In the course of writing this reflection on zeal it became apparent, from the very outset, that this kind of study would be limited by the constraints imposed by the meaning of this term as well as by the availability of sources. We opted for what seemed to be the most evident to us while keeping in mind the ambiguity of the term as it is used in contemporary spirituality. This is what we read in the Dictionnaire de spiritualité: "Currently in the French language when it is a case of speaking of human jealousy, the focus of the word is almost exclusively on the aspect of capital sin. Consequently, zeal appears rather linked to fervor." (Dictionnaire de spiritualité, vol 5, col. 204-220). But the sense of each term tends to assert its distinct character. This can already be seen in the spiritual writings of the seventeenth century. Both zeal and fervor are respectively defined as "ardor". Fervor is an interior phenomenon coming from the heart, being more a sentiment of the heart, whereas zeal animates the active intelligence, expressing itself in concern, in service and faithfulness.

"This distinction is quite apparent in the writings of Saint Francis de Sales, for example: zeal is an attribute of action, of the 'devout life'. Even if 'zeal is a burning fervor of love', it 'leads one to the desire to remove, to distance oneself from or steer away from that which is in conflict with the object of one's love'." [1]

This quote enables us to see that Bishop de Mazenod's use of the term as well as the way it is used in the Oblate tradition is akin to what Francis de Sales says. We find this usage in article 37 of the 1982 Constitutions and Rules, contained in the testament of the Founder which Oblate tradition has preserved for us to this day. This text would lead Father Jetté to write in his commentary on the Constitutions and Rules: "[...] the article refers us to our Founder's testament: charity is at the heart of our lives; it is fraternal charity which 'should sustain the zeal of each one'. 'Among yourselves practice charity, charity, charity - and outside, zeal for the salvation of souls.' First and foremost, this is where our basic spirit is found. In the Church, the Oblate is a man of charity, a man whose whole life is filled with love." [2]

The Founder's constant ideas

In the writings of the Founder we must understand the word zeal in the typical meaning attributed to it in the spirituality of his time. But we will immediately notice that as far as the Founder is concerned, zeal is the expression of charity's fervor and of fraternal love. It was not by accident that the basic text of the Preface situated zeal at the very heart of the Oblate vocation.

From the collection of the letters and spiritual writings of Eugene de Mazenod published to date we can find some expressions which will enable us to describe accurately enough the evolution of the meaning of apostolic zeal for him.

1. A MAN OF GREAT DESIRE AND ZEAL

Eugene de Mazenod nourished in his heart a steadfast desire to do the will of God, to serve the Church. This was at the origin of some passages he wrote that are still an inspiration for us: "The one who would like to become one of us must be on fire with the desire for his own perfection, he should blaze with love for our Lord Jesus Christ and his Church and with a fervent zeal for the salvation of souls." [3]

In the acts of visitation of the Lumières community, the Founder expressed the fullness of his joy at seeing the harmony of Oblate life lived in that community: "We would not have considered it necessary to make a formal act of visitation during our stay at Lumières, if it had not been that it seemed beneficial for us to set down in this book the highest degree of satisfaction that we felt upon seeing this community at whose heart there reigns peace, charity and the most perfect regularity. [...] It is our observation that in that community God is being served to be best of the members' ability, that they love each other mutually as brothers, that all hearts are so intensely united that never does the least conflict arise, that every individual is living there happy in the meticulous observance of the holy Rules of the Institute, that members of the community have mastered the art of fusing the exercise of zeal required in the missions and the crowds of pilgrims to the sedentary work of study during those periods of solitude whose happiness it is theirs to enjoy here more than in other places, in a word, that the full worth of one's vocation is appreciated here and the community knows how to give God thanks for it." [4]

2. A MAN CHALLENGED BY THE SPIRIT IN HIS MISSION

Rather than theorizing, Eugene de Mazenod responded like a practical man. As far as he was concerned, apostolic fervor consisted solely in the boldness to want to be a saint, first and foremost, so that his zeal could be a reflection of the glory of God.

