The Augustinians
of the Assumption, known as the Assumptionists, are an international religious institute[1][1] of pontifical right composed of priests and
brothers who work in the field of education in all its aspects. Since its
foundation in the south of France in 1845 by Father Emmanuel d’Alzon, the
Institute has spread to other countries in Europe, Asia, Australia, America and
Africa.
Faithful to their
founder, the Augustinians of the Assumption live in apostolic community[2][2] choosing as their prime objective to work for
the coming of the Kingdom of God in them and around them. In order to understand
better the historical background of the Asssumptionists in the province of
Africa which will be the focus of our investigation, it is necessary to note
that the history of the institute is not disconnected from the understanding of
the charism and mission of the institute. Since, in its historical development,
there have been new members joining the institute and other members leaving
from it, we also need to have a look at the formation of members, the
governance of the institute and the statistics of the Assumptionists in the
African Province.
First of all, it
has to be noted that the history of Father Emmanuel d`Alzon[3][3] and the founding of the Augustinians of the Assumption are almost
intrinsically intertwined. As regards the name “Augustinians of the
Assumption,” the choice of the word “Assumption” comes from the college: The
Assumption College in Nimes (France). Since it was on this school that Father
Emmanuel d`Alzon counted on recruiting vocations among teachers, and the daily
life of the first religious was enmeshed in the activity of the college,[4][4] the founder maintained the name “Assumption”
for his new institute.
According to
Father Wilfried Dufault, Emmanuel d’Alzon first used to designate the society
that he was founding “Association de l’Assomption.” In 1850, the general chapter of the
Assumptionists discussed the matter and retained the name “Religious of the
Assumption” instead. However, Emmanuel d’Alzon was tempted to designate his
institute by a name that would better express the bonds that are to unite it
with Jesus Christ and with the Virgin Mary, even though he did not intend to
make it a Marian institute.
To achieve his
goal, Emmanuel d`Alzon found in Saint Augustine the deep understanding of
Christian faith and so he adopted Saint Augustine as a guide to the type of
religious life that he was called to create. He, therefore, adopted the rule of
life of Saint Augustine and finally the institute was called “Congregation of
the Augustinians of the Assumption” also known as “Assumptionists” or as
“Religious of the Assumption” who are a clerical Institute of Pontifical Right.[5][5]
From 1845 to 1850
Father Emmanuel d’Alzon was training teachers at the college who he intended to
become religious.[6][6] He organized meetings, prayer sessions,
meditation, and conferences suitable to each of the groups and set out the
first rule of the Assumption which had the following introduction:
Our tiny Association proposes to sanctify itself by
extending the kingdom of Jesus in
souls. Our distinctive spirit is based on an ardent love for our Lord Jesus and
his Holy Mother, our special patroness, a very great zeal for the Church, and
inviolable attachment to the Holy See. Our life must be one of faith,
dedication, sacrifice, proper, apostolic spirit, and frankness.[7][7]
In September 1845, Emmanuel d’Alzon started a
novitiate with five disciples, but it took five years to pronounce the vow,
that is until 1850, for various reasons. First of all, a foundation is never
made in a day. Secondly, the Diocese of Nimes did not permit public vows until
on Christmas Eve 1850. In fact, according to Jean-Paul Perrier-Muzet, there is
a simple answer to the question why it took five years for the first
Assumptionists to make their vows. Bishop Cart did not easily accept the
initiative of his Vicar General, Emmanuel d’Alzon; the Bishop “allowed it to
happen without officially authorizing it.”[8][8]
Having been allowed
to pronounce the vows in 1850, Father Emmanuel d’Alzon and his four companions
namely Father François Henri Brun, Brother Victor Cardene, Hippolyte Saugrain
and Etienne Pernet made their first public religious profession for one year.
It was during the Mass celebrated in the chapel of the Assumption College, in
the presence of the professors and students, Emmanuel d’Alzon pronounced the
usual three vows to which he added a fourth vow to dedicate himself to the
education of youth and the extension of the Kingdom of God. After making his
vows he then received the vows of his companions[9][9]. It is to be noted that the Association of the
Assumption founded in 1845 became a regular institute by the making of the
religious vows in 1850. The approval by the Holy Father took place on May 1,
1857 when Father Emmanuel d’Alzon obtained from Rome the Decretum Laudis which made the Augustinians of the Assumption an
institute of pontifical right. November 26, 1864, seven years later, the Holy
See granted the decree of approbation.[10][10]
The beginning of the Assumptionists was not
easy because it was mingled with sad moments. In fact, Father Charles Laurent
left the Institute before vows, but he returned and received the vows in 1852. After
five years of vows, Father Victor Cardenne died a peaceful death after a long
painful illness. Furthermore, during the first novitiate, some of the priests
who were priests of the diocese of Nimes dropped out. After dropping out, they
were replaced by new members who proved so unsatisfactory that Father Emmanuel
d’Alzon asked them to leave the institute. In fact, according to the Rule of
life of the Augustinians of the Assumption in line with canon law, “If a
religious, even after his definitive commitment, wants to leave the
Congregation, the procedures established in canon law shall be followed. The
same holds true in the case of exclaustration and of dismissal by the
Congregation…”[11][11]
Despite the
departure of some members from the Congregation, Emmanuel d’Alzon did not get
discouraged; he continued recruiting new members. What could be the cause of
that death of vocations at that time? From a social point of view, various
factors most probably contributed to that fact:
The lack of adequate, separate living quarters that would
make possible religious training; lack of distinctive religious garb that could
serve as a sign and a safeguard; austerity of the original daily schedule which
added to regular teaching or administrative duties a number of conferences,
meditations, and chapters; the recitation of choral office. It had reached a
point where only six hours of sleep were possible.[12][12]
Furthermore, it
is to be noted that the nineteenth century in France was characterized by many
events which greatly affected religious vocations. The founder of the
Assumptionists lived in a politically unstable France, tossed about by changes
of regimes and revolutions and by wars abroad. Among the various events linked
to the French politics during this century of confusion we can enumerate: the
revolution of July 1830 which put an end to the monarchical regime of France
and the revolution of 1848 which toppled Louis Philippe, the Second Republic,
the Second Empire; the Coup d’Etat of December 2, 1851, with its numerous
deportations; the Franco-Prussian War of 1870; the Paris Commune of 1871 which
became a time of anguish and trial for all the Assumption communities.[13][13]
Because of all
these events, Emmanuel d’Alzon was tempted to go into politics himself, even to
the point of presenting himself to the elections. In fact, he was involved in
political issues particularly regarding education at the local and national
level.
