who had never heard of Him, as well as to those who needed a deeper experience of his love.

So on September 1st, 1881, Frs. Durin, Navarre, Cramaille, and Brs. Fromm and Durin set out for the isles of Papua New Guinea. They were carrying out a Papal Mandate to evangelize the scattered peoples in that vast section of the Pacific. Sickness claimed the Durin brothers and Brother Fromm, but Frs. Navarre and Cramaille made the arduous journey. They laid the foundation of the presently flourishing Church in that section of the world.

When the men departed from Barcelona, Spain, Fr. Chevalier was not able to be present. Because of the persecution, he had to act as if he were a diocesan priest and remain at his parish. This caused him real anguish, as is apparent from a letter he wrote: “It is impossible for me to be present at the departure of our beloved and heroic confreres who are going to carry the love of the Sacred Heart and Our Lady to Oceania! O how I envy them! What a sacrifice for me not to be able to bless and embrace them at this solemn hour! Please present my excuses to the privileged men…Ah, how I suffer at not being able to be present at Barcelona at this solemn hour!”

The persecution in France had brought unexpected blessings to the Society. This was repeated in the islands. When a malicious trader stirred up the islanders to burn and destroy the possessions of Frs. Navarre and Gramaille, this suffering determined Fr. Navarre to sail to Australia and beg for supplies, while Fr. Gramaille held on as well as he could. Cardinal Moran of Sydney welcomed him, and gave him the needed encouragement and support. Through Fr. Navarre he asked Fr. Chevalier to send some Missionaries to Australia too, because he was in dire need of help himself. He offered the parishes of Botany Bay and Randwick to the Society. Fr. Chevalier responded, and before long there was a budding community of MSCs in Australia. Through the years they have provided Missionaries for many isolated places in that country, and sent men to Papua New Guinea, Kiribati and Japan. Compassion begets compassion. It is never without fruit.

One unexpected fruit of the Australian venture reappeared in Europe. Cardinal Moran met Fr. Jouet in Rome in 1885. He suggested the MSC begin a mission seminary, and advertise it in the Annals. In that way the MSC could insure men for the missions they undertook, in the event one or the other nationality was prevented from working in a country. Cardinal Moran was thinking of Papua New Guinea, when he suggested this idea. Germany had annexed New Guinea and the surrounding isles. They were very nationalistic. The French missionaries were looked on with distrust by the German Government. However, if the MSCs had a missionary seminary which took in men of all nationalities they could send in the “acceptable” nationality and insure the continuation of Christian evangelization.

Fr. Chevalier, with the General Council, approved of the idea and decided that the seminary should be founded in Antwerp, Belgium. This place was centrally located for the French, Dutch, Belgians and German students. A property was purchased at Borgerhout and once again Fr. Piperon moved there with his novices.

However, since the primary reason for the missionary seminary had been to ensure German Missionaries for New Guinea and the surrounding isles, men were sent to Germany and Austria to find suitable locations where the MSC might start a community. Salzburg, Austria, was settled on. By 1888 there were 25 students in the minor seminary there, and an MSC Brothers’ novitiate was thriving. In the Sacred Heart’s mysterious designs, the sufferings borne in trust had yielded a rich harvest of blessings.

At this point we must go back in time and look at another great blessing which came to the MSC. This was the congregation of Sisters founded by Fr. Chevalier, the Daughters of Our Lady of the Sacred Heart.

In 1865 a small group of women, who had assumed the title of Sisters of the Holy Name of Jesus became quite interested in Devotion to Our Lady of the Sacred Heart, and also very friendly with the MSC Fathers. Fr. Piperon told them that Fr. Chevalier had envisioned founding a group of Sisters with a spirit kindred to that of the MSC Fathers and Brothers. Hearing this, the Sisters approached Fr. Chevalier and asked if he would accept them as the first members of his congregation. He agreed to do so, if they were willing to be retrained in the spirituality and rules he had evolved. When they accepted these conditions, Fr. Chevalier asked the Archbishop for permission to begin a religious foundation for women. He also asked a wealthy benefactoress to help him with accommodation for the Sisters. She found him a suitable house in Issoudun. So on August 15, 1874, the work of forming the new members began.

