Vocation Engagement Spirituality€¦ · Resting Fully with God – Marist Mission and life Joe McCarthy 15 . 4| ChAMPAGNAT APRIl 2018 Viewpoint... A Silent Nod “As for Mary, she

AN INTERNATIONAL MARIST JOURNAL OF CHARISM IN EDUCATION

volume 20 | number 01 | 2018

Inside:

• A Silent Nod • Living the Marian Dimension of the Church

• Early Years in Bendigo and Kilmore

Vocation

Spirituality

Engagement

APRIL 2018

2 | ChAMPAGNAT APRIl 2018

Champagnat: An International Marist Journal of Charism in Educationaims to assist its readers to integrate charism into education in a way that gives great life

and hope. Marists provide one example of this mission.

EditorTony Paterson [email protected]: 0409 538 433

Peer-ReviewersMichael GreenFrank MalloyJohn McMahonMichael McManusTony Paterson

Champagnat: An International Marist Journal ofCharism in Education, ISSN 1448-9821, ispublished three times a year by Marist Publishing

Peer-Review:The papers published in this journal are peer-reviewed by the Management Committee or theirdelegates.

Correspondence:Br Tony Paterson, FMSMarist Centre,PO Box 1247,MASCOT, NSW, 1460Australia

Email: [email protected]

Views expressed in the articles are those of therespective authors and not necessarily those ofthe editors, editorial board members or thepublisher.

Unsolicited manuscripts may be submitted and ifnot accepted will be returned only if accompaniedby a self-addressed envelope. Requests forpermission to reprint material from the journalshould be sent by email to –The Editor: [email protected]

APRIl 2018 ChAMPAGNAT | 3

ChampagnatAn International Marist Journal of Charism in Education

Volume 20 Number 01 April 2018

1. Viewpoint: The Silent Nod 4Nathan Ahearne

2. Contributors 7Tony Paterson

2. living the Marian Dimension of the Church 8Simon Martino

3. From the Archives: Bendigo and Kilmore – the first foundationsoutside Sydney 1893-2018 – some early photographs. 13

4. Resting Fully with God – Marist Mission and lifeJoe McCarthy 15


Viewpoint...A Silent Nod

“As for Mary, she treasured all these things andpondered them in her heart” (luke 2:19)

Mary’s pondering and her intimate connectionto the sufferings of Christ have always beenhonoured by the Church, as only a motherconsumed by grace could stand by and watch theunfolding of events of Easter (Frisk, 2018). In herbook, ‘The Grace of Yes: Eight Virtues forGenerous living’ lisa hendey posits that whilstour yes to God is important, we must also bewilling to say “no”, no to our own agendas, needsand hopes. Mary knew from the moment theAngel Gabriel spoke to her that it would requiresupernatural cooperation to allow God’s plans toplay out in her life. her response reveals awillingness to accept this invitation, “I am thelord’s servant. let everything you’ve said happento me” (luke 1:38). how often are we tempted topush our own plans onto God, to be in control,allowing anxiety to dominate our decisions, orslipping into frustration because of the situationswe find ourselves in? For all that takes place inMary’s life, we don’t hear of such a response.Indeed, she offers the exact opposite, a model ofdiscipleship that was full of grace. her ‘yes’ is asilent nod to God through her life, particularlythrough the trials of Jesus’s passion.

Mary was not the first mother to experiencereturning her son to the Father. Scholars note “theincredible gratitude and selflessness of hannah ingiving up or consecrating her son [Samuel] to God,and her love for him, as evidenced by her makinghis garments” (Anang, 2018). Could Mary haveknown what awaited Jesus when she and Josephlooked down at their new born son? Parents mayfeel a similar feeling of returning their child to theFather, as they leave home and follow theirvocation in life. Whilst it is both healthy andnecessary for the apron strings to be severed, aschildren find their independence and set out intoadulthood, it also requires a letting go. Whilechildren make their own paths in life, empty nestsonce filled with school bags and toys can seemlonely. Did Mary experience this emptiness as Jesusembarked on his public ministry?

Parents have an awesome responsibility to raisechildren who can make good choices, love others,and follow their hearts, but they must allow thefreedom to do this independently. It is a joy to seeyoung adults blazing new trails, but thisindependence can also lead to disappointment inthe paths chosen. loving parents accept that theirchild’s choices are beyond their control and thattheir hopes and dreams may not always be aligned.Many parents raise their children in the faith tolater watch them shed their religious practices asyoung adults. What more can they do than ask theholy Spirit to guide their child? No doubt Marywondered about the choices Jesus made and yet, wedon’t see her intervening in Jesus’s life, other thanto encourage him at the Wedding at Cana. Shestood firm as Jesus made his decision to place thelives of others ahead of his own.

Surely Jesus’s prediction of his betrayal at thelast Supper would have angered the most gentleof mothers and yet, the Gospel writers don’tmention any protest from Mary. Parents deeply feelan injustice directed towards their children, fromplayground quarrels and heartbroken relationships,to unscrupulous employers. Parents desire toadvocate, defend and protect their children. Marywatched Peter deny her son three times, the samefriend who had previously promised his undyinglove. The pain of seeing a love one betrayed isundeniable and instead of scorn, Mary’sdemonstrates great forgiveness of Peter as hereturns to the tomb of her resurrected son.

In Mel Gibson’s Passion of the Christ, Jesus fallsunder the weight of the cross and Mary recalls ascene of her child running care free and trippingover. It is a heart gripping moment for every parentwho knows the feeling of seeing their child fall andcry out in pain. We resist the temptation tosmother our children in bubble wrap in order toprotect from injury, because we know that ourchildren must experience the world and all itsadventures, risks and dangers. When our childrensuffer we feel their pain and naturally want toremove it, but Mary somehow understood that thesuffering of Jesus was necessary and she resisted theurge to take the yoke from him. Kathy Thomas

Nathan Ahearne


recalls her experience of being unable to removethe suffering of her child, “covered in his blood, Istood silently, alone in the hospital room, watchingmy baby breathe with my hand carefully placed onhis back, hoping to feel his heart still beating”. likeMary at Calvary, Kathy recalls how she was“speechless as I endured the “privilege” that mostpeople will never experience of literally beingcovered in the innocent blood of my beloved son. There is a depth of the gospel that isincomprehensible until you have experienced sucha thing. It seared into my soul how great theFather’s love must be for us, that he would allowhis beloved only Son to endure such undeservedsuffering and draw us near to himself ”.

The audacious love of Jesus, poured out on thecross, is also evident in the enduring nature ofMary’s loyalty to her son and her faith in God’spromise. In a reflection on Mary, Cardinal Barbarinwas struck by “how she continues to believe inGod’s Word when, before her eyes, the exactopposite of what was promised and announcedhappens. When Jesus was on the cross, sheremembered the words of the angel: “he will begreat,” “he will be called the Son of the Mosthigh,” “The lord God will give him the throne ofDavid his father,” “he will reign forever,” ... Shecontinues to believe the truth of these impossiblewords”. Mary’s faith in God’s ability to make allthings possible is without question. “TheAnnunciation was a promise of splendour andglory: Mary is told that her Son will be the eternal,splendid Messianic king. A magnificent king? Butlook at the reality with her crucified Son dying interrible agony with the mocking sign, “Jesus ofNazareth, the King of the Jews” ( John 19:19).Mary can see no way in which the prophecy of aneternal kingship can be fulfilled; but she standsfirm. Mary’s hope is horribly tested on Calvary. Shecan do nothing except hope against hope”(O’Donnell, 1996).

In his final moments of life, Jesus offers Maryhope, as she kneels at the foot of the cross withJohn the beloved disciple. Pope John Paul IIsummed up his reflections of Jesus’s words to Mary,“Behold your son”, making “Mary the mother of

John, and of all the disciples destined to receive thegift of divine grace. On the cross, Jesus did notproclaim Mary’s universal motherhood formally,but established a concrete maternal relationshipbetween her and the beloved disciple. In the lord’schoice we can see his concern that this mothershould not be interpreted in a vague way, butshould point to Mary’s intense, personalrelationship with individual Christians” (Theotokos,p.190). Even through her unimaginable suffering,Mary adopts us as spiritual children and models adiscipleship that is based on the hope of God’spromise. Despite an inability to fully comprehendall that has taken place, Mary knows that the storycannot be over and patiently awaits the nextchapter.

how true it is that mothers never give up hopein their children, no matter how dire, their love isunending, always ready for a second chance and afresh start. Whilst the Gospels mention variousappearances of the resurrected Christ, there is norecorded meeting between Jesus and his Mother.“This silence must not lead to the conclusion thatafter the Resurrection Christ did not appear toMary; rather it invites us to seek the reasons whythe Evangelists made such a choice” ( JPII,1997).The Pontiff speculates that the Gospel writersomitted Mary because of her bias as a witness tothe resurrection. he also considers that it islegitimate to think Mary was the first person thatJesus chose to appear to, on account of herfaithfulness and therefore was not included in theaccount of the group of woman who went to thetomb. It is these women who joyfully return to thedisciples with the news of Jesus’s resurrection andit is easy to imagine Mary quietly smiling; with thefull knowledge of the greatness of her Son, finallyrevealed to all.

Mary’s life reflects a silent, inward knowing. Apondering which drew the fragmented pieces ofJesus’s life together in her heart; the celebrations,healings, laughter and tears, taking it all in, but nottaking it on. This Easter, may we join Mary in herhumble yes to the Passion and participate in themystery of God’s plan in our lives.

A Silent Nod


REFERENCES:

Anang, Charles. 2018. hannah as a Type ofMary. University of Dayton, International MarianResearch Institute https://www.udayton.edu/imri/mary/h/hannah-as-a-type-of-mary.php

Barbarin, Philippe. 2018. A Cardinal Fascinatedby the Virgin Mary. A Moment with Mary

Frisk, Jean. 2018. S.S.M. Lenten WeeklyMeditations. https://udayton.edu/imri/mary/l/lenten-weekly-meditations.php

Gibson, Mel. 2004. The Passion of The Christ. hendey, lisa. 2016. The Grace of Yes : Eight

Virtues for Generous Living. Ave Maria Press

O’Donnell, Christopher. 1996. New DawnCharismatic Conference at the National Shrineof the Blessed Virgin (Walsingham, England)http://www.carmelites.ie/MaryIconofhope.pdf

Paul, John. 1997. Mary Was Witness to WholePaschal Mystery, L’Osservatore Romano, WeeklyEdition in English, 28 May 1997, page 11

Paul, John. 2000. Theotokos: Woman, Mother,Disciple- A Catechesis on Mary, Mother of God, Vol. 5

Thomas, Kathy. 2015. In the Shadow of the Cross.http://www1.cbn.com/devotions/shadow-cross

Nathan Ahearne


CONTRIBUTORS:

Nathan Ahearne is a member of the MaristAssociation of St Marcellin Champagnat and ateacher at Marist College Canberra. The combinationof studies to complete a master of Theology degreeas well as the Marist Pilgrimage has activated apassion for reflective writing about his encounterswith God in the ordinary experiences of life.Mariology has become a focal point for this asindicated in his paper “A Silent Nod” in our Viewpointsection of the Champagnat Journal. Nathan is theDirector of Faith Formation at Marist College.