Apart from
political events of that time, there were great inventions that changed
people’s lifestyle. Let us mention just a few: the creation of the railroad in
1831, the telephone by Graham Bell in 1876. Electricity went from laboratory to
the factory with Gramm’s dynamo in 1869. Hydro-electric power was used for the
first time for industrial purposes, and the incandescent lamp was discovered by
Edison in 1879. The phonograph made its appearance in 1877; Petroleum became a
major source of energy; and in the world of science: Pasteur developed the
anti-rabies vaccine in 1885, and with the book written by Claude Bernard,
Introduction to the Study of Experimental Medicine in 1865, there was a belief
that experience was the only way to attain the truth.[14][14]
With regard to
the religious phenomena, it is to be noted that the Church of the 19th
century condemned liberalism and religious freedom. In France, there were a few
liberal Christians but the Church overwhelmingly spearheaded the conservative
battle against the Republic. Since the Church provided society with less and
less personnel, the State substituted itself for the Church; and, in the
process, secularization took place in schools, hospitals, prisons, and
cemeteries. But in this context, it is important to note that some Catholics,
even among those who were hostile to modern ideas, tried to adapt and respond
to the world events by updating their works and by starting dynamic new ones.
There was at the same time a renewal of religious life with the reestablishment
of old orders of Benedictines and Dominicans, and the apparition of new institutes
of consecrated life like the Assumptionists with clear purposes: teaching,
missions and charitable agencies.
In order to help
the Church fight for the rights of men, the Assumptionists played a leading
role by creating a large popular publishing house which became one of their
weapons, that is, the Bayard Press. This publishing house was added to the
position that the Assumptionists held in defending the Pope. Before the creation of this publishing house,
the Assumptionists were papal zouaves and one of the main purposes of the
Emmanuel and of the Congregation itself was “to defend the Church against the
combined effects of Reformation, the Revolution, the University, and
Freemasonry.”[15][15]
The editions of Le Pèlerin and La Croix are assumptionist publications that have played an
important role in disseminating the teaching of the Church against
rationalistic and secularist ideas. The Assumptionists seek to be faithful to
their founder who affirmed what follows: “Il faut travailler toujours pour
Rome, quelque fois sans Rome, mais jamais contre Rome…”[16][16] which may be translated as follows: “Always work for Rome,
sometimes without Rome, but never against Rome.” This statement shows how much
the founder was attached to the Church and how he actually defended it against
secular movements.
Each religious
institute has its nature, the purpose for which it was founded and continues to
live, its spirit, that is, its particular spirituality, the manner of participation
to the mystery of Christ, the way of being in relationship with God and with
human beings. Members of each institute are obligated to safeguard and promote
the spiritual, doctrinal and cultural patrimony which distinguishes them from
others, but such faithfulness is not immobilism or ultra-concervatism.[17][17]
With regards to
the mission of the Augustinians of the Assumption, there are some elements
which may help us to understand better the mission of the Assumptionists. Before
going into details of this topic, let us look at some provisions of the
Constitutions of the Augustinians of the Assumption:
As Assumptionists, we are religious who live in apostolic
community. Faithful to our founder, Father Emmanuel d’Alzon, we choose before
everything else to work, out of love for Jesus Christ, for the coming of the
Reign of God in ourselves and around
us.[18][18]
This Rule of Life gives a clue to what can be understood
by mission for Assumptionists. In fact, the Assumptionists are called to unite
contemplation and apostolic action in view of the same goal, that is, to serve
the extension of the Reign of Jesus Christ.[19][19] But underlining the two sides of the assumptionist mission, that
is, contemplation and action, we must avoid the temptation to falling into a
trap by choosing one or the other as long as they are pursuing the Kingdom of
God “as if some Assumptionists could be Martha’s and others could be Mary’s.”[20][20] Instead, Father Emmanuel d’Alzon, by suggesting
that kind of mission, he wanted his disciples to understand that both Martha
and Mary have only one goal in life.
The mission of the Assumptionist religious must not separate one aspect
from the other. The members of the institute are made aware of the great danger
of freedom which can be mitigated to the point that “action” can become the
priority over “contemplation.”[21][21] However,
at the same time, “contemplation” should not overshadow “action.”
The work for the Kingdom of God, which constitutes the
very motto of the Augustinians of the Assumption, is to be very well
interpreted in time and space. Assumptionists are called to work for the
Kingdom of God in them and around them, and the spirit of the founder compels
them to embrace the great causes of God and of man, and to go wherever God is
threatened in man and man threatened as image of God.[22][22] To achieve this mission, Assumptionists must live a dynamic unity
between contemplation and apostolic activity. Along with canon law, if the
members of a religious institute dedicate themselves to apostolic works, their
apostolic spirit must be informed by the religious spirit.
Apostolic action is always to proceed from an
intimate union with God, and it is to confirm and foster that union.
That is to say, a solid spiritual life enables religious to see
all things in God and God in all things.[23][23] In other words, there is a continuous circle or a spiral that the
religious dimension gives life to the apostolic dimension, while the apostolic
dimension “feeds” the religious one. This is very important because it can help
the religious to avoid activism or philanthropic activity deprived of spiritual
foundation.
The Assumptionist
apostolate is for the rights of God’s Kingdom. For this reason, Assumptionists
should be characterized by a sense of duty, loyalty, frankness, acceptance of
sacrifice, disinterestedness, and a deep supernatural spirit. Since 1877, there
are apostolic works in which Assumptionists have been involved in order to
spread the Church teaching, to defend the Church and to protect the rights of
God.[24][24]
In fact,
Assumptionists focus their apostolate on education by running various schools
at primary, higher education and scientific institutes, mission of the Orient,
pilgrimages for vocations ministry in order to nurture vocations for the
service of the Church, promotion of communication of Christian message by the
spoken and written word through the means of mass-communication, the Press …[25][25]
Since the
apostolate of the Assumption is imbued with religious and Assumptionist spirit,
Father Emmanuel d’Alzon left a legacy of “triple love”[26][26] which must characterize the Assumptionists in their mission: the
love of Christ, the love of the Church and the love of Mary. This triple love
characterizes the Assumptionists from the early years. The Constitutions of
1855 have alluded to the connection between the three loves in these words:
“The Brothers shall remember that their dearest love, after Jesus Christ, the
Blessed Virgin, the Church and the Holy Father, is for our little
congregation.”[27][27]
The triple love
impels Assumptionists to defend the Church, to go for mission and to preach the
Gospel to all peoples. Living faithfully the triple love leads to the full
expression of Assumptionists’ attachment to the Church and to remain faithful
to the founder’s intention. In this regard, the mission and apostolate of
Assumptionists are summarized in these words:
In its mission as
Church, the Assumption seeks to offer a service of truth, unity and charity.
This presupposes that all its activity has a doctrinal, social and ecumenical
character. These elements are not juxtaposed: they are the triple requirement
of all Assumptionist apostolate.[28][28]
It is not enough to fulfill the mission entrusted to members
without integrating well other elements like the charism which also gives a
great distinctive mark to an institute. In the next section, we will sketch out
the charism of the Augustinians of the Assumption.