The work had its ups and downs, particularly in the form of unstable leadership among the Sisters. Dissention reduced the group to three by 1882. Finally, the woman Fr. Chevalier had prayed for came along. She was Marie Louise Hartzer, a widow, whose two sons were studying to be MSC Priests. This gentle, generous, well organized woman possessed the same spirit and vision as Fr. Chevalier. Once she was appointed Superior, things took an upward swing. New women joined and remained. They were full of enthusiasm for the foreign missions. In 1884, only two years after the first MSC Priests arrived in Papua New Guinea, five Daughters of Our Lady of the Sacred Heart left with five new MSC Fathers for that distant land. Two of the Fathers were to become Bishops: Henry Verius in Papua and Louis Couppe in New Britain.

These women exhibited the same courage, zeal, kindness and compassion as did the MSC Fathers and Brothers. As true members of one family, they shared the same hardships, deprivations, sicknesses, as well as joys.

Prevented from educating girls in France, the Daughters of Our Lady of the Sacred Heart gave themselves unreservedly to this work in P.N.G. and Australia. Their schools over the years have ranked among the finest. It is also worthy of note that a girl from their High School on Yule Island in Papua designed the National Flag of P.N.G. And a Sister from the Congregation of the Daughters of Our Lady of the Sacred Heart composed the National Anthem of P.N.G., which is sung daily in all the schools of that beautiful country.

Another great congregation of women religious was founded by Fr. Hubert Linckens, MSC. This is the Congregation of the Missionaries Sisters of the Most Sacred Heart of Jesus.

Why found another congregation of Sisters with the same vision and spirit of Fr. Chevalier? Why not start another branch of the Daughters of Our Lady of the Sacred Heart?

The reason for the new foundation lay in the extreme nationalistic attitude which the German Government took toward missionaries who wished to enter and work in New Guinea. They insisted that they had to be Germans who came from religious foundations which were German. An extension of the Daughters of Our Lady of the Sacred Heart, which had been founded in France would never do.

To overcome this difficulty, Fr. Linckens had been sent to Germany to establish a mission house. While he was there pressure came from the overseas men who wanted Sisters to help them with the education and medical care of the island peoples. He approached Fr. Chevalier for advice. Following this advice, he asked some German Sisters of Divine Province to help him draw up a new rule and training program for young women who wished to become Missionaries of the Sacred Heart. He found a house for this purpose in Hiltrup, Westphalia. Then he got permission from the Bishop to begin. In working out the details, Fr. Linckens was careful to model everything on the spirituality, rules and training of the Daughters of Our Lady of the Sacred Heart.

In 18?? the first candidates arrived and on March 25th, 1900 the first Sisters received their religious habits from Louis Couppe, Bishop of New Britain. Many future Sisters would leave their homes in Germany to join this remarkable Bishop in building Christian Communities in the rugged island world of New Britain and New Ireland.

The MSC Sisters experienced remarkable growth in mission-minded members from the very beginning. Between 1902 and 1904 nine Sisters were working in the Marshall Isles and thirteen more in New Britain. Then after five young MSC Sisters, two MSC Priests, two MSC Brothers and one Trappist brother were massacred by some disgruntled natives of New Britain, many young German women expressed a desire to become MSC Sisters. By 170~ the young Congregation had 104 members.

The old saw: “The blood of martyrs is the seed of Christians” had taken a new twist.

Today the MSC Sisters and Daughters of Our Lady of the Sacred Heart have thousands of members teaching and demonstrating the compassion of Christ throughout the world. Anyone familiar with them cannot help but be impressed by their gentleness, kindness, and total dedication to young people, the aged and the sick.

Each religious congregation that perdures captures the spirit and vision of its Founder — in the members, meetings, life-style, works and documentation. However, this is not achieved without misunderstandings, tension and struggle. The MSC Congregation was not spared this process.

While Fr. Chevalier lived, his persuasive views on many things, and his manner of living exerted great influence on those around him. As the Congregation grew and members had less and less direct contact with him, the more vocal of the members who lived at a distance had, at times, more influence on their immediate companions than did the Founder. Some of these men felt that a General Council of members, rather than the Founder should be the ones who made decisions and interpretations. Some felt that the Founder was unable to grasp and deal adequately with the manifold problems that confronted the Society. They also pointed out the errors of the Founder, especially in regard to omissions of Canon Law. They felt that he had by-passed the general membership in consultation and decision-making. They wanted a greater say in how the members should live, what they should do, how they should do it, and where they should work.