Simon Martino is currently the leader ofWellbeing for Year 8 at Newman College in Perth,Western Australia. he has been teaching for fiveyears, was educated in Perth, and initiallycompleted a Bachelor of Secondary Educationthrough the University of Notre Dame. Since then

he has completed a Master of Theology throughthe Broken Bay Institute based in Sydney. Simonis a member of the Association of St MarcellinChampagnat, and committed to the education andwelfare of young people. his paper focuses onliving the Marian dimension of the Church.

Joe McCarthy lives in Melbourne with his wifeKath and their three children. After completing aBachelor of Forestry Science at the University ofMelbourne and a Diploma of Education, he was ateacher in a number of Melbourne schools. Morerecently Joe has completed his Bachelor ofTheology and his Master of Arts (Theology) at theUniversity of Divinity. Joe is a key leader in theAssociation of St Marcellin Champagnat, and hispaper encourages us to view ourselves as Maristswho are called to rest fully in the presence of God.

THANK YOUOur gratitude to those who have contributed papers to this edition, and to the proof-readers andto those who have assisted with the peer-review process. The Management Committee.

The second edition of the Champagnat Journalwill appear in June of this year and it will carry twoimportant papers:

• The Transformative Leadership of St Paul: this willbe presented by Chris Roga who is the Director ofMission and Ministry at lavalla Catholic Collegein Traralgon in Victoria, Australia. The paper wascompleted as part of Chris’s completion ofpostgraduate studies in scripture and theology.

• The Story of the Funding of Catholic Schools

1965 - 85 (particularly in the Sydney Archdiocese,although the experience would be similar across thecountry). This story is based on a recent lecture givento the Australian historical Society by BrotherKelvin Canavan, the Emeritus Executive Officerfor Catholic Education in the Archdiocese of Sydney.

Please note all papers are peer-read and publishedat the Editor’s discretion. We are more than happy toconsider all contributions and these should be emailedto Br Tony Paterson at: [email protected]

NEXT EDITION OF THE JOURNAL


SIMON MARTINO

Living the Marian Dimension of the Church

The Christian life is fostered and nurturedthrough the Church. Pope Francis observesthat it is not possible to be Christian

without the Church and “claiming to be is purelyidealistic and not real” (harris, 2014). With theChurch central to Christians, it is important tounderstand how to live and be church. Thepontificate of Pope Francis has involved calls for ashift in the Church’s self-understanding and whatthe implications of this could mean for it. Anexample is his emphasis on the need for theChurch to trust in the grace of God rather thancreating bureaucratic obstacles (hodges, 2014).This evaluation will explore this shift as a renewalof the Church today being called to live the Mariandimension. The discussion will begin with areflection on the Church and the call for renewal.The different dimensions of the Church will behighlighted and the need for living the Mariandimension of the Church will be explained. Thiswill lead to a definition of the Marian dimension,its relevance to the Church and reflect on how thepontificate of Pope Francis and his actions areencouraging a renewal that will make the Mariandimension a reality. The evaluation will concludewith a reflection on ecclesial movements and howthe charism of the Marist Brothers and The MaristAssociation of St Marcellin Champagnat areseeking to be authentic examples of the Mariandimension in today’s Church. living the Mariandimension of the Church is not a new way of livingchurch but it is radical because it calls for theChurch to have greater faith in the holy Spirit tobring about the Kingdom of God.

THE CHURCH IN NEED OF RENEWAL

The renewal of the Church can only occur if theChurch is open to being led by the holy Spirit. Arenewal does not change the Church, as PopeBenedict XVI said “the Church both before and

after the Second Vatican Council (1962-1965) isthe same holy, catholic and apostolic Church(lösel, 2008, p. 23). A renewal simply impliesmaking what has previously occurred new again.“The Church has always had a duty of scrutinisingthe signs of the times and of interpreting in lightof the Gospel” (Gaudium et Spes, §4) and for it tobe able to do this, the Church must seek renewalthrough the holy Spirit (Lumen Gentium, §15).

The Second Vatican Council (1962-1965) was abold renewal in the Church that attempted to placethe Church back within the centre of society.Gaudium et Spes (§2) states “the Church yearns toexplain to everyone how it conceives of thepresence and activity of the Church in the worldof today”. At the time of the Second VaticanCouncil (1962-1965) “the Church had become aforeign body in a changed world, respected butmisunderstood and unloved” (Pesch, & Dempsey,2014, p. 19). Whilst the Second Vatican Council(1962-1965) brought about a renewed life in theChurch for a short time, the understanding of theChurch being misunderstood and unloved stillapplies today. One just needs to look to thetreatment of the Church in the media to affirm thistruth. The media will highlight controversiesinvolving Church teaching, the Church comes outon the losing side and the Church hierarchy ispitted against the low lever clergy and lay Catholics(Shaw, 2012, p. 459). The Church seems to bedisjointed in its view of the world and can only beunited through renewal.

The mystical Body of Christ is the Church who“were all baptised by the Spirit to form one Body”(1 Cor 12:13, NRSV) and as the Body of Christits mission should be to initiate activities, especiallythose designed for the needy, such as the works ofmercy, unity and the basic right of every person(Gaudium et Spes, §42). The Church is the mysticalBody of Christ complete with lay, ordained and


consecrated men and women (Catechism of theCatholic Church, §904). The institutional Church,the hierarchy and magisterium, make up only a partof the mystical Body of Christ. Trust in other partsof the Body, like the laity, is needed if the Churchis to faithfully carry out God’s mission. The Churchneeds to make new again the same Spirit thatguided the first apostles to “go make disciples of allnations, baptising them in the name of the Father,and of the Son and of the holy Spirit” (Mt, 28: 19-20, NRSV). It needs to lead Christians to anencounter with Christ through compassion, service,trust, unity and through personal relationships.

THE DIFFERENT DIMENSIONSOF THE LIVING CHURCH

For the Church to undergo genuine renewal, itneeds to trust in the direction it is being led by theholy Spirit. hans Urs von Balthasar preferred tospeak of the Church as multi-dimensional and byunderstanding these dimensions an appreciationfor renewal can be ascertained. This idea picturesthe Church with Mary, Peter, James, John and Paularound Jesus forming a network of principles,which relate to Jesus (McDade, 2005, p. 99). Eachof these principles is a dimension of the Churchand contributes to the life of the Church. Eachdimension is unique, yet each needs the other forthe Church to prosper. The Church needs renewalbecause too great a focus has been given to thePetrine dimension. The Petrine dimension involvesthe pastoral office (McDade, 2005, p. 105) thatcomes from the knowledge that Jesus handed Peterthe keys to the Kingdom and gave him authorityover the Church. This dimension is the hierarchy,the magisterium that guides the Church andconveys teachings on the important doctrine anddogma. It is the authority that gives structure,proper instruction and articulates the beliefs of theChurch. A problem has arisen because the Petrinedimension has been placed at the centre of churchlife, with an over emphasis on the judging andcondemning of others (McDade, 2005, p. 104). ThePetrine dimension should be in service of the otherdimensions and supporting their functioning if theChurch is to flourish. This will only happen whenthe Marian dimension is placed at the centre of theChurch. With Mary at the centre, the otherdimensions flow because she is always inrelationship with either Jesus, Peter, Paul, Jamesand John (larkin, 2007).

THE IMPORTANCE OF THE MARIAN

DIMENSION OF THE CHURCH

The Marian dimension of the Church is therenewal the Church needs to find its proper placein the world again. living the Marian dimensionsuggests the Church, as the mystical Body ofChrist, will be able to perceive through faith andpersonal experience, Mary’s motherly care in theministry of the Church (Kereszty, 2013, p. 790).The Marian dimension is a living Church whichmakes a choice for compassion over competition,an option for relationship over dogmatism, forhumility over power, for service over dominanceand it is a Church that pushes boundaries toinclude all, rather than defining its boundaries toinclude only the chosen (larkin, 1995, p. 80). It isthese qualities that will flow from a Church thatchooses to live the Marian dimension.

The Church acknowledges the Mariandimension precedes the Petrine (Catechism of theCatholic Church, §773) and needs this to filterthrough to bring the laity into their rightful placewithin the mystical Body of Christ. The Mariandimension is the secular dimension which makesthe Church grow by making it present andoperative in places and circumstances where onlythrough the laity can it become relevant(McCarthy, 2015). Where the Petrine dimensionof the Church has led to frustration over Churchrules and bureaucracy, the relationship between theinstitutional Church and the laity will most likelychange once the all-pervasive Marian dimensionof the Church is revealed (Kereszty, 2013, p. 789).This is the renewal the Church is being called tolive, a renewal in compassion, unity, relationship,humility, service and trusting in the holy Spirit.

POPE FRANCIS AND THE MARIAN

DIMENSION OF THE CHURCH

The renewal of the Church to live out theMarian dimension has been inspired by the holySpirit and is being lived out by Pope Francis. AsFrancis affirms, “the holy Spirit is the protagonistof the living Church and it is important to live upto the mission of the holy Spirit to stop reducingfaith to morals and ethics” (Bordini, 2016). Sincethe beginning of his pontificate, Francis’ leadershipand rhetoric have been deeply Marian. One needlook at his first encyclical Evangelii Gaudium (§1),

Simon Martino

living the Marian Dimension of the Church


“The joy of the gospel fills the hearts and lives ofall who encounter Jesus…I encourage theChristian faithful to embark on a new chaptermarked by joy.” These sentiments touch on the veryessence of the Marian dimension, an encounterwith Jesus and the experience of joy. Francis hasrecognised the need for renewal in the Church, theneed to make new again a way of being church thathas been forgotten. “I prefer a Church which isbruised, hurting and dirty because it has been outon the streets, rather than a Church which isunhealthy from being confined and from clingingto its own securities” (Evangelii Gaudium, §49).

living the Marian dimension however, requiresa renewal of the mystical Body of Christ. Francisspeaks to the everyday Christian about what theyneed to be doing to bring forth Christ in their ownway (Evangelii Gaudium, §285). There is a shift inthe language used by the Church, it is not an ‘us’,the clergy, and ‘them’, the laity, rhetoric, but rathera ‘we’ as the Body of Christ. Francis is holdingevery member of the Body of Christ to account tohelp with living the Marian dimension of theChurch. There is a call for the laity to cooperatemore immediately in the apostolate of thehierarchy, like those men and women who helpedthe apostle Paul in the Gospel (McCarthy, 2015.)

It is necessary to point out that Pope Francis iscalling the Church to live the Marian dimensionthrough his actions and his language. In hiswritings, he never explicitly mentions the Mariandimension, yet he writes of a Church that iscommunal, personal, collegial, compassionate,serving and trusting in the Spirit, all essentialelements of the Marian dimension. It is theresponsibility of the Church as the mystical Bodyof Christ, to respond to the challenge of PopeFrancis and to be renewed in living the Mariandimension.