The charism of an
institute is a distinctive mark which makes it different from any other
institutes. It is a grace that God gives to the person. The charism can be
defined as a free gift of the Spirit made to an individual for the good of the
Church.[29][29] Vatican II Council has used the expression
charism to define religious life: the charism of religious life is a gift of
God to the Church. Likewise, the charism of an institute is the gift of the
Spirit that permeates the spiritual and apostolic intuition of a man or a woman
and their first companions, within a precise time.[30][30] In this regard, we can talk of the two types of charism: the
founder’s charism and the founding charism. This distinction between the two
types of charism was made by Pope John Paul II in Vita Consecrata.[31][31] With the first type of
charism, the members of the institute must observe faithfully the mind, the
intention and the designs of the founder; with the second type of charism the
institute is not kept into an immobilism or ultra-conservatism. That means each
institute must constantly tend to its renewal, which however must be in
conformity with the original spirit and the sound tradition of the founder in
order to fulfill what is called “a creative fidelity in response to the ‘signs
of times’ that characterizes our world today.”[32][32]
In an evolving
world, one condition for being faithful to the original inspiration of the
Founder is to interpret it. In other words, do what the Founder would do if he
were in this situation today. Adaptation to the changed conditions of times is
to be successfully accomplished in conjunction with and by a constant return to
the whole of Christian life and to the primitive inspiration of the institute.
The spirit and aims of each founder together with each institute’s sound
traditions constitute the patrimony of an institute. For this reason, Vatican
Council II urged all religious institutes,
to seek after a
genuine understanding of their original spirit so that they will preserve it
faithfully when deciding on adaptations, will purify their religious life from
alien elements and free it from what is obsolete.[33][33]
There are three elements which seem to
constitute the backbone and impulse of what the Assumptionists are called to
live: the cause of God and of man, the apostolic community and the love of the
Church. The heart of the Assumptionist charism seeks to make the Kingdom of God
a reality today. In fact, the founder of the Augustinians of the Assumption was
influenced by two great masters: Saint Augustine and Saint Thomas Aquinas.
These two great theologians are present in the Assumptionist spirituality which
is essentially doctrinal, energetic and optimistic as it tries to realize in
the world the motto that Emmanuel d’Alzon gave his religious, that is, Adveniat Regnum Tuum.[34][34]
This
Assumptionist motto is inherited from the founder, Father Emmanuel d’Alzon. In
fact, his one ambition was the Kingdom of God which he wanted to fight for by
returning to Christ a society that was dangerously drifting away from Him.
During Emmanuel d’Alzon’s time the society was bombed by new ideas,
advancements in technologies and changes in political circles. To reach his
goal of bringing people back to Christ, Emmanuel d’Alzon and his religious were
involved in schools, the evangelization of the Orient, the Press, vocations,
and education because these elements constitute truly the apostolic patrimony
of the Assumptionists.[35][35]
The Kingdom of God
as understood in the Assumptionist terms is bidimensionnal. That is to say,
Assumptionists work for the Kingdom of the God “within them and around them,”
inwardly and outwardly. That is what is expressed in the spiritual writings as
the founder addresses young candidates of the Assumption:
The young man ready to enter the novitiate who does not
have the sacred fire of the love of Our Lord, who is not filled with enthusiasm
for Church`s battles, will perhaps become a good, devout, steadfast, well-organized,
modest priest who is also mediocre and ordinary; he will never be a true son of
the Assumption. (…) How can he communicate the flame if he does not possess it
himself? And how will he spur others to action if he is asleep?”[36][36]
It means that one
cannot care for the Kingdom of God if he is not in communion with God and with
his brethren. That is why Assumptionists also insist on the importance of the
life in a religious community. A community is considered as an evangelical
witness, a school of evangelical life where the religious learn to overcome
their divisions and limitations, to develop the ability to listen, to tolerate
and to forgive one another because “the One who unites us (them) is stronger
than what separates us (them).”[37][37] The community is a manifestation of the Kingdom
of God because its unity is a gift from God. The Rule of life describes the
community as a place where the coming of the reign of Jesus Christ is
accomplished.
For this reason, the community is given a special
place and the members of the community are called to live a fraternal community
life characterized by frankness, cordiality and simplicity. For the members of the community to extend
the Kingdom of God, they must be at the service of truth, unity and charity.
Jesus Christ is at the centre and is the source of unity of the members who
live in a community.[38][38] But because the community is made of human
beings, there must be some structures in order to govern the life of the
members and to organize various activities in line with the orientations of the
whole Congregation. This requires a good governance of the whole institute, at
the universal, provincial and local levels.
When we deal with
a religious institute, one of the main elements to look at is how it is
governed. Governance of a religious institute is done through three coalescing
instrumentalities: persons, bodies and laws. Individuals with specific
authority and competence govern the institute in accord with the norm of law.
Bodies may be collegial or non-collegial as for instance the chapters and
councils, while laws may be universal or particular or proper to religious
institutes.[39][39]
With regard to the governance of the religious
institute of the Augustinians of the Assumption, we must first say that the
institute puts an emphasis on the role of the superiors. Following the division
of the institute of the Assumption into provinces, vice-provinces, and regions,
we have superiors as individual persons exercising authority: Superior General
or supreme moderator, Provincial Superior, Vice-provincial, Regional Superior,
and Local Superior for each religious community. This governmental structure of
religious institutes has been expressed in the c. 622 as follows: “The supreme moderator holds power over all provinces,
houses and members of the institute, which is to be exercised according to
proper law; other superiors enjoy power within the limits of their office.”
According to the
proper law of the Augustinians of the Assumption: the supreme moderator, with ordinary authority, governs the whole
institute with the help of the General Council of the institute, the provincial
Superior is a major[40][40] superior exercising ordinary authority in the
Province; The Vice-provincial is a major superior governing the Vice-Province
under the authority of the appropriate provincial Superior, or, if need be,
under the Superior General, the regional Superior governs a portion of the
Province with some delegated powers; and the local Superior exercises ordinary
authority over the community, with the help of his council and of the
treasurer.[41][41]
Concerning the
manner of exercising authority, canon law asserts that the superiors receive
their power from God through the ministry of the Church, and, like all power in
the Church, it is to be exercised in the spirit of love and service;[42][42] and in exercising their authority and
responsibility to decide and to take action, superiors may seek for a participative
pre-decisional consultation which does not diminish in any way their power.
At the beginning
of the institute of the Augustinians of the Assumption the first constitutions
asserted that the Superior General would govern the institute until his death
and only if the Superior General does not work well, he was to be assisted by
his general council.[43][43] However, today the mandate of the Superior
General is for six years whereas the local, regional, Vice-Provincial and
Provincial Superiors, is for three years, all renewable once.
As regards the
governing bodies, the general chapter exercises supreme authority over the
institute while the ordinary authority is exercised by the Superior General
with the help of the General Council and the council of the institute. There
are two types of the General Chapters: “The ordinary general chapter takes
places every six years. It is convoked and presided over by the superior
general. The extraordinary general chapter may be convoked following a
deliberative vote of the council of the congregation.”[44][44] Meanwhile, apart from the General chapter the constitutions
recognize other chapters such as local chapters, provincial chapters and other
gatherings, like provincial assemblies, provincial councils, etc.