In a sense this is a natural evolution, but it is very difficult to implement while the Founder is alive. In the case of the MSC, it was made more difficult by the persecution in France. In his biography of Jules Chevalier, Fr. E.J. Cuskelly, MSC, documents some of the doubts, criticism, anger and polarization of the members that were present in the early meetings of the members.

Ultimately these tensions were largely surmounted by prayer and face-to-face encounters in the presence of an impartial consultant. These two aids remain indispensable, when tension between members and groups reaches the critical point.

Tensions also arose between the Founder and the Episcopal Authorities. As was seen earlier, Archbishop Dupont’s demand that Fr. Maugenest return to the diocese and serve as Archpriest of the cathedral caused anguish to Fr. Chevalier. Later, Archbishop Marchal succumbed to poison-pen letters accusing Fr. Chevalier of neglecting his parish. Consequently, he treated the Founder rudely and coldly. Fr. Chevalier’s answer was prayer, coupled with diplomacy in letter-writing and meetings. To these he added obedient, faithful service of his people. These methods won the day.

His reconciliation with the Archbishop and his forgiveness of his maligners has been recorded. The Archbishop said to him: “During my first visit, you must have found my way of treating you very strange. Well, I can tell you now that I had some preconceived ideas against you and your administration of the parish. You’ll have to forgive me, because I had received a whole series of letters from priests of the diocese which contained unworthy calumnies. I’ve got their names, he said, tapping his forehead, and I’ll keep an eye on them.” Fr. Chevalier replied: “Oh, your Grace, you ought to forget all that. That’s the way human nature is made. I’ve outlive worse things than that.”

Then came Archbishop Boyer, who in contrast to the friendly Archbishop d’Auvergne, remained distant toward Fr. Chevalier for a number of years. He, too, finally succumbed to the obedient, cheerful, friendly attitude of the Founder. In his latter years, he frequently called Fr. Chevalier to his palace for consultation.

Archbishop Sevonnet, on the other hand, never thawed out. He remained an austere, aloof Prelate, offering little help or sympathy to Fr. Chevalier, and never asking his advice. Indeed, he attempted to interfere in the internal working of the Society by insisting that certain men be appointed Superiors. Despite this, Fr. Chevalier remained cordial, respectful and diplomatic in dealing with this difficult man.

The most severe tensions, however, came from the anti-religious French Government. In the twenty-year period from 1880-1900 was difficult, then the period from 1901-1907 must be termed near-impossible. In 1901 a law was passed outlawing all but approved organizations. However, the Government had no intention of approving Societies like the Jesuits or the MSC. Fr. Chevalier asked advice from his confreres and the Cardinal Protector in Rome. The Cardinal advised him to ask to be secularized, so that he could ensure the houses of the Society would not be confiscated, and he could continue to assist his Missionaries. This came as a shock to Fr. Chevalier. Only through prayer did he find the strength necessary to make this most difficult decision. In 1901 he resigned as Superior General and petitioned Rome to secularize him. This meant that he would no longer be looked upon officially as a professed religious. He would be seen as a diocesan priest caring for the parish of St. Cyr.

This difficult decision is almost impossible to appreciate fully. Even though Fr. Chevalier had determined to keep his religious obligations, and was still viewed by all the members as the spiritual leader of the Society, and was, in fact able to help many of them, the legal disassociation from them caused him deep sorrow.

His sorrow was shared by the MSC priests who chose secularization with him that they might remain in France and carry on their apostolic work. In fact, they continued to meet and encourage one another. So we could say that they were really dispersed Religious, rather than secularized ones.

When Governmental pressure mounted and the sale of unused church properties was demanded, Fr. Chevalier persuaded his wealthy friends to purchase the MSC properties which were selling very cheaply, and hold them in trust. He promised to reimburse them when the crisis was over. Through this ploy most of the houses and churches cared for by the MSC were saved.