ECCLESIAL MOVEMENTS MAKING THE

MARIAN DIMENSION A REALITY

The Marian dimension of the Church is themystical Body of Christ acknowledging the role ofeach member, as lay, ordained or consecrated andit is the Church that is inclusive, compassionate,humble and trusting in the Spirit. These are simplecharacteristics that focus on the spirit of theChurch rather than emphasising the clericalismand hierarchy. The Church has always shared in the

characteristics of the Marian dimension and it isnow being called to make it central to a way ofbeing Church. This is happening through ecclesialmovements which have been growing in theChurch since the Second Vatican Council (1962-1965). There has been an emergence of newecclesial movements built around particular stylesof discipleship and these men and women from allstates of life, seek to serve the Church (Green,2013, p. 3). Everything is destined to come to anend and this is the challenge faced by everyinstitute that wishes to last in history, that is torenew itself, remaining itself, without changing itsidentity (hoy See Press Office, 2016, p. 1). This iswhat the Church is trying to do, renew itself in theworld and remain truthful to the Gospel message.

THE ASSOCIATION OF

ST MARCELLIN CHAMPAGNAT

One example of ecclesial movements growing inAustralia is the Marist Association of St MarcellinChampagnat. This Association has grown from aknowing and loving of being Church through theMarist charism. The Marist charism is a spiritualityflowing in the tradition of St MarcellinChampagnat, who through his life and works,inspired the Institute of the Marist Brothers. Thespirituality has at its heart Marcellin’s ownexperience of being loved by Jesus and called byMary (Marist Brothers, 2007, p. 9). Key elementsof Marist spirituality are trusting in God, makingJesus Christ known and loved, family spirit,simplicity and in Mary’s way (Marist Brothers,2007, §17, 19, 30). Those identifying as Maristsunderstand these as a way of being Christian thatis humble, serving, merciful, that is openness toothers and embedded in the knowledge that“without Mary we are nothing and with Mary wehave everything, because Mary always has heradorable Son within her arms or in her heart(Marist Brothers, 2007, §25). These qualities of theMarist charism link to the Marian dimension ofthe Church offering a church that is relational,humble and gives service to others. It is from thischarism of the Institute of the Marist Brothers thatthe Marist Association of St MarcellinChampagnat blossomed.

Ecclesial groups are a new way of being churchthat cannot simply be understood as a voluntaryassociation of persons because they provoke an

Simon Martino


attraction to the Gospel and offer a proposal of theChristian life which touches every aspect of humanexistence (Iuvenescit Ecclesia, §2). The MaristAssociation of St Marcellin Champagnat does thisin a way that is Marian and is an example of theMarian dimension of the Church. What makes theAssociation an example of the Marian dimensionof the Church is its acceptance that men, women,lay, ordained or consecrated are equally involved inGod’s mission, which is the mission of the Church.The Association is a genuine response to a call forco-responsibility for the life and mission of thewider Australian Marist community and theChurch (Ministry together with lay Marists, n.d.).It is an expression of Church that embraces God’smission with Marian joy, hope and audacity and isa place of compassion, communion and service inthe Church (Marist Association, 2016, p. 5). It isecclesial movements like the Marist Association ofSt Marcellin Champagnat that are helping theChurch renew its identity by living the Mariandimension that is inclusive, inviting, merciful, fullof joy and incredibly human.

FINAL THOUGHTS

This evaluation has been an attempt tounderstand the Church and its need for renewal. Ithas identified issues with the image of the Churchin society and the negative attention drawn to theChurch when it emphasises dogma and doctrine.There was a discussion on the multi-dimensionalChurch and the problems that have arisen fromliving only the Petrine dimension. It was concludedthat the Marian dimension is the mediatingdimension between the others as it draws forth thebest aspects of each dimension that allow them tobe fruitful for the Church. An argument was madethat the Spirit is inspiring the mystical Body ofChrist to live the Marian dimension, which isbeing led by the words and actions of Pope Francis.Since the Second Vatican Council (1962-1965)new ecclesial movements have flourished, with thisevaluation focusing on the Institute of the MaristBrothers and the Marist Association of StMarcellin Champagnat. It has shown that theMarian dimension of the Church as inspired by theSpirit and being lived by Pope Francis, is also beingmade a reality by the Marist Association of StMarcellin Champagnat whose members aim tobring the mind and heart of God to actuality of

human experience (Green and McGregor, 2015, p.12). The Church will always need renewal if ithopes to remain meaningful in the world. At thispoint in history, the Church needs renewal in termsof its relationship with the world and the best wayto do this is to respond to the call of the Spirit tolive the Marian dimension of the Church.

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Green, M. (2013). Charismic Contributions inliminal Times. In J. D’Orsa & T. D’Orsa, Leadingfor Mission: Integrating Life, Culture and Faith inCatholic Education (1st ed.). Mulgrave, Victoria:Vaughan Publishing.

Green, M. and McGregor, D. (2015) lookingfor New Wineskins: the Marist Experience. InD’Orsa, J. and D’Orsa, T. (Eds.) New Ways ofLiving the Gospel: Spiritual Traditions in CatholicEducation. Mulgrave (VIC): Vaughan Publishing.

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living the Marian Dimension of the Church


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Marist Brothers. (2007). Water from the Rock.Rome: Institute of the Marist Brothers. Retrievedfrom http://www.champagnat.org/documenti_maristi/AcquaRoccia_EN

McCarthy, M. (2015). Understanding theMarian dimension. l’Osservatore Romano.Retrieved from http://www.osservatoreromano.va/en/understanding-marian-dimension

McDade, J. (2005). Von Balthasar and the Officeof Peter in the Church. The Way, 44(4), 97-114.

Ministry Together with lay Marists. MaristVocations. Retrieved from http://www.maristvocations.com/ministry-together-wuth-lay-marists/

Pesch, O., & Dempsey, D. (2014). The SecondVatican Council (1st ed.). Milwaukee, Wisconsin:Marquette University Press.

Shaw, R. (2012). The News Media and theCatholic Church. Notre Dame Journal of Law,Ethics and Public Policy, 19(2), 455-466.

Vatican II. (1964). Lumen Gentium. Retrievedfrom http://www.vatican.va/archive/hist_ councils/ii_vatican_council/documents/vat ii_const_19641121_lumen-gentium_en.html

Vatican II. (1965). Gaudium et Spes. Retrievedfrom http://www.vatican.va/archive/hist_ council/ii_vatican_council/documents/vatii_const_19651207_gaudium-et-spes_en.html

Marist Association. (2016). We Marists: Ourhopes and priorities 2016-2018. Retrieved fromhttp://www.maristassociation.org.au/we_marists_EN.pdf


From the Archives125 Years of Marist Ministry in Bendigo and Kilmore

Below: Original Brothers Monastery inBendigo – now the Diocesan Chancery

The original Marist Brothers College in Bendigo

Grade 5 at MaristBrothers College in 1923

Brothers Community in 1915 – backleft to right: Brothers Ildephonsus,

Columba, Louis (Director),Gonzales. Seated left to right:

Edmund, Baptist and Xaverius.

From the Archives


College Assembly in Quadrangle in 1940s/50s. Majority are boarders.

Kilmore Parish Churchand Presbytery next toAssumption College

Below: The original Assumption Collegebuilding with the entire staff in 1890s

Main Entrance to Assumption College early Twentieth Century


INTRODUCTION

Marcellin Champagnat, a French priest,founded the Marist Brothers in 18171.his preferred title for this budding

expression of consecrated life in the Church was‘The little Brothers of Mary’. By the time this newreligious order eventually gained formalrecognition, well after Marcellin’s death in 1840,the name given by Church authorities of the daywas ‘Marist Brothers of the Schools’. In its briefstatement on the origins of the Institute, theConstitution of the Marist Brothers notes thatwhilst Marcellin founded it “under the name of thelittle Brothers of Mary, in 1863 the holy Seeapproved us and, whilst respecting our originalname, gave us the title of Marist Brothers of theSchools.”2

This paper will demonstrate why this shift inname was significant in influencing the balancebetween contemplation and action in a way thatperhaps prioritised the workforce dimension of aBrother’s life, more so than that of the faithcommunity. It placed the emphasis more on the‘doing’ of religious life, rather than the ‘being’ ofreligious life. Schools were now the explicit focus

in the name, rather than Mary. Although teachingand evangelising young people was indeedMarcellin’s focus and primary intention, the formaltitle of Marist Brothers of the Schools pointed to thestructure for how the mission would be lived,replacing a name that had emphasised humility -and being led by Mary to do her work – whateverform that may take. In his contribution to thehistory of the Institute, Br Michael Green cautionsagainst the distortion that can occur if we try tounderstand any spiritual family in the life of theChurch by simply looking at what they do, or focustoo heavily on their works

It is a misunderstanding of the Church’s spiritualfamilies – including those associated with theso-called “apostolic” religious institutes such asthe Marist Brothers – to try to understand themand their members by looking at what they do,or to focus on their works as their raison d’être.3

Rather, Green draws attention to the spiritualfamilies as “schools of Christian spirituality.”4

Community and mission come second to theprimary place of people growing in Christiandiscipleship and experiencing “conversion ofheart.”5 That is, who we are is the most defining

1 The context for Marcellin doing this was as a member of the ‘Society of Mary’. This new Society, yet to be formallyintegrated into the hierarchical church, was initiated by a group of 12 priests in lyon, France, on July 23, 1816. Marcellinwas one of these priests, being newly ordained one day prior. The dream was for the Church to be renewed by placing Maryat the centre. Those leading this vision, imagined a variety of vocational expressions for people contributing to this newrenewal – priests, sisters, laity. This is the broad context for Marcellin’s move to have ‘Brothers’ who would primarily serveyoung, rural people as teachers of the faith.

2 Constitution and Statutes of the Marist Brothers, 1986 Edition.3 Michael Green, A History of the Marist Brothers Institute Volume III – Dawn’s Uncertain Light, (Rome: Marist Brothers

General house, 2017), 1924 Green, Dawn’s Uncertain Light, 1925 Green, Dawn’s Uncertain Light, 192

JOE MCCARTHY

Resting Fully with God – Marist Mission and Life

Practice these low and humble virtues which grow like flowers at the foot of the CrossSt Francis de Sales, Introduction to the Devout Life, p209

Resting Fully with God – Marist Mission and life


element of any spiritual family. The distinctive styleand approach for being attentive to God in life, andresponsive to the challenge of participating inGod’s mission.