About the laws as
part and parcel of the governance of the Congregation, we can say that the
proper law of each institute has its formulation above all in the constitution
also called fundamental code (codex
fundamentalis). The fundamental code of the Augustinians of the Assumption
comprises the Rule of life of Saint Augustine (with 48 articles divided into 7
chapters) and the Assumptionist Rule of life inherited from Father Emmanuel
d’Alzon. The Assumptionist Rule of Life is divided into two parts, namely the constitutions
of the Augustinians of the Assumption from numbers 1 to 172 and Capitular Rules[45][45] from 173 to 226.
The Assumptionists must see
to it that,
The intention of the founders and their determination
concerning the nature, purpose, spirit and character of the institute which
have been ratified by competent ecclesiastical authority
as well as its wholesome traditions, all of which constitute the patrimony of
the institute itself, are to be observed faithfully by all.[46][46]
The constitution of an institute is the primary book of proper law
by which each religious belonging to the institute is governed. It contains the
nature, and the way of formation and the charism of the institute. The
constitution provides regulations proper to the institute like any other human
institutions that must be regulated by laws.
That is what Thomas Pazhayampallil says in these terms:
Whenever human beings desire to share the same life
project, a contract or covenant is necessary. Those who embrace, by God’s
grace, a particular form of life must know, love and live it. Only those who
correctly perceive and understand a call can respond to it with decisiveness
and generosity. Indeed, part of the Lord’s intention in offering an authentic
charism of consecrated life to the Church is that this be expressed in an
adequate human way, so as to evoke a truly human response. A rule of life or
constitutions is not superfluous with the Lord in the fulfillment of his
purpose.[47][47]
It is the
constitution itself which determines the definition of the powers and
competence of the superiors, the rights and obligations of the members, the
term of offices, the authority of the chapters, the management of temporal
goods, the way of living the evangelical councils, the rule for spiritual life,
admission and formation of the members and the conditions for transferring,
exclaustrating and dismissing members. For instance, for the Augustinians of
the Assumption, it is written in the Rule of Life that the Provincial Superior
needs “the consent of his Council to apply the sanctions foreseen by Canon Law
and, particularly, to issue the admonitions in view of the dismissal of a
professed religious,”[48][48] he also
informs and consults his Ordinary Council
about all important matters and, in particular, about: a. the admission or
dismissal of a novice; b. the transmission to the Superior General of requests
for perpetual vows, the [transitional] diaconate, the permanent diaconate and
the priesthood; and also for the dispensation from vows.[49][49]
It is to be noted
that apart from the Rule of life of the religious institute there may be other
legal supplementary documents with binding effects. We have, among these, the
acts of the general chapter, directories, customary, other chapters (local, regional,
and provincial) and Statutes. For the Assumptionists, the decisions of chapters
have force of law. In addition to the Rule of life, there are the Capitular Rules which were approved by
the Superior General Richard Lamoureux with consent of his council 26th
September, 2005.
Since the Rule of
life is made of 172 rules, the Capitular Rules prolong these rules up to 226 rules. Furthermore, the Augustinians
of the Assumption have what we call Ratio
Institutionis.[50][50] The Ratio
Institutionis is a fundamental legal document in matters of formation. It
offers guidelines and directives inspired by the charism of the institute.
However, it must be interpreted and adapted according to different cultures and
geographical situations of the religious. Having a Ratio Institutionis is not an Assumptionist creation; it was made
obligatory for all religious institutes to have it as we read in the
Post-Synodal Apostolic Exhortation Vita
Consecrata of John Paul II:
The Synod Fathers earnestly asked all Institutes of
Consecrated Life and Societies of Apostolic Life to draw up as soon as possible
a Ratio Institutionis, that is, a
formation programme inspired by the particular charism, presenting clearly and
in all its stages the course to be followed in order to assimilate fully the
spirituality of the respective Institute.[51][51]
To sum it all up,
the governance of the institute must hold together the importance of the role
of superiors and the spirit in which power and authority must be exercised, the
functioning of different bodies like chapters, councils, assemblies and other
meetings, and the way to live and preserve the legal collections such as the
Rule of Life, statutes, customs, directories, supplements, Ratio Institutionis, etc. It is through all these structures that
the patrimony of the institute is preserved. In forming the members of a
particular institute, care must be taken that all the stages of formation match
with what the institute expects from its members. The formation will therefore
be in accord with the normative texts of the institute as a whole but also
taking into account the constitutions or statutes proper to each province.
The arrival of
the Assomptionnist missionaries in the Democratic Republic of Congo, then
called “Congo-Belge,” was carried out at various stages. The big expansion of
the missionaries in the lands of people considered as pagans, that is, in
America and Africa, was achieved in the time of Father François Picard who
initiated Assumptionist mission in Africa in order to undertake the conversion
of the Blacks. However, the Assumptionist mission in Congo was not easy. The
first steps started in 1893, but they were successful in 1929.
The
Assumptionists were welcomed by the priests of the Sacred Heart who were the
first missionaries in Stanley’s Falls Apostolic Vicariate and they left the
place for the new missionaries. That year, there were 6 missionaries, 2 stations, 468 Christians,
60 chapels-farming, 193 confirmations, 1035 pupils and 1360 catechumens.
The Holy See, by the Bull Quo latius per orbem of April 9, 1934, Pope Pius XI erected the Missio
sui iuris Benensis[52][52] while fixing its limits of about 45 000 mk2
and appointed, in a papal decree of June 22, 1934, Father Henri Pierard of
Assumptionist religious as Apostolic Vicar.
Mgr Henri Pierard was consecrated in Mulo, in November 21st,
1938 by the Apostolic Delegate, Bishop Albert Dellepiane.[53][53] In September 5th 1958 the vice-province of Congo was
erected and it existed from 1959-1960.
Then, the name of the vice-province became “vice-province of the
Republic of Congo” following the independence of the country Congo.
Finally, in July
3rd 1969, the Assumptionist Province of Congo was established with Father
Marc Champion as the first Provincial of Congo. He was succeeded respectively
by Fathers Juliano, Chrysostom Kanyoro, Meso Paluku and the actual Provincial
Superior Vincent Kambere. It is to be mentioned that 28th April
1998, the Province of Congo took the name of the Province of Africa since it
had gone beyond Congolese borders, that is, to Kenya and Tanzania.[54][54] Today, the African Province accommodates many
African countries (D.R.C., Kenya, Tanzania, Uganda, Burkina Faso, and Togo) and
it is divided into regions (Eastern Africa Region, Eastern Congo Region,
Western Congo Region) according to the number of religious and according to
socio-geographical reasons. In the next section we will study how the formation
is carried out in this particular province of Africa.
The religious
formation has been a great preoccupation of the Church down through the
centuries. Each institute should have its own programme of formation reflecting
its own nature, charism, spirituality and way of living. The formation
programme should be grounded on the founding charism of the institute; it
should also incorporate the fundamental principles of Christian and religious
formation, but it should be flexible enough in order to be open to adaptations
over time to changing circumstances.[56][56]
After having
looked at the common and general features to be considered in formation
programme, we can look at the formation of the religious of the Augustinians of
the Assumption. Apart from the universal law of the Church which gives
directives for formation of the sacred ministers and of religious, the
Assumptionist formation is also found in the Rule of Life, in the Ratio Insitutionis, the
Statutes and in other documents concerning formation.
