Mary Euphrasia PELLETIER and the Order of OUR LADY OF CHARITY
We resume contact with Mary Euphrasia PELLETIER … we try to catch up with her “on the
job”, in her daily life with its joys but also its uncertainties, doubts and even mistakes. On 14 th
August we looked at one of our older Sisters: Mary Mechtilde Flosse; the next day we reflected
on the context of the tensions between Mgr. Angebault and Mary Euphrasia and above all on the
way in which the latter worked towards the furthering of the mission through all the difficulties.
Today, I would like to turn the spotlight on the relationship between Mary Euphrasia and the
Order of Our Lady of Charity. The presence among us of Sisters of Our Lady of Charity is an
occasion for us to reflect more deeply on these pages of our common history.
It is not really a question of an historical study, in the details and events.
It is not a question of a psychological or sociological study of the people concerned.
It is simply a question of taking certain facts, certain texts and reflecting on them.
First Step : Mary Euphrasia at Our Lady of Charity
1. On 20th October 1814, Rose-Virginie entered the community of Our Lady of Charity in
Tours as a postulant. She tells us: All the Sisters of the Refuge received me like a beloved
child. I thought I was in heaven and I soon forgot all I had suffered…14
2. She tells us that during her noviciate she was avid to learn all about the life of her Order:
the writings of St. John Eudes that she could find15, the biographies of the first Sisters16,
the community letters and the Annals …
I must admit from my entry into Religion, I was so eager to know about the origin
of the Order, and everything to do with it, that being a novice at Tours I sought
the society of the older religious to talk with them. After the Holy Books, it was
my delight17to read the manuscript of some of our first Mothers, the letters of
Father Eudes and a short story of his life, at that time not yet printed. It all
seemed so wonderful to me …
3. She lived in the community of Our Lady of Charity in Tours from 1814 to 1831, 17 years
in all, (then 4 years in Angers) in complete agreement with this way of life and apostolic
action. The first 17 years of a religious life represent a sufficient length of time in which
to “form” a religious personality.
4. Within the Tours community she was sufficiently known to be elected superior in 1825
and re-elected in 1828.
5. It is more difficult to know what the interpersonal relationships were in Tours, to gauge
the nuances. The group of young Sisters, including Mary Euphrasia Pelletier and Marie
Victoire Houette, (entered the novitiate in 1808) was both ardent and creative : foundation
Our Foundress’, story of her vocation, told by herself to the Sister Novices in 1866
The first edition of the Virtues of the Servant of God by Fr. Hérambourg dates from 1868 and that of the first Life by Fr. de
Montigny from 1869. Up until then, only manuscript lives were to be found here and there.
16
The Flowers of Our Lady of Charity
17
Conferences p.481
14
15
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of the Magdalen Sisters, of the “Preservation” class, enlargement of the building by
construction and the buying of two small neighbouring houses …Did this give the older
Sisters some cause for anxiety? It is not impossible. In 1825, the community numbered 22
professed Sisters and two novices. In 1831, when Mary Euphrasia left Tours there were 28
professed Sisters, 12 Magdalen Sisters and, in the “classes” 70 Penitents, 80 Orphans and 12
young boarders.
Second Step : Towards the Generalate, 1833 - 1835
1. The register of the entries into the Noviciate show a marked influx of postulants from
1831,18 and this rhythm was maintained in the years that followed. At the same time
requests for foundations began to arrive in Angers, some of them, like Le Mans or …had
been mooted several years before. So, the idea surfaced of accepting the requests for
foundations and carrying them out with the young Professed19 but in creating a line of
dependence between the new foundations and the House of Angers. This line of
dependence was also a protection and support. It was a question of putting persons and
goods in common. Mgr. Montault, Bishop of Angers and several other Ecclesiastics
approved of this project which allowed for the expansion of the apostolic service. Mary
Euphrasia would say later: I felt keenly that the idea of the Generalate was an inspiration
from Heaven and I had the intimate certainty that Providence would give me the means to
succeed in this undertaking.
2. As soon as the news of this “innovation” arrived in Tours then in Caen, the reaction was
one of prudence; reference was made to the tradition of the Order, especially the
Constitution II concerning the foundations. It is not a question here of malevolence,
hostility, but rather anxiety for a young superior who seemed to be going astray. Her
decision to gather the new houses founded by Angers under one single authority posed a
question of conscience that called for authentic discernment. Where did fidelity to the
Order lie?
Let us take 5 minutes on an extract from the Custom Book of Our Lady of Charity
Customs and Observances of the Congregation: Article II “Of the foundations”
The Sisters will be strongly advised against opening new establishments, for Orders
who multiply too much at the beginning,, soon become weak and imperceptibly lose
their strength of spirit through over extending themselves; and so they will never
appear too ardent to procure them and will not undertake them unless they have the
religious capable of working in them: for it is not so much by multiplicity of Houses
that God is glorified but by the faithful observance that is kept therein. Above all, it
must be feared for all foundations that they may be made by girls who are not
formed solidly enough, not established in the religious virtue, demanded by the
Institute vis-à-vis the fourth vow, which is to work for the salvation of souls …
18
On her arrival in Angers on 25th May 1831, Mary Euphrasia found one novice. In December 1831, 22 young women were in
formation in the Noviciate in Angers.