This paper will expose that at the very heart ofMarcellin, and therefore the Marist charism, ismysticism: the dynamic, repeating experience ofGod leading to mission, and mission being theexperience of God. In the introduction to WaterFrom The Rock, a spirituality document for theMarist Institute, there is the claim that “Marcellin’sMarist Apostolic Spirituality is a living anddynamic experience of God, contemplative andaction oriented at the same time”.6 Such a mysticaldisposition is the very essence of what it is to beMarist. A case will be made to suggest that if actionand doing are given too great a place at the table,we can easily neglect an essential element of whowe are as Marists – that of contemplation. Findingthe right balance is a very real dilemma andchallenge for people living in the twenty firstCentury. By looking at two people whosignificantly influenced Marcellin’s spiritualjourney, namely Br lawrence and St Francis deSales, evidence will be provided to support the casethat Marcellin’s primary lens into his faith life wasthat of a mystic, balancing the contemplative andactive dimensions of Christian discipleship. Theextent to which Marists can explore and grow asmystics in the context of their apostolic spirituality,will determine the capacity for them to continueto have a meaningful and vital presence across theAustralian Catholic landscape.

The importance of Mary in Marcellin’s faithjourney will be revealed, as will Marcellin’s positionthat being one with the presence of God is whatboth pushes us towards, and pulls us to, missionand community. he witnessed the belief that whatyou do and how you do it, is the fruit of beingattentive to God. Everything else hinges on theextent to which individual and collectiveattentiveness to God is nurtured. Or, putdifferently, the extent to which we are willing to beled by the Spirit. With this emphasis, what weactually do because of our oneness with God will

be shown to be less about a specific mission, as longas it is responding to those people who are most inneed, most marginalised, most on the peripheriesof life. Green puts this succinctly

All founders of the great spiritual traditions ofthe Church acted out of a prior and intenseGod-encounter in Christ. This was indisputablythe case with Marcellin; those who seek tofollow him are called to the same.7

The assertion in this paper will be that theMarist contribution to the life of the CatholicChurch in Australia, would do well to recover thisguiding principle of ‘God-encounter in Christ’.Placing God’s mission, Jesus’s life and message, andthe work of the Spirit at the heart of who Maristsare as a faith community, in turn will lead them tonew missionary endeavours addressing the needsof the poorest and most distressed young people inour world today. This also impacts ourunderstanding of and relationship with thehierarchical and institutional face of the Church,whichever way we look at it. We are beingchallenged to be creative, agile and flexible –individually and collectively – in how we go aboutwitnessing our faith and living out our vocation. Itbrings with it new expressions of ecclesiology, theneed for on-going spiritual formation, and newmodes of ministry. Essentially, then, it is aboutrediscovering the very heart of Marist charism,which is described by Br Sean Sammon

At the core of our Marist charism lie these threeelements: one, the experience of the love of Jesusand Mary for each of us; two, an openness andsensitivity to the signs of our times; and, three, apractical love for children and young people,especially those most in need.8

The suggestion in this paper will be that it istimely for a cultural realignment to happen whichbrings into focus once again the primary place of‘God encounter’ for all else that happens in thename of Marists. In doing so, Marists will be in aposition to understand and embrace a renewedecclesiological mindset, giving witness to and

6 Br AMEstaun, Water From The Rock – Marist Spirituality Flowing In The Tradition Of Marcellin Champagnat (Rome:Institute of the Marist Brothers, 2007), 10

7 Green, Dawn’s Uncertain Light, 1928 Sean Sammon, Making Jesus Known and Loved – Marist Apostolic Life Today (Rome: Institute of the Marist Brothers, 2006), 23

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celebrating a diverse understanding of vocation in themodern world. In the context of the wider Church, itforecasts a paradigm shift. The hierarchical, clericalface of the Church, is being invited to fully embracelaity in a way that enables shared responsibility forGod’s mission in the contemporary world. At thesame time, laity are being invited to fully embrace thechallenges that come with not being overly relianton consecrated religious to lead and inspire serviceto the poorest and most marginalised. Sammonpredicts the roots of this shift ten years ago

The challenge we face during a time of renewalor paradigmatic shift is different: re-imaginingour charism anew in light of the signs of thetimes...the charism of our Institute needs to belived and preserved not only by those of us whoare members; it must also be developed anddeepened in union with the People of God…today we realize that the charism that came intoour world through Marcellin Champagnat istouching the hearts and capturing theimagination of both brothers and laity alike.9

MARCELLIN’S SPIRITUAL INFLUENCES

For the purposes of this paper, focus will begiven to the works of two major influences on theshaping of Marcellin’s inner, spiritual life. One,Brother lawrence of the Resurrection (1614 –1691), a discalced Carmelite. The second being thatof Francis de Sales (1567 – 1622), canonized in theCatholic Church in 1665. Both lived over onehundred years before Marcellin was born, but theirideas had greatly influenced the theology andspiritual life in the seminaries by the timeMarcellin was training to become a priest. Toappreciate their influence, we will glance back tosome of the spiritual insights of St Bonaventure.There were other influences on the growth anddevelopment of Marcellin’s contemplative life thatare not included in this paper, notably Saint Jure,Jean Baptiste (1588 – 1657), a Jesuit spiritual

director and writer who enjoyed extensive successas a writer, and a had a significant influence on theChristian practices of 17th Century France10.Another Jesuit, Alphonsus Rodriguez, whosewritings included Practice of Perfection andChristian Virtues, was also a significant contributorto this body of work.

Most significant for Marcellin, it must be said,was the profound influence of Mary. havingdescribed inspiring women in Marcellin’s life,including his mother, Marie Therese Chirat, and hisaunty, louise Champagnat, Sammon emphasises

Finally, there was Mary, the mother of Jesus.While a late arrival in Marcellin’s life, in the end,she would make all the difference. Devotion toher was part of the rich texture of faith in thelocal dioceses of lyons and le Puy. Marcellinwould, in time, place Mary at the center of thecommunity of Brothers he founded…shebecame eventually for him a “Good Mother,” his“Ordinary Resource”. 11

In his seminary years, Marcellin would be sweptup into the plans to establish a new religiouscongregation, one that would place Mary at thecentre of the Church’s life and mission. The dayafter his ordination on July 22nd 1816,Marcellin, along with seven other men ordainedwith him, along with four other seminarians,“renewed their pledge and dedicated their livesto Mary.”12 This was the beginning of theMarists, or Mary-ists. Of that day, now referredto as the Pledge of Fourviere, Green says of thetwelve men involved

They felt called by Mary that morning to do herwork. The intuition that impelled them thatmorning was that it would be as Mary-ists thatthey could most effectively heal, reconcile,encourage, teach, and bring the Good News ofJesus to the people of their time.13

9 Sammon, Making Jesus Known and Loved, 31.§2. lay members of the Christian faithful can cooperate in the exercise of this same power according to the norm of law.

10 Andre lanfrey, Essay on the Origins of Marist Spirituality. Trans. by Jeff Crowe. Unpublished study. Marist Brothers: lyon1991, Chapter III

11 Sammon, Making Jesus Known and Loved, 1212 Sammon, Making Jesus Known and Loved, 2413 Green, Dawn’s Uncertain Light, 442



The foundation to Marcellin’s faith journey andinterior life was profoundly shaped by Mary. Allwas to be done in Mary’s way.

The contribution of Br lawrence can be largelygleaned from a short book he wrote, The Practice OfThe Presence Of God14. Known as Nicholas hermanbefore religious life, it was clear that the fundamentalunderpinnings to his theological stance andspiritual intuitions were being played out evenwhen he took up the profession of arms, andconducted himself “with simplicity and honesty.”15

he was not afraid of death when taken prisoner byGerman troops and threatened with hanging16,which was an early sign of his faithful disposition.he was inspired to join the discalced Carmelitesby virtue of his uncle being one, and spent most ofhis life in a Carmelite monastery in Paris.

Central to Br lawrence’s spirituality was thepassion of Jesus Christ, “which he never thoughtabout without being sensibly moved”. he wasparticularly drawn to “the humility of the cross”17.Some of the insights and language of Br lawrenceseem to have been picked up in a very direct andliteral way by Marcellin Champagnat. For example,we read that right from the beginning oflawrence’s novitiate

his devotion to the Blessed Virgin wasextraordinary, tenderly devoted to her, he had aconfidence in her protection, she was his refuge.he called her his ‘good Mother’ and gavehimself particularly to the practice of prayer. hefocused on the presence of God and the love whichare its effects, and the grace of Jesus Christ.18

As we saw above, the very same could be saidabout Marcellin. Sammon comments aboutMarcellin that

his belief in the continual presence of God

helped him bear experiences and events in lifethat would have crushed others. he also trustedcompletely in Mary’s protection and intercession;she was truly a fellow pilgrim and sister in faithfor him.19

Among the qualities listed in Br lawrence’seulogy were “patience, gentleness, firmness andhumility”20 and in his own words his “usual practiceis to remain in the presence of God with all thehumility of a useless but faithful servant.”21

Marcellin, in one of the first letters that he wroteto the Brothers, used similar language in saying “letus pray that God will show us his holy will, andlet us always say that we are his useless servants.”22

Marcellin was remembered by his early followersas someone who lived these qualities

his first disciples remembered with affection theMarcellin they knew: open, frank, resolute,courageous, enthusiastic, constant and equable.his whole life gave witness of a person with apractical disposition, a man of action, and ofhumility. This enabled him to draw together from varioussources a simple and down-to-earth spirituality.23

The unmistakable parallels and influence on theMarcellin Champagnat we have come to knowthrough those who have written about himcontinue as Br lawrence’s gentle disposition isnoted. Also, his gracious and affable air and simpleand modest manner. It allowed lawrence to havea very egalitarian disposition, not looking to beseparate from others through his religious position,and able to move kindly among his brothers andhis friends, without trying to be distinguished fromthem. It has been said about him that “he triedassiduously to lead a hidden and unknown life.”24

The parallels with Marcellin’s ability to write

14 Br lawrence, The Practice of the Presence of God (New York: J.J little & Ives Company, 1945)15 Br lawrence, Presence of God, 1016 Br lawrence, Presence of God, 1017 Br lawrence, Presence of God, 1218 Br lawrence, Presence of God, 1419 Sammon, Making Jesus Known and Loved, 2920 Br lawrence, Presence of God, 1821 Br lawrence, Presence of God, 2021 Writings of Marcellin found at: www.champagnat.org, letter 00123 Br AMEstaun, Water From The Rock, 2324 Br lawrence, Presence of God, 24

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pastorally and simply to his Brothers is captured inthe comment that Br lawrence was able tocommunicate his ideas, and showed a particularinterest in the “little ones and the simplest.”25

Br lawrence deliberately grew both his desireand ability to be attentive to God, being describedas having “a profound conception of the power andthe wisdom of God, which he carefully cultivatedby a great fidelity in dismissing every otherthought.”26 This is a fundamental dimension to thelife of a mystic. All is God. he went about the taskof “cultivating in his heart this deep presence ofGod, considered by faith”27 and believed that “Godis everywhere: in every place one can address him,can make one’s heart speak to him in a thousandways.”28 Br lawrence saw God as much in hisdomestic duties and when repairing a pair of boots,as he did when praying with his community orleading a retreat. Marcellin shared this sense ofGod being the constant, no matter what thechanging circumstances of life. Whilst in Paris in1838, he remarked in a letter to Br hilarion thathe could experience the presence of God as muchin the streets of Paris as what he was able to at thehermitage – the home of the Brothers.29

Francis de Sales also significantly influenced andshaped the interior life, or spirituality, of Marcellin.It is believed that his book ‘Treatise on the Love ofGod’ 30 was one that Marcellin personally had andread. he would have been exposed to works suchas ‘Introduction to the Devout Life’ 31 in theSeminaries he attended as part of his formaltraining to become a priest. The significance of theformer text is captured in a story that lanfrey tells.Marcellin, in response to a Brother asking if heknew a good book on the love of God, pulledTreatise on the Love of God from his bookshelfsaying, ‘here’s an excellent one’.32 The Brother

asking the question, Brother louis, was entrustedat one point by Marcellin with the role of NoviceMaster. As we have done above with ‘The PracticeOf The Presence Of God’, it is instructive to lookclosely at the content of these two books writtenby Francis de Sales to shed light on their formativeinfluence with regard to how Marcellin’s life andsense of mission grew.