In a more
specific way, the Ratio Institutionis is
a much appreciated guide to assumptionist formation according to the Rule of
Life. This formation has triple purpose: on the one hand, it intends to be at
the service of men who have heard the call of God; on the other hand, it is
intended to be at the service of those religious who have received the mission
to be formators; finally, it intends to be at the service of the whole
institute. In other words, formation deals with those under formation, with
formators and with the whole institute. For these reasons, formators must also
be permanently formed so that they may fit in their responsibility where they
face constantly new challenges of formation.
That is what the Ratio
Institutionis underlines saying:
An assumptionist - (homo assumptionisticus) - should be a
man of his time. He cannot live oblivious to those events that change the
course of our human existence: globalization, communications explosion, the
challenges of genetic science, new notions of the Church, thriving
individualism, to name but a few. This is the world, changing at an
accelerating rate, to which he is summoned to be an apostle.[57][57]
As far as
formation of Assumptionists is concerned, there are eight elements under the
title of formation as found in the Rule of life: vocation ministry, postulancy,
noviciate, temporal vows, perpetual profession, and admission to orders,
ongoing formation and separation from the congregation.[58][58] In the Assumptionist
province of Africa, formation is divided into eight stages but they may be
tempered: recruitment, pre-noviciate, noviciate, philosophy, period of
apostolic experience (called Stage), theology, Diaconate, and on-going
formation.[59][59] But, as we said earlier, not all religious of
the Assumption are compelled to go through these stages and there may be
variations in terms of duration according to specific circumstances and
individual situations. In other words, the duration of these stages is not
taken to the letter; it is flexible.
The formation
does not only introduce members to the broad lines of the Assumptionist charism
and spirit; it also takes into account historical and cultural diversities. In
the guidelines for formation as found in the Ratio Institutionis we read:
Out of faithfulness to its doctrinal, social and
ecumenical tradition, the Congregation
provides each candidate or brother in formation, whether he intends to pursue
ordained ministry or not, with a sound human and religious formation that is adapted
and proportionate to his abilities.[60][60]
During formation,
the members are taught how to live as Assumptionists, by deepening their faith
in Jesus Christ, discerning their vocation, and clarifying their motivations in
the postulancy. In the novitiate, the novice is introduced to Assumptionist
religious life to develop his evangelical project, to deepen his prayer life,
to study, to develop physical, religious and psychological maturity. Life in a
religious institute begins with admission to the novitiate:
The novitiate, through
which life in an institute is begun, is arranged so that the novices understand
better their divine vocation, and indeed one which is proper to the institute,
experience the manner of living of the institute, and form their mind and heart
in its spirit, and so that their intention and suitability are tested.[61][61]
In the post-novitiate period, the member,
having made vows of chastity, obedience and poverty, must integrate his life,
assimilate and appropriate the charism and mission of the institute. One more
thing is to be underlined: the life-long or on-going formation. This idea of
on-going formation came already from the founder who stipulated the importance
of studies in these terms: “…let it be
understood that if ever the religious stop studying, it will be the sign that
the Congregation has outlived its usefulness and been cursed by God.”[62][62] That is to say, formation must be pursued
throughout one’s lifetime in order to meet the standard of modern
challenges.
Formation and
on-going formation must journey together. Since the contemporary time has come
up with new and unpredicted challenges. The religious must therefore be ever ready
to venture in new areas of formation by pursuing studies to qualify them at the
contemporary level. This means that formation does not end with ordination to
priesthood for, according to canon 279,
Ever after their
ordination to priesthood clerics are to continue to pursue sacred studies; they
are to strive after that solid doctrine which is based upon Sacred Scriptures,
handed down by their predecessors and commonly accepted by the Church and which
is contained especially in the documents of the councils and of the Roman
Pontiffs; they are to avoid profane novelties and pseudo-science. In accord
with the prescriptions of particular
law, priests are to attend pastoral lectures which are to be held after
priestly ordination; at times determined by the same particular law they afford
them opportunities to acquire a fuller knowledge of the sacred sciences and of
the pastoral methods. They are likewise to pursue knowledge of other sciences,
especially those which are connected with the sacred sciences, particularly
insofar as such knowledge contributes to the exercise of the pastoral ministry.
In the Assumption, life-long formation is an
individual and community the responsibility. Those in the position of authority
have the duty to urge the members to continue with their formation but at the
same time, members must be open and ready to make known their aspiration and
areas of interest with regard to the choice of life-long formation. However, some religious, during or after the
formation may decide to leave the institute, others may transfer or be
exclaustrated; while others may be definitively dismissed from the institute.
It is for this reason that, under the section on formation as described in the
Rule of life, mention is made about the separation of religious from the
religious institute:
If a religious, even
after his definitive commitment, wants to leave the congregation, the
procedures established in canon law shall be followed. The same holds true in
the case of exclaustration and of dismissal by the Congregation. A religious
who leaves us cannot claim any compensation for the work he did while he was in
the Congregation. Nonetheless, the Congregation shall treat him with great
charity and in all fairness.[63][63]
Canonically, some
members may be dismissed if they have notoriously abandoned the Catholic faith,
if they contract or attempt marriage (c. 694), if they persist in sin against
the sixth commandment of the Decalogue which produces scandal (cc. 1395 and
1397); if they commit homicide or fraudulently or forcibly kidnap, detain,
mutilate or seriously wound a person. But as we shall see in the next chapters,
transfer, departure and dismissal must follow the canonical procedures failure
to which the act will be null and void. Care must be taken to ensure that the
right procedure is followed.
It is incumbent upon the formators and those
under formation to be aware of the various canonical procedures. Among those
members who transfer from the institute to other, some are incardinated in
dioceses; other members are exclaustrated while others are definitively
dismissed from the institute. The above types of temporary or definitive
separation from the institute do not take place without reasons. Even though
the number of these cases is not so alarming, and in fact, the African
Assumptionists are continuously increasing in number as compared to other
continents where they are present, one should look at the actual statistics of
the African Province.[64][64]
First of all, we
have to mention that our concern is not to deal with individual and particular
cases. The statistics will give a general figure of the number with regards the
temporary professed members, the perpetually professed members, the priests,
and those who have transferred, those under exclaustration, and those who have
been dismissed from the institute and especially in the Province of Africa.
The statistics
from the report of the Superior General, Richard Lamoureux at the General
Chapter of 2010, are as follows:
In 1990, there were 998
Assumptionist religious (and 149 communities in 26 countries) in thirty[65][65] different provinces and vice-provinces, without including those
isolated religious and those in special situation. In 2010, there were 775
religious (nearly 25% fewer than in 1990) and 119 communities in 30 countries,
in seven Provinces and one vice-province.[66][66]
Looking at this general statistics, “A
demographer who has studied the evolution and current situation of the Congregation
thinks that the overall number of religious could decrease to the 600s, but
that subsequently the Congregation would once again grow progressively.”[67][67]
In the Province
of Africa, there are 224 religious as of the 2010 statistics. This is without
including the vice-province of Madagascar which belongs to the French Province.