19
At the time, as in all the Monasteries, there were no temporary vows; the first profession was definitive, final.
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3. The position taken by different people, notably the Ecclesiastics.
Faced with the innovation adopted by the Angers community, opinions were divided.
The position of Mgr. Besson, Bishop of Metz who had received Sisters from Angers into
his Diocese the previous year, gives a good idea of the situation. He preferred not to have
to go against the Archbishop of Tours but the Generalate, seemed to him adapted to the
times and finally he came out in favour of Mary Euphrasia’s project.
“..as for the most intimate union that it – the community of Angers – proposed to establish
and conserve between itself and the houses it founded, no article of the Constitutions, and
even less their spirit were opposed to it; one could even say that the venerable Founder20,
if he were living in the evil times to which we are condemned, at the sight of the needs
and obstacles that surround us, would approve and command his daughters what zeal for
good has inspired in the house of Angers.”
Annexe 1 See the full text of Mgr. Besson’s letter of 30th November 1834.
Third Step : As the years go by
1. Fidelity to Fr. Eudes :
Mary Euphrasia always spoke of John Eudes as our Founder, our venerable Institutor, our
venerable Father. She frequently speaks of our Institute, meaning at the same time Our
Lady of Charity and the Good Shepherd. Our Institute was truly the first to honour the
Heart of Jesus and the Heart of Mary publicly. Our venerable Founder wished us to
wear a silver heart on our breast as a distinctive mark of our consecration to these
amiable Hearts.
Borrowing prayers
Customs in the congregation
Frequent, even habitual reference is made to John Eudes. Here is one example among
many: In 1854 when the Sisters disembarked on the coast of India after a voyage of five
months, they still have a long road to travel by bullock cart before arriving in Bangalore.
Spontaneously they prayed to John Eudes (not yet beatified!) that he would see that they
arrived at their destination for 18th August and might celebrate his feast in their new
house.
Annexe 2 The text of “Noviciate” of 18th August 1862
2. Rivalries on the subject of foundations like Besançon
3. From one Institute to another
The Mother House archives conserve traces of the movement of some Sisters from one
Institute to the other.
20
St. John Eudes
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Mary of St. Stanislas Kostka Matton, from the Caen community but originally from
Valence and Grenoble, “writes letter after letter …She tells us that she is very unhappy,
that she will never remain where she is …”21
4. An acknowledgement : Opposition Mary Euphrasia/Marie Victoire Houette
5. Meeting with the Eudist Fathers and Fr. Ange Le Doré’s visit
During this time, the Congregation of Jesus and Mary (Eudists), which had been
disbanded during the French Revolution, was slowly being reconstituted. In 1826, it
consisted of 3 elderly priests and 2 young ones. In 1835, the year of the Generalate, they
numbered 7 or 8. Now, in 1866, during the General Chapter of the Fathers of Jesus and
Mary, one of the delegates, aged 32, the Master of Novices, Fr. Ange Le Doré, made an
intervention to the Chapter, asking that a fraternal relationship be established with the
Good Shepherd “for, he declared, it is a branch of the Eudist family”. The Chapter
approved the proposal and mandated Fr. Le Doré to visit Mary Euphrasia.
Around 20 years later, Fr. Le Doré, having become in the meantime in 1870 Superior
General of the Eudists, recounted this interview. “When, in virtue of the decision of the
General Assembly, I presented myself at the monastery of Angers, the Mother Foundress
received me with the most charitable of attentions. She felt a great joy on hearing what I
had just told her on the part of Fr. Gaudaire, Superior General. She seemed happy to
rekindle cordial, fraternal relations with the Sons of Venerable Fr. Eudes, of whom she
herself was pleased to call herself the daughter … She showed me the whole monastery
… She spoke to me with great simplicity and fraternal confidence of her thoughts,
difficulties and joys …”22
6. Up to the end of her life, Mary Euphrasia desired John Eudes’ beatification
Several times Mary Euphrasia said to the Sisters “when she reached Heaven, she would
pray that the Venerable Institutor be raised to the Altars and that it would be the first
grace she would ask of God.”23 The first steps in view of John Eudes’ canonization had
been taken as far back as 1865 but it was just after Mary Euphasia’s death that the Cause
was officially introduced.
It is worthy of note that Fr. Gabriel Mallet, named in 1894 as Postulator for John Eudes’
Cause, accepted, in 1905 to work on Mary Euphrasia’s Cause as well. It was Fr. Mallet’s
great work, to lead these two Causes to Canonization24
In conclusion :
Joy to be together here today
History is written day after day, it is in our hands.
21
See Letter 94 of 4th May 1834 to Mary of St. Stanislas Bédouet and that of 22 nd May 1834 to the Grenoble community.