The direct impact that theologians and Churchthinkers had on each other’s lives around the timeof Marcellin, and on generations to come, iscaptured in Francis de Sales comment that “I havesaid nothing which I have not learned fromothers.”33 It is in this spirit of influence that weexplore some of the thinking and reflections ofFrancis de Sales and the impression he made onMarcellin. Francis emphasised the relationship webuild with God; that this encounter is all about aconscious and deliberate relationship. he seesperseverance as “the most desirable gift we canhope for in this life” fuelled by “prayer, fasting,alms-deeds, the sacraments and the hearing andreading of the holy words.” 34 It is interesting tonote the place of humility and modesty that shapedFrancis’ life. he, in turn, attributes this to one of hismain influences, where he tells that “I have alwaysconsidered that the learned modesty and most wisehumility of the seraphic Doctor S. Bonaventurewere greatly to be admired and loved.”35

It is worth, briefly tracing back to the life andinfluence of Bonaventure, a thirteenth centuryFriar and mystic, who is considered the secondFounder of the Franciscan Order, and the chiefarchitect of its spirituality.36 It provides a furtherthread to Marcellin’s own mystic nature, and thefoundations of his prayer, simplicity and humility.Bonaventure’s sense of God in all things is capturedsuccinctly in his claim that “God can be thought of

25 Br lawrence, Presence of God, 2526 Br lawrence, Presence of God, 4527 Br lawrence, Presence of God, 4728 Br lawrence, Presence of God, 6129 Writings of Marcellin found at: www.champagnat.org, letter 18130 Francis de Sales, Treatise on the Love of God (Maryland: The Newman Press, 1953)31 Francis de Sales, Introduction to the Devout Life (New York: Doubleday Company Inc, 1955)32 lanfrey, Origins of Marist Spirituality, 1833 Francis de Sales, Treatise on the love of God, 1034 Francis de Sales, Treatise on the love of God, 13935 Francis de Sales, Treatise on the love of God, 18536 Ewert Cousins, ed., The Souls Journey into God; The Tree of Life; The Life of St Francis (New York: Paulist Press), 1



as an intelligible sphere whose center is everywhere,and whose circumference is nowhere.”37 It was inBonaventure’s time that the learning of themonastic orders had found new homes outside themonasteries. Influenced greatly by St Francis ofAssisi, Bonaventure

took the concerns of a rich tradition of spiritualityand theology together with the claims of aspiritual vision grounded in the religiousexperience of St Francis of Assisi and broughtthese into a creative engagement with some ofthe dominant categories of the increasinglycritical and secular culture of his time.38

The critical role of humility permeates all ofBonaventure’s thinking, as he understands it as thecentral component to the life and faith of Francisof Assisi. he says of Francis of Assisi “not only doeshumility define his relation to God; it comes toshape his relation to other people as well as to theentire created world.”39 he adds that “from theroots of humility, the human spirit grows in activelove of God and neighbor which expresses itself inthe virtues of the Gospel.”40 It is no coincidencethat the small and hidden flowers of the threeviolets have become a lasting symbol for what is atthe heart of Marist spirituality: Modesty, humilityand simplicity.

Martignetti41 writes of the significance ofBonaventure turning to prayer when he was giventhe responsibility of leading the Franciscans. heargues that it illustrated the priority that prayer hadtaken in Bonaventure’s life

here was a person, newly burdened with theresponsibility of leading a Religious Order at asensitive time42 in its development, who tooktime out of this new era of his life bywithdrawing to the solitude of a mountain to

pray and see the peace of the lord…. Bonaventurehad entered into a mystical journey to God andhad made prayer a priority in his life.43

The theme of simplicity is interconnected withthat of humility for Bonaventure, where thealignment of what a person desires in their heartwith what God desires for them, leads them to amore simple and loving life. For Bonaventure, aswe make prayer a common practice to grow ourrelationship with Christ and experience unity withGod, the fruits are humility, simplicity and a lovingattitude.44 The journey into Christ, into mysticalconsciousness, draws us into a place ofcontemplation and unknowing. It is alsonoteworthy that Bonaventure was interested in themonastic tradition of theology, which placed theopening of a vision, a way of life, above purelytheoretical knowledge.45

Returning to Francis de Sales, the living out ofyour prayer life in the world around you, as yourway of being, was a deep conviction. hedistinguished between two dimensions for the taskof tuning in to God. One is affective, whichencourages us to “practice the sacred infusions andminglings of our spirit with God’s.”46 The other iseffective, or active, a willingness to do God’s work.Put another way “by one we conceive, by the otherwe bring forth…by one we place God upon ourheart, as a standard of love; by the other we placehim upon our arm.”47

In his book, Introduction to the Devout life,there is further evidence of the lasting influencethat St Francis de Sales had on the spiritual life ofMarcellin Champagnat, providing something of abloodline, or rich source, for what would developas Marist spirituality. All was about the experienceof God in our heart, and our loving response. Thereis a message of inclusivity in the editor’s note that

37 Zachary hayes, Bonaventure – Mystical Writings (USA: Crossroads Publishing Company, 1999), 1538 hayes, Bonaventure, 2639 hayes, Bonaventure, 2840 hayes, Bonaventure, 2941 Richard Martignetti, St Bonaventure’s Tree of Life: Theology of the Mystical Journey (Frati Editori di Quaracchi, 2004)42 Cousins, Ed., The Soul’s Journey into God, 1343 Martignetti, St Bonaventure’s Tree of Life, 3844 Martignetti, St Bonaventure’s Tree of Life, discussed on page 46-4845 hayes, Bonaventure, 3746 Francis de Sales, Treatise on the Love of God, 23147 Francis de Sales, Treatise on the Love of God, 231

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“this life of devotion is as open to the soldier, theshopkeeper, the courtier, the man of affairs, and thewoman in the home as it is to the desert solitaryand the nun in her cell.”48 Francis distinguishes hiswork for spiritual enrichment to be for thecommon folk

Almost all those who have hitherto treated ofdevotion have had in view the instruction ofpersons wholly withdrawn from the world, orthey have taught a kind of devotion that leads tothis absolute retirement. My intention is to instructthose who live in towns, in families, or at court.49

This is a crucial concept if we are to create aculture whereby our ecclesial understanding isrenewed today. It is with this vision in mind andheart that Marcellin went about calling young mento become Brothers. It is with this vision in mindand heart that Marcellin dared to imagine theextent to which the ministry and work of theBrothers would reach. Marcellin himself, in 1816,the year he was ordained a priest, had pledged hiscommitment to a new movement in the Churchwhich at the time was called the Society of Mary,which we will hear a little more of later. At theheart of this movement, generating out of France,was the belief that people would contribute it to it,and belong to it, equally, coming from a variety ofvocational choices and circumstances. There wouldbe priests, religious sisters, brothers and lay people,all part of the same institutional body.

The revolutionary and radical aspect of thismovement was not the actual doing, or the whatwas being done. Other religious congregations andinstitutes were doing much in the fields ofeducation and evangelisation. The revolutionaryand radical aspect of this movement was in the howand the who. The how was captured by the fact thata loving relationship was the defining influence onthe Marian teaching style, and the motivatingprinciple for learning. This encouraged attitudesand practices centred on persistence, tolerance,inclusiveness and welcome. The who provided a

framework for a renewed sense of ecclesiologywhereby it was the commonality of being abaptised Christian that united the group. Diversityin vocation was celebrated as a dynamism and gift,rather than being seen as a reason to create divisionor hierarchy.

It is reasonable to assume that St Francis deSales influenced Marcellin’s belief in the value andpotential of everyone to contribute to God’smission, whatever their vocation be. St Francisemphasised that God is asking Christians to “bringforth the fruits of devotion, each according to hischaracter and vocation.”50 Again, though, there isan emphasis put on the importance of prayer andattentiveness to God as the core ingredient thatwill have us leading faithful lives and contributingto mission

Every vocation becomes more agreeable whenunited with devotion. The care of the family isrendered more peaceable, the love of thehusband and wife more sincere, the service ofthe prince more faithful, and every type ofemployment more pleasant and agreeable.51

So, what did Marcellin possibly glean fromFrancis’ influence about what such a prayer lifelooks like? Francis suggests devoting an hour toprayer each day, preferably early in the morning“when your mind will be less distracted” and toalways begin “in the presence of God.”52 hedistinguishes between mental prayer and vocalprayer, whereby mental prayer is essentially aboutplacing yourself in the presence of God. To achievethis, four principles are provided as a scaffold. First,God is in all things and in every place. Second,God is not only in the place you are, but God isalso in your heart and in the very centre of yourspirit. Third, consider the humanity of Jesus and hispresence in the sense of looking over us. Fourth,drawing on our imagination, tap into the presenceof God as friend.53

We see the nurturance of humility beingconnected to prayer life when Francis also

48 John Ryan, ed. & trans., Introduction to the Devout Life – St Francis de Sales (New York: Doubleday & Company, 1955), 1149 John Ryan, ed. & trans., Introduction to the Devout Life, 2950 John Ryan, ed. & trans., Introduction to the Devout Life, 3951 John Ryan, ed. & trans., Introduction to the Devout Life, 4052 John Ryan, ed. & trans., Introduction to the Devout Life, 7853 John Ryan, ed. & trans., Introduction to the Devout Life, discussed on 80-81



encourages brief morning prayer as a way ofpreparing the events of the day carefully, and indoing so, to humble yourself in the presence ofGod, acknowledging that you will not be able toachieve your hopes without God.54 This is furtheremphasised using the analogy of the purist of balmresting on the bottom when it is poured into water.St Francis tests whether people are “truly wise,learned, generous, and noble” by seeing if they “tendto humility, modesty, and submission, for then theyshall be good indeed.” 55

he also encourages an examination of conscience,which includes “rekindling in your heart the fire ofyour morning meditation”56 where we give thanksto God, examine our behaviour and efforts, andacknowledge that any achievements are God’sdoing. The mystic influence of God being in allthings emerges with Francis when he writes thataspirations to God are about noticing and vocalizingGod in beauty, giving thanks for God’s assistance,knowing God’s goodness and opening ourselves upto God. he captures it with the statement that weare moving towards this space when we “make athousand different motions of our heart, to give youa love of God and to arouse yourself to a passionateand tender affection for this divine Spouse.”57