In his Mélanges historiques, Bishop Jacques Jeancard had this to say about the zeal he saw in the life of the Founder: "[...] his only thought was to devote himself unconditionally to the service of the most abandoned souls and especially to the poor; [...] like almost all holy people whom God used as instruments to carry out his designs, the Founder of the Oblates was far from grasping the full scope of his mission when he put his hand to the plow. He did not a priori lay out a grand scheme of things worked out in all its details. The plan according to which he worked derived from a source which transcended the dimensions of a purely human design. It was instilled into him and in some way revealed to him gradually as the circumstances opened up new vistas for his zeal. The Lord who led him allowed him to see only that which he was called to do from moment to moment. And He rewarded his ardent love for the Church and his devotion for the salvation of souls by gradually revealing to him the course that he was called to run - in order to make further progress toward the fulfillment of the task which had been entrusted to him." [5]

3. A ZEAL ROOTED IN OBLATION

In a letter the Founder wrote to Father Jean-Baptiste Honorat we perceive how zeal was an integral part of the life and response of the person who lived the spirit of oblation: "What do I intend by this reflection? It is that you must be worthy of your vocation, truly apostolic men devoted to the service of the Church, fully zealous for the salvation of souls and above all, saintly as regards yourselves and your brothers." [6]

To Father André-M. Sumien and to the Oblates of Aix, he wrote: "As you know, you are the hope of our Society; so you can gauge my happiness when I contemplate you going forward in the ways of the Lord, full of ardor for good, burning with holy zeal for the salvation of souls, devoted to the Church, scorning and trampling on all that detracts from perfection and compromises salvation." [7]

4. A MAN SENT INTO MISSION BY ZEAL

"Zeal" also contains the meaning of the missionaries being sent, as well as that of the driving force that leads them towards the mission. At the same time the Founder remains concerned about the health of his men and the effort they put into their work.

The zeal of the missionaries of the Red River region needed to be linked with the authority of the local bishop: "I cannot urge you strongly enough, my beloved sons, to respect the authority of him whom God has put in charge of the spiritual government of the region where you are carrying out your zealous work: you should congratulate yourselves on the fact that he is also your regular superior: you are therefore doubly bound to obey him." [8]

"I pray to [Jesus Christ] to preserve you in holy humility among the wonders of zeal, of mortification, of charity that your ministry, arduous as it is, so often gives you an opportunity of performing." [9]

Writing to Father Hippolyte Courtès, he added a note of prudence to temper a too-ardent zeal: "For God's sake, do not exhaust yourself. How can you do the mission in Rognes if you kill yourself at Istres? You must look after one another. I got the impression that you are doing nothing of the sort. You are taking a great responsibility upon yourself. From here, I can only remind you of your duty. Zeal has merit only when it is moderated by prudence." [10]

5. ZEAL IS LINKED WITH THE SPIRIT OF FORTITUDE.

Speaking to Brother Bernard on the occasion of his ordination to the diaconate, the Founder tells him that apostolic zeal is associated with the spirit of fortitude received on the occasion of his diaconate - for his own personal life and his future ministry: "Let your heart respond in these happy moments, let it be ardent, let it be purified. Zeal is the distinctive characteristic of the deacon for he has received the spirit of fortitude firstly for his own sanctification and perfection of soul, and then to combat the enemies of God and to repulse the demon with that supernatural strength that comes from on high." [11]

From these quotations we can conclude that for the Founder zeal was rooted in oblation; it was lived in fraternal charity; it was also the spirit which animated missionary life. Everything, however, was to be for the glory of God - of which apostolic zeal was simply the reflection.

[1] DERVILLE, André, "Zèle", in Dictionnaire de spiritualité, vol. 16, Paris, Beauchesne, 1994, col. 1614.
[2] O.M.I., The Apostolic Man, General House, Rome, 1992, p. 223.
[3] Constitutions and Rules of 1853, quoted in the Constitutions and Rules of 1982, p. 54.
[4] Acts of Visitation of Lumières, 1840.
[5] JEANCARD, Mgr Jacques, "Mélanges historiques sur la Congrégation des Oblats de Marie Immaculée", Tours, 1872, p. 70-71.
[6] April 20, 1844 letter in Oblate Writings I, vol. 1, no. 33, p. 82.
[7] March 18, 1823 letter to Father André Sumien and to the Oblates at Aix, in Oblate Writings I, vol. 6, no. 96, p. 104.
[8] June 28, 1855 letter to the Fathers of the Red River in Oblate Writings I, vol. 2, no. 211, p. 103.
[9] March 25, 1857 letter to Father Valentine Végréville in Oblate Writings I, vol. 2, no. 231, p. 142.
[10] January 23, 1839 letter in Oblate Writings I, vol. 9, no. 683, p.114.
[11] April 8, 1824 letter to scholastic Brother Barthélemy Bernard in Oblate Writings I, vol. 6, no. 133, p. 136.