The African Province comes in the second position in number of religious after
the province of France which has 240 religious. Just to indicate how there is
an increase in the number of religious in Africa, in 2007, there were 94
priests, 65 perpetual professed, 76 temporary professed and 19 novices, which
made 235 religious and 19 novices. In 2008, there were 106 priests, 54
perpetually professed, 79 temporary professed and 22 novices, which made a
total number of 239 religious and 22 novices.[68][68] Even though there is a
general increase of religious, at the same time the number of the perpetually
professed has decreased from 65 to 54.
As regards the
departures of temporary, finally professed, Deacons and Priest, 168 religious[69][69] have left the Congregation in the Province of
Africa as from 1983 to 2010 that is almost within 27years. Among these ones, there are 2 cases of
laicization (priests-deacons) and 2 cases of incardination, 2 cases of
secularization (perpetually professed brothers non-priests) and 160 cases of
temporary professed religious.[70][70] Some religious left out of free will, others
were granted the indult to leave by the Supreme Moderator in accordance with
canon 688 which states that “whoever wishes to leave an institute when the time
of profession has expired can depart from it.”
During the time
of temporary profession whoever asks to leave the institute for a serious reason
can be granted an indult to leave by the Supreme Moderator in an institute of
pontifical right with the consent of his council…,” others were dismissed for
lack of obedience[71][71] or of happiness in religious life. But still
the question remains as to why religious seek to leave/ are asked to leave the
institute. Even though the figure of the
above cases including that of the religious in “special situation” and those
exclaustrated is not so alarming, those cases will help us to underline the
legal implications of separation of a religious from the institute and to
suggest mechanisms for preventing separation.
Conclusion
Each religious institute has its fundamental code which regulates
the life of the members. In the light of the universal law of the Church, that
is, the Code of canon, the institute must safeguard its patrimony and must live
the founder’s and the founding charism with due regards to the new challenges
of the contemporary times.
The founder of
the Augustinians of the Assumption, Father Emmanuel d’Alzon was marked by the
events of his contemporary time. He strived for the education of the people of
God, the defense of the Church under attack by modern ideologies, the return of
those who defected from the Church, and the establishment of the Kingdom of
God. Through contemplation and action, the Augustinians of the Assumption were
able to stand against negative forces opposing the Church. It is in this
perspective that the members of institute are involved in the media, the press,
pilgrimages and education in order to fulfill its mission of extending the
Kingdom of God in them and around them.
In order to
maintain the spirit of the founder and to live the legacy of Father Emmanuel
d’Alzon, the Rule of life of the Assumption and the Rule of Saint Augustine,
together with the provisions of the Code of canon law, give clear orientations
for the governance of the institute. Since it is a clerical institute of
pontifical right, the role of the Superiors (general, provincial, vice-provincial,
regional, and local) must be well understood in terms of service and of caring
for the welfare of the religious. The institute being divided into provinces,
vice-provinces and regions, each entity enjoys the favour of law in all matters
of governance and formation. However, formation may vary according to different
places but it has to be in accordance with the canonical norms without
excluding the necessary adaptations.
In a particular
way, we have considered formation in general and as it is structured in the
African Province. The statistics in this province showed that there is an
increase in number of religious as compared to other assumptionist provinces.
However, there are some religious who have been excardinated from the
institute; others are under exclaustration, besides those who were dismissed
from the institute. Therefore, it is important to study why people separate
from the religious institute.
In the next chapter, we will look at the history
and canonical status of separation in the Church tradition in order to
understand better how the Church has dealt with the separation of the members
from the Church.
[1][1] Cf. J.-P. PERIER-MUZET, AA, Petit Manuel Histoire de l`Assomption,
Maison Généralice, Rome 2003, p. 8. « Les douze familles religieuses
qui sont nées de l’inspiration-mère des trois figures historiques, tutélaires
ou fondatrices de l’Assomption : l’ Abbé Théodare Complot (1797-1873),
Mère Marie Eugénie de Jésus (1817-1898) et le Père Emmanuel D’Alzon
(1810-1880), sont respectivement et chronologiquement les suivantes: Les
Religieuses de l’Assomption (R.A), fondées en Paris en 1939, les Augustins de
l`Assomption (A.A), fondés en Nîmes en 1845, les Sœurs Missionnaires de
l`Assomption (S.M.A) fondées par scission d’avec les R.A en Afrique du Sud en
1852, les Oblates Missionnaires de l’Assomption (O.A), fondées en Rochebelles
(Gard) en 1865), les Petites Sœurs de l’`Assomption (P.S.A), fondées à Paris en
1965; les Orantes de l’Assomption (ORA), fondées à Paris en 1896, les Sœurs de
Sainte-Jeanne d’Arc, fondées aux U.S.A en 1914, les Sœurs de la Croix, fondées
à Athènes en 1939, les Frères de l’Assomption, fondés à Béni (D.R.C) en 1951,
les Petites Sœurs de la Présentation, fondées à Béni en 1952, les Petites
Missionnaires de la Croix, fondées en Colombie en 1955, et les Sœurs de la
Charité de l’Assomption, créées par scission en juin 1993 d’avec les PSA en
Italie »
[2][2] Art. 1 and 21
of the Rule of life of the Augustinians of the Assumption mention the word
“Apostolic Community.” This indicates how the Augustinians of the Assumption
are both contemplative and active, and that the community is given a special
role because the apostolate is given and supported by the community and
nourished by personal and community prayer.
[3][3] Emmanuel
d’Alzon was born on August 30, 1810 in France and died on November 21, 1880 in
France. He was the first born of Henri Daude d`Alzon and Jeanne Clémence de
Faventine. The original names of Emmanuel d’Alzon are: Emmanuel Joseph Marie
Maurice d’Alzon. These names were given to him when he was baptized in France
on September 2, 1810 (Cf. G. BERNOVILLE, Emmanuel
d’Alzon 1810-1880. A Champion of the XIXth Century Catholic
Renaissance in France, Translated by Claire Quintal, and Alexis Babineau,
Bayard, Paris 2003, pp. 29-30; 101ff).
[5][5] Cf. AUGUSTINIANS OF THE ASSUMPTION, Rule of Life of the Congregation of the
Augustinians of the Assumption, General House, Rome 1984, n. 55.
[6][6]The historical
origins of the Assumptionists go back to Christmas night 1845. But there is an
apparent ‘chronological cacophony’ in the commemorative celebrations of the
Assumption, 1850 instead of 1845, for the centenary (1950) and sesquicentennial
(2000). The reason is that it took five years for Bishop Cart to accept the
initiative of his vicar Emmanuel d`Alzon. Christmas Eve 1850 is retained as important
because on this day Emmanuel d’Alzon and his four companions namely father,
Henri Brun, Brother Victor Cardene, Hippolyte Saugrain and Etiene Pernet made
their first public religious profession.