There is language and imagery used by Francisthat relates something of the interior dynamic ofGod’s work in our life. It describes God as‘proposing’ something to us by inspiration, and thatwe consider it and are drawn to it, or ‘delighted’ init. Then we give our full consent to it. This is anencounter, an experience, that requiresattentiveness, faith, discernment, and practice.There is an intimacy and closeness for how Francistalks about this, drawing on the image of God asthe ‘Spouse’. Francis is drawing on the language ofanother great mystic of the Catholic tradition,Saint Catherine of Siena, who talked about her“interior closet, where she comforted herself withher heavenly Spouse.”58

In describing some of the fruits of prayer, we getglimpses into some features of the foundationalspirituality to flow from Marcellin and theBrothers

let us endeavor sincerely, humbly and devoutlyto acquire those little virtues which our Saviorhas set forth for our care and labor. These arepatience, meekness, mortification of heart,humility, obedience, poverty, chastity, tendernesstoward our neighbors, bearing with theirimperfections, diligence, and holy fervor.59

Francis highlights the place of hospitality,inspired by love for people. There is a clear teachingthat actions and witness, whereby time is spentwith people, is a necessary component of servingthe poor. he states that “if you love the poor, beoften in their company, be glad to see them in yourhouse, and to visit them in theirs.”60 Marcellin, andthe Marist tradition that has developed since histime, has strongly nurtured the place of hospitalityand presence. Francis provides reason for this todeepen, to become not only about relationshipswith people, but at the same time an experiencewith God

Should your mutual and reciprocalcommunications relate to charity, devotion, andChristian perfection, O God, how precious willthis friendship be! It will be excellent, because itcomes from God; excellent, because it tends toGod; excellent, because its very bond is God…I speak here of spiritual friendship61

All of this is to be understood as doing the workof God, as experiencing our relationship with God.The approach of Francis is that it is through ourattentiveness to smaller, everyday moments of lifeand work, that we in fact build our attentiveness toGod. In his words

Practice these low and humble virtues whichgrow like flowers at the foot of the Cross: care

54 John Ryan, ed. & trans., Introduction to the Devout Life, 9055 John Ryan, ed. & trans., Introduction to the Devout Life, 12956 John Ryan, ed. & trans., Introduction to the Devout Life, 9157 John Ryan, ed. & trans., Introduction to the Devout Life, 9458 John Ryan, ed. & trans., Introduction to the Devout Life, 9359 John Ryan, ed. & trans., Introduction to the Devout Life, 12360 John Ryan, ed. & trans., Introduction to the Devout Life, 16061 John Ryan, ed. & trans., Introduction to the Devout Life, 170

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of the poor, visiting the sick, taking care of yourfamily…great occasions of serving God seldompresent themselves, but little ones are frequent.62

A final point of synergy between the beliefs andteachings of Francis de Sales and the life and workof Marcellin Champagnat resides in the place ofpersistence and grit, along with an unwaveringfaith in God. Francis promotes an openness to thetotal experience that comes with serving God’smission. he encourages people of faith to not beafraid of turmoil, confusion or contradiction, alongthe journey, but to ultimately turn to the source ofone’s love for God for direction and comfort. It iscaptured beautifully in the comment

let everything be in confusion, I say, not onlyaround us but even within us. let our soul beoverwhelmed with sorrow or joy, with sweetnessor bitterness, with peace or trouble, with light ordarkness, with temptation or repose, withpleasure or disgust, with dryness of tenderness.let it be scorched by the sun or refreshed by thedew. For all that, ever and always the point ofour heart, our spirit, and our higher will, whichis our compass, must look unceasingly and tendalways toward the love of God.63

MYSTICISM TODAY

Father Bede Griffiths has said “if Christianitycannot recover its mystical tradition and teach it, itshould just fold up and go out of business. It hasnothing to offer.”64 This may be a little drastic, butit serves its purpose – the Church cannot continuein a business as usual way in the contemporary world.The Marists, in Australia, are no different. Basedon the most recent census, the Australian Bureauof Statistics has reported that 30% of people arenow choosing ‘none’ when asked which religioustradition they are connected to. For the first time,this response, ‘none’ is greater than those whonominate their religious affiliation as Christian, andhas become the highest single response. Admittedly,

statistics need to be broken down carefully to beunderstood, and consideration given to the varioussocial, political, cultural and historical factors atplay. however, at the surface level, gone are the dayswhere a hierarchical, institutional Churchunquestioningly authors the narrative and assertssizeable influence on the lives of the vast majorityof people that make up the body of the Church.

Alongside this development, perceived by someas something of a paradox, there is a thirst formeaning and a hunger for connection in Australianculture today. There is a reaching out to spirituality,an increasing desire for mindfulness, and anexpressed need for ‘retreat’ in life, whether it be‘tree-change’, ‘sea-change’, interest in Easternpractices, or other manifestations. This suggeststhat there is a healthy yearning and searching,perhaps even an instinctual want for ‘otherness’ orwhat many would call ‘God’, that is not beingreached or satisfied by what we might calltraditional Church structures.

In the introduction to his book Christian Mystics,writer and former Dominican, Matthew Fox, drawson the anecdote about Albert Einstein when hewas asked at the end of his life if he had any regrets.he answered: “I wish I had read more of the mysticsearlier in my life.”65 Fox goes on to warn againstthe ‘antimystical’ nature of fundamentalism, andthe predominantly ‘left-brain’ attraction to much oftheology and religion which, he says, “ignores theright brain, which is our mystical brain.”66 helaments the lack of adventure and inner exploration,suspects that this is the reason that religion hasbecome boring for so many, and encourages thespirit of St John of the Cross to “launch into thedeep.”67 Fox goes on, “this launching into the depthsoften gets stymied by Western religious dogma,guilt trips, and institutional churchiness. The mysticgets starved.”68 he provides us with a sound basisfor looking at the role of the mystic today

I believe that there is a great wisdom in our

62 John Ryan, ed. & trans., Introduction to the Devout Life, 20963 John Ryan, ed. & trans., Introduction to the Devout Life, 25164 Matthew Fox, Christian Mystics – 365 Readings and Meditations (California: New World library, 2011)65 Fox, Christian Mystics, introduction66 Fox, Christian Mystics, 167 Fox, Christian Mystics, 168 Fox, Christian Mystics, 2



species and in Western spiritual traditions, butthat this needs a new birth and a fresh beginning.We in the West must take these insights into ourhearts on a regular basis, allow them to play inthe heart, and then take them into our work andcitizenship and family and community. This ishow all healthy and deep awakenings happen;they begin with the heart and flow out fromthere. Deep down, each one of us is a mystic.When we tap into that energy we become aliveand we give birth. From the creativity that werelease is born the prophetic vision and workthat we all…getting in touch with the mysticinside is the beginning of our deep service.69

David Tacey, writing in the Australian context,reveals his comfort in the ‘mystic’ space, echoingfrom Bonaventure that he likes “the mysticaldescription of God as a circle whose center iseverywhere and whose circumference isnowhere.”70 Siding with the above challengesnamed by Matthew Fox, Tacey emphasises thecreative element to our faith life and spiritualjourney if it is to evolve in contemporary life sayingthat “the poetic imagination is a central organ oftheology and the perceptual mechanism of thespirit.”71 Tacey warns, however, that this requires adaring spirit and humility in Church leaders today,to move away from a safe conservative andcontrolling mindset, to accepting that the creativeSpirit leads us to new and unknown places

“Making new” calls for connection with the deeproots of creativity. But we do not have controlover the deep roots or over what they producefor us…the hope for the future is that we canovercome our obsession with imitation, stand-ins, substitutes and copies, and face the natureof the real. Not just the surface real, but the deepreal, from which surprising, alarming andtransforming things emerge.72

It is the disposition of the mystic that willencourage, cultivate and embrace the necessarychanges and challenges that come with suchtransformation.

RECENT CONTRIBUTIONS TO MYSTICISM

Thomas Merton (1915 – 1968), a Trappist monkof the Abbey of Gethsemani, Kentucky, has madea significant mark on the field of mysticism. Usingthe language of contemplation, Merton hasprovided a rich groundwork for encountering Godin the everyday. he is quick to establish the rightorder of events for this, reminding us that “it is notwe who choose to awaken ourselves, but God whochooses to awaken us.”73 Merton claims that it isthrough contemplation that awakening isexperienced, whereby “our free and personal realitybecomes fully alive to its own existential depths,which open out into the mystery of God.”74 This isan intentional ‘set’ for mind and heart, and runscounter to the ever increasing search forcontentment, and fullness of life, in the economyof possessions and achievement. For Merton, thisrepresents a lack of creativity and newness, aspeople “hurry to magnify themselves by imitatingwhat is popular – and are too lazy to think ofanything better.”75 It is in contemplation andmystic experience of God that we will find our trueself, which in turn is an experience of being calledto humble service to the needs of life around us.For as Tacey reminds us, “once spirit is contactedit brings with it an imperative to go outsideourselves and serve others and the world.”76

This is the same spirit that stirred Marcellin’s lifeand mission, and inspired him to found the LittleBrothers of Mary77. It is the same spirit that willprovide for the Church of the future. Pope Francis,at the beginning of the Apostolic ExhortationEvangelii Gaudium, in which he wishes to “pointout new paths for the Church’s journey in years to

69 Fox, Christian Mystics, 2-370 David Tacey, The Spirituality Revolution – the emergence of contemporary spirituality (Australia: harper Collins, 2003), 16571 Tacey, The Spirituality Revolution, 16672 Tacey, The Spirituality Revolution, 22673 Thomas Merton, New Seeds of Contemplation (New York: New Directions Publishing, 1972), 1074 Merton, New Seeds, 975 Merton, New Seeds, 9876 Tacey, The Spirituality Revolution, 14777 As noted earlier in this paper, the name given by the Church after Marcellin’s death was Marist Brothers of the Schools


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come”78 highlights that God, and the call to service,will not be found in the world of ego and self-interest

Whenever our interior life becomes caught upin its own interests and concerns, there is nolonger room for others, no place for the poor.God’s voice is no longer heard, the quiet joy ofhis love is no longer felt, and the desire to dogood fades.79

Pope Francis goes on to provide a context forreaching beyond ourselves and experiencingfullness of life, in encountering God, and that it is“thanks solely to this encounter – or renewedencounter – with God’s love” that we are “liberatedfrom our narrowness and self-absorption.”80 Taceyunderstands faith as having a role to play in “lettinggo and knowing that something greater thanourselves is present.”81 Spirituality, flowing fromthe mystic understanding of encountering God inthe everyday, stirs within us our humility and‘deepest’ self, by-passing the realm of the ego. Taceyexplains that