Beatification Process, “Positio super Virtutibus”, p. 361
23
Quote by Fr. Mathurin Jéhanno, Eudist Superior General 1930-1935, at the time of Mary Euphrasia Pelletier’s beatification.
Letter of 2nd February 1933.
24
Fr. Mallet was present as Mary Euphrasia’s Canonization Ceremony in 1940. He was then 82 years old.
22
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Annexe 1
Bishop’s House Metz
To Monseignor Charles MONTAULT
Bishop of Angers
Metz, 30th November 1834
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25
On 24th November, of the present month, Mgr. Montault contacted three Bishops having a house linked to that of Angers, to
solicit their opinion on an eventual Generalate.
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Session 3-Sr. Odile
Session 2004 on Reconciliation
ly of 26th to your first letter, I explained to you the conduct I believe I must hold to in
this business. I explained the motives, drawn from some facts that, through discretion, I
only presented to you in a general manner.
But, seeing the importance you put on the steps you suggest I take, and not
wanting to leave any ambiguity about the reserve I feel, I am going to clearly state the
facts to which I have just alluded so that you may better judge my position.
I was completely unaware of the contradictions the Community of Angers is
experiencing when an Ecclesiastic worthy of my confidence26, knowing my views,
informed me of the excellent spirit that animates this house, and the devotion with which
it desires to spread, propagate the goodness, to which it is consecrated. I was still in
ignorance at the time it sent me and I received three members of its religious community
to found the house in Metz. Only a few weeks later I had a first opinion 27 that I could
regard as official, to which however, I paid scant attention, and kept secret. But lately,
Monseignor, the Archbishop of Tours has written to me himself. According to him, the
Angers house is in breach of the Constitutions that have regulated the Order for the last
200 years; it has the cheek to take over the government; it prepares the existing houses
itself; and he adds that he has given an account of it to the Sovereign Pontiff, and is
awaiting his judgement. I must admit that my establishment has begun to the great
satisfaction of the pious persons who are interested in it, that this beginning seems to
promise success and prosperity, that there would be great inconvenience in informing lay
people of this dissension between religious houses and that, because the Holy See has
taken up the cause, we will conform ourselves to its decisions.
You can understand Monseignor, that things being as they are between Mgr. the
Archbishop of Tours and I, it would be indelicate on my part to intervene in a cause
against him, or at least not to do so until I have warned him. On the other hand, you will
easily understand that to warn him would be a step I would hardly like to take, it would be
difficult for me to get myself to do it, and that finally, it would entail discussion that
would demand perhaps a long correspondence. If you insist of making known my
opinion and my wishes to Rome, it would seem that my letters would suffice.
As for the basis of the cause which touches you directly, you would not have, in my
opinion, any difficulty in defending it.
1. You house of Angers is not separating from the other houses of the Congregation.
It is very disposed to continue, to keep up the relationship of custom for the
maintenance of the Rule, uniformity of discipline, and all that can lead to a mutual
helping of one another.
2. It does not in any way aspire to the government of the Congregation; it respects
and will always respect, as it should, the independence of the old communities, as
with those who are established without intervention. But, it thinks that in those it
is called to found, it discretion, oversight, and closer links, far from negating the
26
Fr. Barthès, Jesuit
27
From Fr. Duffêtre, Vicar Episcopal for Mgr. Montblanc, Archbishop of Tours.
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Rule, will keep the true spirit much better. And we Bishops, think that its
cooperation, as it can offer it, and that cannot be found in any of the old
communities, powerfully facilitates the new establishments, that could not
otherwise be constructed in today’s circumstances.
3. The house of Angers, not only does not wish to be in breach of the Constitutions
that have ruled the Congregation for the last 200 years, it applies itself to
revitalising them, in all that they contain that is wise and useful for the end of the
work; and as for the most intimate union it proposes to establish and conserve
between itself and the house it will found, no article of the Constitutions, and even
less their spirit is against it; one could even say that the venerable Founder, if he
was alive in the evil days in which we are condemned to live, on seeing the needs
and obstacles that surround us, would approve and command his daughter what
zeal for good has inspired in the house of Angers.
Please accept the homage of my respect with which I have the honour to be,
Monseignor,
Your humble and obedient servant,
+Jacques François Besson, Bishop of Metz.
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Annexe 2
From the Noviciate Notebooks : 18th August 1862
Tomorrow, my dear Daughters we remember the death of our Venerable Institutor.
I remember that at the beginning of this house of Angers, I had several anxieties about the
Will of God.
Fr. Suchet who was my confessor, said to me: “But, my dear child, the extension of your
Order would bring great joy to Fr. Eudes. From Heaven, he is happily watching all these
foundations that are being made, all these souls that are being saved.”
It is true my dear daughters, if Fr. Eudes came into this room where we are now gathered
and if he said to us: “Are there other monasteries besides that of Angers?” and we replied
to him: “There are 80” with what joy he would be filled!
We have only to read the “Wishes” to see how much he desired that there would be a
great number of souls saved.
And remark, he said that we must “people the earth”. His intention was then indeed that
we would spread everywhere.
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