[9][9] Cf. L.
GUISSARD, The Assumptionists: From Past
to Present, Bayard Publications, London 2002, p.3.
[10][10]Cf. A. BECK, Father
Emmanuel d’Alzon: Founder of the Augustinians of the Assumption, Catholic
Truth Society, London 1933, p. 18.
[13][13] Cf. R.
FORTIN, (ed.), The Origins of the
Assumption Family. Founders and Foundresses, Foundations, Intuitions, Relations
and Disagreement. Acts of the Inter-Assumption Colloquium Paris, January 6-10,
2004, Bayard Press, Paris 2004, p. 21.
[16][16] E. D’ALZON, « Brouillon de la lettre à l’Abbé Fabre
du 23 aout 1834 », in A. SAGE (éd.), Ecrits
Spirituels du Serviteur de Dieu Emmanuel d’Alzon Fondateur des Augustins de
l`Assomption et des Oblates de l’Assomption, Maison Généralice, Rome 1956, p. 759.
[17][17]Cf. F. LONEMA,
Institutes of Consecrated Life and
Societies of Apostolic Life, Class notes, CUEA, Nairobi 2010, pp. 5-6.
[19][19] Cf. A. SAGE (éd.), Ecrits
Spirituels du Serviteur de Dieu Emmanuel d’Alzon, pp. 79-80 :
« La contemplation et l`action sont unies pour nous dans un même
but : servir à l`extension du règne de Jésus Christ en priant dans le
silence, comme Marie notre Mère, ou bien en nous occupant des œuvres qui
contribuent au bien de l`Eglise. »
[20][20] AUGUSTINIANS
OF THE ASSUMPTION, General Chapter of the
Augustinians of the Assumption. Report of the Superior General, General
House, Rome 2011, p. 56.
[21][21] AUGUSTINIANS
OF THE ASSUMPTION, General Chapter of the
Augustinians of the Assumption. Report of the Superior General, pp. 23-24.
[23][23] Cf. CODEX IURIS CANONICI, Auctoritate Ionnis Pauli PP. II Promulgatus, in AAS
75 (1983), pp. 1-317, c. 675. In this thesis, we will use CANON LAW SOCIETY OF
AMERICA (THE), The Code of Canon Law Latin- English Edition, second reprint,
Washington, DC 1983 for references and direct quotations. For the 1917 Code, we
will the CODEX IURIS CANONICI, PII X Pontificis maximi iussu digestus Benedicti
XV auctoritate promulgates, AAS 9(1917), pp. 3-521 for the Latin text. For the
English translation, we will use E. N. PETERS (ed.), The 1917 or Pio-Benedictine Code of Canon in English translation,
Ignatus Press, San Franscisco 2001.
[25][25]Cf.
AUGUSTINIANS OF THE ASSUMPTION, The
Passion for the Kingdom of God in Today’s World, General Chapter 05-25 March 1993, Maison Généralice, Rome 1993, p.
21.
[26][26] Cf. A. SAGE (éd.), Ecrits
Spirituels, pp. 7-8. « Dans le triple apostolat auquel nous consacre
le triple amour, nous devons plus spécialement nous attacher, face a la lutte
antichrétienne, a la défense de l`Eglise (Nîmes, 24 mai 1874). Au sujet du
Triple amour et triple apostolat : Ainsi que nous l`avons établi dans le
Directoire, l`esprit de l`Assomption, c`est l`amour de Notre Seigneur
Jésus-Christ, de la Sainte Vierge, sa Mère, et de l`Eglise, son épouse (….) à ces
trois caractères correspond une triple action et comme triple apostolat :
l`amour de Notre-Seigneur Jésus-Christ nous communiquera le désir de le faire
connaître par l`enseignement et la prédication ; la dévotion filiale à la
Sainte Vierge doit nous inspirer le désir de travailler à la direction et à la
sanctification des âmes appelées à une certaine perfection, travail, ce
semble beaucoup plus néglige de nos
jours »
[28][28] R. LAMOUREUX,
Facing a New Century with a Passion for
God. The General Chapter of the
Augustinians of the Assumption, 2-21
May 1999, Tipografica “Leberit,” Rome1999, n. 23. Read also C.
MARECHAL, The Apostolic Spirit of the
Assumption. The Passion for the Kingdom of God in Today`s World, General Chapter 05-25 March, 1993,
General House, Rome 1993, pp. 17-18; AGUSTINIANS OF THE ASSUMPTION, Rule of Life, nn. 5 and 16.
[29][29] Cf. CONCILIUM
OECUMENICUM VATICANUM II, Decr. Perfectae
Caritatis (28 Octobris 1965), in AAS 58 (1965), p. 702.
[30][30] Cf. E.
WILLIAMSON, “The Notion of Charism in Religious Life,” in Studia Canonica 19 (1985), pp. 99-115.
[31][31] Cf. JOHN PAUL II, Post-Synodal Apostolic Exhortation Vita Consecrata, Nairobi: Paulines
Publications Africa, 1996, n. 36 and
37; GIOVANNI PAOLO II, Adhortatio Apostolica Vita Consecrata (25 martii 1996), in AAS 88 (1996), pp. 377- 486.
[33][33] PAUL VI, Motu
proprio Ecclesiae Sanctae II, Norms
for Implementing the Decree On the Up-to-Date Renewal of Religious Life., 15,
(3) in A. FLANNERY (ed.), Vatican Council
II. The Conciliar and Post Conciliar Documents, Costello Publishing
Company, New York 1979, pp. 624-633.
[34][34] Cf. A. SAGE (éd.), Ecrits
Spirituels, pp. 150 et 161 « Les principes de notre Congrégation se
trouvent, à proprement parler, dans notre devise : Adveniat Regnum Tuum. Cette parole de l`Oraison dominicale renferme
toute perfection pour nous, la vie apostolique dans nos rapports avec le
prochain ».
[36][36] A. SAGE (éd.), Ecrits
Spirituels, p. 150. « Le jeune homme, prêt à entrer au Noviciat, qui
n’a pas le feu sacré de l`amour de Notre-Seigneur, qui n’a pas l`enthousiasme
des combats de l`Eglise, fera peut-être un bon prêtre, pieux, réglé, modeste,
médiocre et vulgaire ; il ne sera jamais un vrai fils de l’Assomption. (…)
comment communiquera-t-il la flamme, s’il ne l’a pas ? Et comment poussera-t-il
à l’action, s’il est endormi ? »
[39][39] Cf. R. SMITH
(sr.), “Institutes of Consecrated Life and Societies of Apostolic Life,” in J.
BEAL, J. CORIDEN T. GREEN (eds.), The New
Commentary on the Code of Canon Law, Theological Publications in India,
Bangalore 2004, p. 780.