The fact is that true spirituality is not somethingthat makes itself available to our egotisticaldesigns, but rather something that draws us intoa larger world and makes us subordinate to agreater will that transcends us on all sides.82

We have here a critical part of the puzzle foranyone wishing to grow the Marian Church –Marcellin’s sense of coming to know and love Jesusin Mary’s way. One must take the journey awayfrom self-interest, impressing others, being incontrol, certainty and knowing; and towards God.The necessary itinerary of this journey includes notknowing, humble service, a handing over of control,and transcending the impulses of the ego for thegreater good. The good news is that this journeyhas already begun in us – it is not foreign countryor unfamiliar. Richard Rohr, Franciscan priest andfounder of the Center for Action and

Contemplation in Albuquerque, New Mexico,reminds us that “the gift is objectively alreadywithin, and yet it has to be desired and awakened”and that “the core task to all good spirituality is toteach us to cooperate with what God already wantsto do and has already begun to do.”83

how do we cultivate this in ourselves and inothers? What enables people to “cooperate” withthat which God has already begun in them?Clearly it is a question that points to our interiority,our inner being. In a world that is increasingly busy,with more distractions and interventions on ourtime at our finger tips than ever before, part of theresponse to this question is to do with being ableto be present to the moment that we are in. Presentto ourselves. Present to others. Present to theenvironment. Present to God. Now. Rohr capturesit when he says that “true spirituality is a search fordivine union now.”84 he points out that suchpresence journeys us toward humility and service,as mentioned above. For him presence is when

our heart space, our mind space and our bodyawareness are all simultaneously open andnonresistant. It is experienced as a moment ofdeep inner connection, and it always pulls you,intensely satisfied, into the naked andundefended now.85

To explore the question of how to cultivate this,and what methods foster this in people, let us turnto Thomas Keating, a Trappist monk and priestknown as one of the architects of Centering Prayer,a contemporary method of contemplative prayer.he claims that “centering prayer brings us into thepresence of God and thus fosters the contemplativeattitudes of listening and receptivity.”86 It echoesback to Br lawrence’s book The Practice of thePresence of God. Taking the time, making the effort,and nurturing the intentionality of knowing Godin our everyday experiences and encounters. Thisincludes the necessary intelligence to be attuned to

78 Pope Francis, Evangelii Gaudium – The Joy of the Gospel (Rome: Vatican Press, 2013)79 Pope Francis, The Joy of the Gospel, 280 Pope Francis, The Joy of the Gospel, 881 Tacey, The Spirituality Revolution, 14382 Tacey, The Spirituality Revolution, 14683 Richard Rohr, The Naked Now – learning to see as the mystics see (New York: Crossroad Publishing Company, 2009), 22,2384 Rohr, The Naked Now, 1685 Rohr, The Naked Now, 2886 Thomas Keating, Intimacy With God – an introduction to centering prayer (New York: Crossroad Publishing Company, 2004), 11



the interior motivations that drive us. Religion willsurvive and flourish if it is led by such principles.Rohr goes as far as to suggest that it is the sourceof the next reformation saying that “tossing intothe soul (mysticism) could be the next reformation.Our age, I believe, is destined to discover the divineas a dimension of the human.”87

One of the key practices to improve beingpresent to God is being able to think about andapproach things in a non-dualistic way. Keatingemphasises that before the Second VaticanCouncil, the Western Model of Spirituality whichdominated Western thinking was that of dualisticthinking, which places higher value on external actssuch as fasting at the expense of internal acts, ormotives. It also places the human seemingly incontrol – initiating good works, based on thepremise that God will reward them. Thisencourages a narrow mindset, with too great aconcern on getting to heaven, rather than the hereand now.88 In relation to this last point, Keating says

Excessive concern about future rewards orpunishment tended to take ordinary people’sattention away from their primary duty ofmanifesting here and now the love of Christtoward their neighbours, and led Christian peopleto underestimate the duty of social action.89

Thomas Merton connects such dualisticthinking to the image of God that people carrywith them, pointing out that it is unhelpful toimagine God being as an “external dictate ofimpersonal law”. Rather, Merton suggests, we arebetter to experience God as an “interior invitationof personal love” and that we must “learn to realisethat the love of God seeks us in every situation, andseeks our good.”90 Rohr concurs, placing a cautionon the outer life, full of action and works that areseen to be ‘good’, if there is not a God-centeredness: “without an inner life, our outerprayer will soon become superficial, ego-centred, and

even counter-productive on the spiritual path.”91

he extends this to include the style of prayer wepractice, suggesting that we need to balance spokenprayer, full of words – ‘saying prayers’, with what hecalls “unsaying prayers” which is the quiet,contemplative style of prayer.92

Thomas Keating provides a further insight forthe ‘how to’ question in highlighting the disciplineand practice that goes with Centering Prayer.Ultimately, it leads us towards living life from thecenter, which carries with it the challenge oftempering the dominant practice of thinking ourway into life. This task revolves around to lettinglife itself increasingly impact our consciousness andthinking. Keating points out that this shift isintegral to any pathway towards contemplation,suggesting that “all methods that lead tocontemplation are more or less aimed at bypassingthe thinking process…to cultivate spiritualawareness.”93 he goes on to highlight that suchpractices have the potential to impact our wholeunderstanding of God and sense of responsibilityto life around us

Centering prayer is an exercise in intention’. It isour will, our faculty of choice, that we arecultivating. The will is also our faculty of spirituallove, which is primarily a choice. Divine love isnot a feeling. It is a disposition or attitude ofongoing self-surrender and concern for otherssimilar to the concern God has for us and everyliving thing.94

The final sentence of the above quote isimportant to this paper – contemplation as thesource of action and outreach. This is of interest tothe type of apostolic spirituality that has grown inthe Marist tradition. Importantly, it dismisses themyth that contemplation is about non-action, ordistancing oneself somehow from the encountersof everyday life. Quite the contrary. Keatinghighlights that the spiritual journey, in fact,

87 Rohr, The Naked Now, 12988 Keating, Intimacy with God, discussed on page 2589 Keating, Intimacy with God, 2590 Merton, New Seeds of Contemplation, 1591 Rohr, The Naked Now, 7492 Rohr, The Naked Now, 7393 Keating, Intimacy with God, 6894 Keating, Intimacy with God, 57

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transforms our struggles and failures as we growinto our full expression of self, saying that it is “thetransformation of our pain, woundedness, andunconscious motivation into the person that Godintended us to be.”95 Similarly, Rohr suggests thatthe two main portals are, “love and suffering, thatopen up the mind space and the heart space,breaking us into breadth and depth andcommunion.”96

Contemplation, then, leads us toward right actionand encourages right living. It entices us tounderstand the experiences of human existencethrough the lens of our conviction of one-ness withGod, rather than life experiences shaping ourunderstanding of the one God. Keating emphasisesthat “our focus on God is not just for the time ofthe prayer but for the whole day. The presence ofGod is going to accompany us into daily life.”97

Tacey situates this in the context of the renewal ofspirituality today, noting an inextricablerelationship between following the will of thesacred other, and serving the needs of other people,commenting that “in our new call for spirituality…we experience not just a human craving for thesacred, but also a sacred craving for the human.”98

For Marists to continue to participate in God’smission, in the style that Marcellin Champagnatdreamed of, this understanding is key. The dynamicbetween prayer and action is continuous. Keatingsees action emerging from contemplative prayer,otherwise it stagnates and turns in on itself.Equally, action without contemplative prayer “leadsto burn-out or running around in circles.”99 TheMarist spirituality document, Water From the Rock,suggests that Mary provided a sound guide forMarcellin working towards this balance

Mary inspired Marcellin’s style of being onmission. She received the holy Spirit at theAnnunciation and responded immediately toElizabeth’s need. In so doing, she shows us that

contemplation and action are both indispensableelements of spirituality.100

For Marists, and all other expressions ofChristian discipleship, the action component ofGod’s love causes us to be in solidarity with, and toreach out to, the poorest and most distressed in ourcommunity – those most on the margins. ThomasMerton makes this very clear

The contemplative needs to share something ofthe hardship of the poor. he needs to be able toidentify himself honestly and sincerely with thepoor, to be able to look at life through their eyes,and to do this because he is really one of them.101

David Tacey sees the spiritual revolution as anuncontrollable spilling out of the spirit; the samespirit that is fundamental to human creation, andall of life, compelling us to respond to the needsaround us

Spirit is the fount of human creation and thecore of the natural world…once released fromits hiding place in the self, it rushes out to thewider world, and we need to move beyondourselves with it.102

holding firm to this dynamic – thatcontemplation and action are two aspects of thesame love of God, and that action impels us tomake a difference in the lives of the poor – shedslight on the formative dimension that befits peoplewho yearn to share in an apostolic spirituality. Itplaces the emphasis on the extent to which we can“help others uncover or release the divine potentialin themselves.”103 To do this, we need to have firstdone the same work – uncovering and releasing thedivine potential in ourselves.

Rohr believes we need to be giving peopleexperiences of their own inner aliveness, and notsimply using “public, verbal and social prayer formsand group rituals”, otherwise we are promoting

95 Keating, Intimacy with God, 2296 Rohr, The Naked Now, 12397 Keating, Intimacy with God, 15998 Tacey, The Spiritual Revolution, 22199 Keating, Intimacy with God, 159100 Br AMEstaun, Water From the Rock, 72101 Merton, New Seeds of Contemplation, 251102 Tacey, The Spiritual Revolution, 147103 Tacey, The Spiritual Revolution, 147



religion “on the level of social contract…culturalChristianity or civil religion.”104 This, he says, holdspeople together but it does not necessarilytransform people at any deep level. If there were tobe a way to measure the effectiveness of formationprograms and experiences, it would be the extentto which another person has been helped to seethat God is present and active in their life, enablingthem to wake up and be the best version ofthemselves. Rohr’s way of putting this is that “weneed transformed people today, and not just peoplewith answers.”105

Writers on mysticism and contemplation areunified on the fact that the human ego presentssignificant challenges, some of which werementioned above. Merton uses language such asthe “false self ”, “external self ” or “superficial self ”.106

This is the ‘self ’ that competes, controls, owns andaccomplishes. It is the desire in us to only think ourway through things, and interpret achievements asour own. Rohr believes that it is our ego, and howwe tend to think about the world and our place init, that builds resistance to change as we movethrough life. That is why “most people hunkerdown into mere survival. Ego is just another wordfor blindness.”107 Yet, “change is God’s clearpattern.”108 Merton attributes part of this blindnessto what he observes to be an obsession withbusyness in our life. he squarely challenges anynotion that a sense of importance and worthinessis tied up with the extent to which someone is busy