A final indignity by the Government was reserved for Fr. Chevalier near the end of his life. In 1907 State Officials began expelling all the clergy from their churches and homes, including Archbishop Sevonnet. When they came to the rectory where Fr. Chevalier lived, they demanded he unlock the door and come out. In protest, he refused. So they smashed in the door. When they did they found the old man in bed, refusing to leave. So they carried him out into the street, bed and all. When they did, they found themselves surrounded by the people of the parish who shouted: “Long live Fr. Chevalier! Long live Fr. Chevalier!” The life-long compassion he had shown so many of them was not forgotten. A carriage was quickly put at his disposal and took him to the home of Count de Bonneval, where each day a long line of people of all ranks in life came to visit the old man, and seek his guidance.

In the last nine months of his life, this holy man continued to encourage the repurchase of MSC properties. He consoled and inspired all who visited him. He also prepared his Spiritual Testament for his spiritual sons and daughters.

On October 21, 1907, exactly nine months after he was expelled from the rectory of St. Cyr, Fr. Chevalier met face-to-face the One he had loved with his whole mind, his whole heart and with all his strength. Like the One he served, he had been born of poor parents, lived in a little town, did menial work, was filled with compassion for everyone, accomplished remarkable deeds, was misunderstood and persecuted by the leaders of his people and finally died outside his home. Like Christ, Fr. Chevalier challenges us by his kindness, gentleness, forgiveness, zeal, charity for all, but above all by his compassion — his willingness to identify and suffer with those he wished to help know and love the Sacred Heart.

Like Christ, Jules Chevalier sowed the seeds of his life that have borne abundant fruit in later times.

Today the MSC Fathers and Brothers, the Daughters of Our Lady of the Sacred Heart and the MSC Sisters are found throughout the world, carrying on the great work which he began.

Home bases, or Provinces, of the MSC Fathers and Brothers are located in Austria, Australia, Belgium, Brazil, Canada, the Dominican Republic, France, Germany, Holland, Indonesia, Ireland, Italy, Papua New Guinea, the Philippines, Spain and the United States of America. About 2,400 men are attached to these Provinces.

From the home bases the Missionaries care for people in their own country, but they also go out to other countries to spread the knowledge and love of the Sacred Heart. Among their many missions are the Marshall and Kiribati Isles, Senegal, Zaire and South Africa, Guatemala, Nicaragua, Venezuela, Colombia, Brazil, Argentina and Chile, Papua New Guinea, Indonesia, the Philippines and Japan.

The service of the Missionaries assumes many forms. Working as pastors, teachers of religious and secular subjects, tradesmen, nurses, bookkeepers and administrators they not only do things that need to be done, but help the people they serve acquire these skills, so that they can take care of themselves and assist others with the same compassion.

The spiritual sons and daughters of Fr. Chevalier realize that salvation for all peoples lies in their knowing and loving Jesus Christ. The words of St. John are always before them: “God has given us eternal life and this life is in his Son; anyone who has the Son has life, anyone who does not have the Son does not have life.” (I John 5:11)

With Fr. Chevalier they discover the urgency of the task. Christ is not an option for the welfare of people. He alone is the way, the truth and the life. (John 14:6). There is so much suffering in the world because most people have not yet known God’s answer to our misery. This suffering is compounded by those who have heard about Him, but reject him because they never experienced his love from those who profess to be his followers.

The spiritual sons and daughters of Fr. Chevalier know that Compassion is the way to announce the love of Christ to others. Compassion or identification with the people they are attempting to help, is the key to success. He or she must live among them, sharing their life style as far as possible, sharing their joys and sorrows and serving with the spirit of Christ. The truly compassionate missionary is deeply his/her indebtedness to Christ for everything, especially for forgiveness. He/she, therefore, will never be condescending, harsh, self-seeking, but always strive to be patient, gentle, kind and forgiving. He or she has but one aim: To make people really believe in Christ, because they have experienced his love through those who have come in his name.

What a vocation! How awesome it is to be chosen and sent by God to help others believe in his Son. Yet how necessary it is for their salvation. And how urgent it is, not only for the individuals, but also for society itself. The Christ is not as so many think, an option that can be ignored without serious consequences. Christian evangelization must therefore be seen as something vital and the method of evangelizing through compassion as intimately linked with its success.

To make everyone aware of these truths was the goal of Jules Chevalier. It remains the goal of his spiritual sons and daughters of the Sacred Heart.