[40][40] Major
Superiors are individual physical persons who exercise authority by reason of
their office over a whole institute (supreme moderator, general superior), a
province of the institute (provincial superior), a part of the institute
equivalent to a province according to c. 623, or an autonomous or sui iuris house. Also identified as
major superiors are the vicars of theses persons, that is, the persons
designated by the institute’s proper law to take the place of an absent or
impeded major superior. However, the persons substituting for a major superior
in an ad hoc manner, exercising
delegated power, are not major superiors.
[43][43] Cf. A. SAGE (éd.), Ecrits
Spirituels, p. 651. « La congrégation est gouvernée par un Supérieur
général à vie. Le Chapitre général qui le nommera lui donnera, selon le besoin,
un, deux, trois ou quatre assistants généraux, formant le conseil avec voix
consultative, sauf pour les affaires d’argent où ils auront voix délibérative.
Si le Supérieur général manque gravement à ses devoirs, c’est aux assistants
généraux à l’avertir, et, s’il (en) est besoin, à porter leurs réclamations
jusqu`au Siège Apostolique, afin qu’il soit avisé aux moyens de réparer les
désordres »
[45][45] Father
Emmanuel d’Alzon wrote the first Assumptionist Rule of Life in 1855. The
present Rule (of 1983) bears the imprint of that Assumptionist Rule dated 1855
and carries within itself the genes of its origins. The accompanying text of
the Capitular Rules was approved by the Superior General with the consent of
his Council, 26th September 2005.
[47][47]T.
PAZHAYAMPALLIL, A Commentary on the New
Code of Canon Law, Kristu Jyoti College Publications, Bangalore 1985, pp.
409-410.
[50][50] The first
edition of Ratio Institutionis of the
Augustinians of the Assumption was approved during the General Chapter of Assumptionists
in 1987 under the generalate of Father Claude Marechal. The second edition
which is in effect today was approved during the General Chapter in May 2005
under the generalate of Father R. LAMOUREUX (cf. AUGUSTINIANS OF THE
ASSUMPTION, Ratio Institutionis.
Formation for Life and Mission. General Chapter of the Augustinians of the
Assumption Rome, May 1-22, 2005, General
House, Rome 2005, pp. 3-4).
[52][52] « Par la bulle Quo
latius per orbem du 09 avril 1934, le pape Pie XI érigea le champ
apostolique des assomptionnistes au Congo en missio sui iuris benensis, en fixant les limites d`environ 45 000
km2 et élut, dans un décret
papal du 22 juin 1934, le Père Henri Pierard, de la formation religieuse
assomptionniste et sacerdotale, comme
Supérieur ecclésiastique de la mission de Beni »
[53][53] Cf. M. SITONE, « Mgr Henri-Joseph Pierard et la
Prise en Charge de l’Eglise de Butembo-Beni par
les Assomptionnistes (1929-1966) », in Actes du Colloque d’Histoire de l’Evangélisation du Diocèse de
Butembo-Beni 1906-2006. Bilan et Perspectives, Diocèse de Butembo Beni,
Butembo 2007, pp. 52-68.
[54][54] Cf. J- P. PERIER-MUZET, L’Assomption : Les Assomptionnistes, les Oblates. Documentation
Recensée et référencée. Série des Cahiers du Bicentenaire de la Naissance
du P. Emmanuel d’Alzon (1810-2010), n.7, Maison Généralice, Rome 2009, p. 154.
[55][55] It is to be
noted beforehand that the formation of the lay Assumptionists will not be part
of our scope here. We will deal with the formation of religious members because
our target is to see how we can connect formation of religious with the notion
of transfer, departure and dismissal from the institute. Even though among the
lay Assumptionists there may be the same aspects (transfer, departure and
dismissal), the procedure would not be the same. For the sake of this thesis,
without undermining the formation of the laity, we will not be interested in
their formation and this will help us also avoid dispersal of ideas.
[56][56] Cf. R. SMITH,
“Institutes of Consecrated Life and Societies of Apostolic Life, in J. BEAL, J.
CORIDEN, T. GREEN (eds.), The New
Commentary on the Code of Canon Law, p. 812.
[59][59] Cf. AUGUSTINS DE
L`ASSOMPTION, Statuts de la Province
Assomptionniste d`Afrique, Maison Provinciale, Butembo 2005, art. 40.
[62][62] A. SAGE (éd.), Ecrits
Spirituels, p. 208. « L’étude est indispensable au religieux qui
ne travaille pas des mains. C’est son moyen de gagner sa vie à la sueur de son
front. Qui ne travaille pas se damne. L’étude n’est pas l’unique condition de
salut ; mais on peut dire que, lorsqu’on n’étudiera plus dans la
Congrégation, c’est qu’elle aura fait son temps et qu’elle aura reçu la malédiction de Dieu. »
[64][64]The African
Province includes for the Assumptionists all the African countries where
Assumptionists are present namely: The Democratic Republic of Congo, Kenya,
Tanzania, Togo, Burkina Fasso and in Madagascar. It is worthy mentioning that
the Assumptionists were in other African countries but due to historical events
connected with political movements of independence of various countries, they
are no longer in those countries. They were in Algeria up to 1963, in Tunisia
up to 1964 and in Cote d’Ivoire up to 1991.
The Headquarter of the African Province is in the Democratic Republic of
Congo, in Butembo. The Province is progressively being divided into regions
according to the number of religious in view of a better management of human
resources in the Province.
[65][65] Countries
where the Assumption is present in the world : Argentina, Belgium, Brazil,
Bulgaria, Canada, Chile, Colombia, Democratic Republic of Congo, Ecuador,
England, France, Germany, Greece, Holland, Israel, Italy, Kenya, Korea,
Madagascar, Mexico New Zealand, Philippines, Rumania, Russia, Spain, Tanzania,
Togo, Turkey, USA, Vietnam (Cf. AUGUSTINIANS OF THE ASSUMPTION, Directory of Religious, General house,
Rome 2011, p. 127).
[66][66] Cf. R.
LAMOUREUX, General Chapter of the
Augustinians of the Assumption. Report of the Superior General, General
House, Rome 2010, p. 11: “These statistics are based on the information
provided in the Directories of 1990
and 2010 and do not include the religious who are isolated or those in special
situations.”
[68][68]Cf. AUGUSTINS DE L’ASSOMPTION, Documents Assomption, n. 33, Maison Générale, Rome 2008, pp. 224-225. « Les chiffres de
2007-2008 ne comprennent ni nos Evêques (2), ni nos disparus (3) mais par
contre les religieux en situation spéciale »
[70][70] Ibid. D’après le Rapport du Procureur Général de l’Assomption, André
Brombart, du 28 février 2007, certains religieux de la province d’Afrique en
vœux temporaires ont quitté l’institut pour des raisons diverses en 2007 :
motif de difficulté à vivre les vœux, motif de santé précaire, manque
d`épanouissement dans la vie religieuse, raison de s`orienter vers les études
profanes (Cf. AUGUSTINS DE L’ASSOMPTION, Documents
Assomption n.33, p. 25; AUGUSTINS DE L’ASSOMPTION, Documents Assomption n.35, pp. 27-31).
Aucun commentaire:
Enregistrer un commentaire