Some never get as far as contemplation becausethey are attached to activities and enterprisesthat seem to be important. Blinded by theirdesire for ceaseless motion, for a constant senseof achievement, famished with a crude hungerfor results, for visible and tangible success, theywork themselves into a state in which theycannot believe that they are pleasing to God

unless they are busy with a dozen jobs at thesame time.109

This is a challenge for today’s Church inAustralia. As Religious Congregations transfer theresponsibility of their works to non-consecratedpeople, commonly referred to as the laity,110 thereis a distinct vulnerability of the works remainingtruly that of the Church, let alone the continuationof a charismic tradition. This vulnerability comesin the form of a corporate mindset and heartsetpermeating the work culture, focused on getting thejob done! The irony is not lost to the mystic, who isconscious that because of the interplay betweenwho I am, what God is doing with me, and what Iam doing with God, then the job is never done.What we do as people of faith, should never beseparated from who we are as people of faith, andwhy we are people of faith. The fundamentalpremise that we are opening ourselves to God inour life, knowing ourselves more deeply, and in turnbeing drawn to participate in the work andactivities that bring about unity, emphasisesinternal transformation as much as it does onoutward results. Rohr names it as

When so many become professional churchworkers without going through spiritualtransformation at any deep level, religious workbecomes a career, and church becomessomething one “attends”‘.111

however, he suggests that this is not necessarilya recent phenomenon, describing how in theCatholic tradition, monks, nuns and friars haveover the years become workers for the institution,accepting how things are done, often at the expenseof their own deeper traditions of transformation.“We morphed” he claims “into ‘Churchianity’ morethan any genuine, transformative Christianity”.112

Rediscovering our contemplative tradition can lead

104 Rohr, The Naked Now, 72105 Richard Rohr, Things Hidden – Scripture as Spirituality (USA: St Anthony Messenger Press, 2008) 11106 Merton, New Seeds of Contemplation, 7,25107 Rohr, The Naked Now, 90108 Rohr, The Naked Now, 96109 Merton, New Seeds of Contemplation, 206110 The reluctance to use the word ‘lay people’ in this context is because men and women of religious orders are strictly

understood as ‘lay people’ in Church language when talking of clerical and other responsibilities. 111 Rohr, The Naked Now, 37112 Rohr, The Naked Now, 108

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us back to a more transformative Christianity,starting with practicing our attentiveness to God,and a greater consciousness of God’s activepresence in our life.

The development of our ‘true-self ’ is connectedto the extent to which we can expand our level ofconsciousness to the present moment, and becomemore aware of the presence of God in all things –including in us. Merton says it like this

There is an irreducible opposition between thedeep transcendent self that awakens only incontemplation, and the superficial, external selfwhich we commonly identify with the first personsingular. Our external, superficial self is noteternal, not spiritual. Contemplation is preciselythe awareness that this “I” is really “not I”.113

For Merton, this escape from what he calls the“prison of our own false self ”114 will bring with itan unrivalled sense of joy as we enter into unionwith God, with ourselves, and with all of life. Thesummary phrase he uses for when we reach thisstate of life is “loving God perfectly.”115 As weovercome our false self, and embark on this journeytowards fullness, our authentic self, it taps into thenotion of vocation in the truest sense ofcollaborating with God – of hearing God fromwithin. We cooperate with what God is alreadydoing in us. In Merton’s words, “our vocation is notsimply to be, but to work together with God in thecreation of our own life”,116 or perhaps even moresuccinctly, “the contemplative enters into God inorder to be created.”117

In our exploration of the ‘how question’ inrelation to cultivating a contemplative attitude ormystical stance in life, the role of humility deservesparticular mention. As was highlighted earlier inthe paper, those who contributed to what is often

referred to as the French school of spiritualwriters,118 emphasised humility. The same can besaid of writers on the mystic tradition from thetwentieth century onwards. humility is a non-negotiable for living contemplatively. Mertondescribes humility as the ultimate freedom, wherea person ceases paying attention to their own deeds,reputation and need for achievement, such thatthey “are at last completely free to serve God.”119

he describes it as the very thing that will liberatea person from their “external and egoistic self ”,120

and it being integral to the journey to authenticity

humility brings with it a deep refinement ofspirit, a peacefulness, a tact, a common sense…and it takes heroic humility to be yourself andto be nobody but the man, or the artist, that Godintended you to be.121

humility has something to do with resting fullyin God, and knowing that all in our life flows fromthere. Rohr describes the role of contemplativeprayer for cultivating humility as “the awareness ofGod’s presence supplants the awareness of our ownpresence.”122 Merton concludes that

It is almost impossible to overestimate the valueof true humility and its power in the spirituallife…for faith and humility are inseparable. Inperfect humility all selfishness disappears andyour soul no longer lives for itself – it is lost andsubmerged in him and transformed into him.123

A final point on the ‘how’ of livingcontemplatively today, drawing on the mystictradition, is the role of the imagination. Returningto the pivotal thinking of Bonaventure, it is saidabout him that he engaged his imagination toilluminate his faith journey, and encouraged othersto do the same

113 Merton, New Seeds of Contemplation, 7114 Merton, New Seeds of Contemplation, 25115 Merton, New Seeds of Contemplation, 25116 Merton, New Seeds of Contemplation, 32117 Merton, New Seeds of Contemplation, 111118 When listing key influences and practitioners of contemplative prayer, among the French school of spiritual writers,

Thomas Keating includes St Francis de Sales.119 Merton, New Seeds of Contemplation, 58120 Merton, New Seeds of Contemplation, 66121 Merton, New Seeds of Contemplation, 100122 Rohr, The Naked Now, 40123 Merton, New Seeds of Contemplation, 181



Bonaventure is not hesitant to let his inspiredimagination serve him on his journey intoGod…he will encourage the reader to reflect onthe biblical scene he is referencing and enter intoit in his/her mind in order to tend to the tree oflife and prayerfully feast of its fruits.124

Further, Bonaventure was aware of the essentialrole of the imagination in all aspects of prayer life,seeing it as “one of the six faculties or powers of thesoul which help us draw closer to God.”125 Mertonpicks up the role of creativity and imagination inbelieving that in every moment and every event ofa person’s life, seeds are planted into their soul,hinting towards something of the role of leaders inthe future Church saying that “for such seeds asthese cannot spring up anywhere except in thegood soil of freedom, spontaneity and love.”126 Inresponding to these moments and events

We will learn to take the risks implied by faith,to make the choices that deliver us from ourroutine self and open to us the door of a newbeing, a new reality.127

The creative and imaginative dimension is alsoreflected in the way Merton talks about theexperience of our inner self awakening, “with amomentary flash, in the instant of recognitionwhen we say ‘Yes!’ to the indwelling DivinePersons”.128 he captures the journey and dynamismof becoming more conscious and being at one withGod, describing that “what is really new is whatwas there all the time. The really “new” is thatwhich, at every moment, springs freshly intoexistence.”129 Tacey believes that religion todayneeds to draw from the “poetic imagination and thecontemporary arts”130 if it is to remain relevant tothe times. The art of poetry and metaphorilluminate God’s presence, “so that we can seethings in a new light.”131

CONCLUSION

This year, 2017, The Marist Brothers celebratetwo hundred years of life and mission in theCatholic church. having started in a rural settingin France, Marcellin’s desire to extend his visionabroad was made clear in a letter he wrote toBishop de Bruillard in 1837 where he stated that“our plans include all the dioceses of the world.”132

Today, the Marist Brothers have a presence in overeighty countries. For the Marist spiritual traditionin Australia to remain a genuine and authenticexpression of what began in the small hamlet oflavalla, a significant indicator will be the extent towhich tomorrow’s Marists can cultivate practicingthe presence of God. This was at the heart of it forMarcellin. Being at one with God aligns, and givesultimate meaning to, all that flows from thisexperience. We have learnt from some ofMarcellin’s influences, that this practice is not easyand takes “application and courage”, and in a worldthat is increasingly busy and distracting, it providesa way to keep one’s spirit “recollected in God”.133

Along with the many schools, solidarity projectsand other ministries that are carried out today inthe name of Marist mission, it is this gift, growingthe capacity in people to be attentive to God andthe inclination to rest fully in God, that will defineMarist life and mission in the future. After all, thisis the root spirit of Mary’s way, and therefore thefoundation to the Marian face of the Church. Marywas attentive to God and made the choice to resther life in God. This provides assurance that anyactivity and action that emerges is of God.Marcellin was particularly fond of Psalm 126 – ifthe Lord does not build the house!

Contemporary writers on this contemplativedisposition, have clearly reinforced the point thatresting in God compels us to reach out, to serveothers, to engage in God’s work of responding to

124 Martignetti, St Bonaventure’s Tree of Life, 48125 Martignetti, St Bonaventure’s Tree of Life, 66126 Merton, New Seeds of Contemplation, 14127 Merton, New Seeds of Contemplation, 16128 Merton, New Seeds of Contemplation, 42129 Merton, New Seeds of Contemplation, 107130 Tacey, The Spiritual Revolution, 161131 Tacey, The Spiritual Revolution, 166132 Writings of Marcellin found at: www.champagnat.org, letter 93133 Br lawrence, Presence of God, 23

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the needs of the most vulnerable in our world.Mary’s experience sets this pattern ofcontemplation and action, and Marists today areencouraged to embrace this same dynamic, havingthe potential and capacity to break into eachmoment of our life and our being. Our journey inlife becomes an ever-increasing fabric of one withGod. In Merton’s words

Contemplation is awakening, enlightenmentand the amazing intuitive grasp by which lovegains certitude of God’s creative, dynamicintervention in our daily life.134

lanfrey warns against confusing passivity withinactivity in these moments. The former relates tothe initiative being with God as the “transcendentbreaks into one’s human existence”135, whichchanges the way we see and know things.

Marists of the future will be people who arepracticing and promoting contemplation in the lifeof the Church. They will do this knowing that it isMary’s way, the Marian Church, faithfullynurturing the seed that Marcellin wanted to grow– the Little Brothers of Mary. Today, our world,therefore our Church, needs more leaders whooperate out of this contemplative space more sothan the space of competition, popularity and ego.Pope Francis is seen by many to be doing this.Merton reminds us that it is counter-cultural,inevitably leads to change, and involves offeringsomething new. It prevents what Merton describesas the great temptation of people today to immersethemselves in the mass of others, providing an“escape into the great formless sea of irresponsibilitywhich is the crowd.”136 The mystic experience oflife draws us, through love, to stand up and be aparticipant in God’s mission, and a voice for thosewho are voiceless. That is, to be Church.

BIBLIOGRAPHY

Beahn, John E. A Man of Good Zeal, Maryland:The Newman Press, 1958

Brother lawrence of the Resurrection. ThePractice of the Presence of God. Translated by SrMary David S.S.N.D. New York: J.J little & IvesCompany, 1945

Constitution and Statutes of the Marist Brothers.Rome: Marist Brothers General house, 1986 edition

Cousins, Ewert, trans., Bonaventure – The SoulsJourney into God; The Tree of Life; The Life of StFrancis. New York: Paulist Press, 1978

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