Born at Olmeto (Corsica), May 25, 1820
Taking of the habit at Notre-Dame de l’Osier, November 20, 1841
Oblation at Notre-Dame de l’Osier, December 8, 1842 (no. 102)
Ordination to the priesthood at Viviers, September 20, 1845
Expelled from the Congregation, June 4, 1855.

Charles Pianelli was born in Olmeto, diocese of Ajaccio, May 25, 1820. After a year of philosophical studies at the major seminary of Ajaccio, he began his novitiate at Notre-Dame de l’Osier on November 20, 1841 as advised by Father Moreau, the superior of the seminary and by Bishop de Mazenod. On November 6, Bishop de Mazenod wrote to Father Vincens, the master of novices: “You will be enchanted by his firm character… He has distinguished himself there [at the seminary] by application to study, piety and even by his fervour. He has talents above the ordinary, a zealous character and good health.”(Letters to the Oblates of France, 850-1855, Oblate Writings I, vol. 9, no. 745, p. 188 and 189)

Brother Pianelli made his oblation on December 8, 1842 and then studied theology at l’Osier and at the major seminary of Marseilles. Bishop de Mazenod ordained him to the priesthood at Vivier, on September 20, 1845. Subsequently, he spent a year with Father Courtès at Aix where he worked as chaplain of the prisons. During the course the summer of 1846, he attended the course in pastoral studies and preaching offered by Father Vincens at Parménie, near l’Osier. At the beginning of November 1846, he was sent to the new foundation of Notre-Dame de Bon Secours. He only remained two months there. Father Toussaint Dassy, the superior, found him “so keen and straightforward” but especially, as he wrote in November 29: “For the moment, he is incapable of delivering a sermon in French: 1) Because he has no written text; 2) because when he speaks extemporaneously, he only stammers and repeats himself; 3) because he is a raw novice when it comes to the kind of content and style suitable for mission preaching. He could only function as a confessor.”

He was called to Le Calvaire in Marseilles where he served the Italian population until 1851. He then asked to be dispensed from his vows, alleging that he wanted to help out one of his needy nephews. In a May 25, 1851 letter, Bishop de Mazenod answered that one should not forego one’s vocation in order to help a nephew who has a father and mother, several uncles, etc. He did, however, permit him to live temporarily outside of Oblate houses.

We treat here of a special aspect of Father Pianelli’s life. During his years at the seminary at Ajaccio, he contended with his father and his family to obtain from them their permission to become an Oblate. He had a moment’s hesitation at the end of his novitiate and let it be known that, if there was need, he could leave after his vows. In an October 16, 1842 letter, the Founder alerted Father Vincens to this problem. “Apostasy is such a horror to me that I cannot recommend enough that you be quite cautious with Brother Pianelli.” (Letters to the Oblates of France, 850-1855, Oblate Writings I, vol. 9, no. 778, p. 235) In 1843, Brother Pianelli’s family, and especially his brother who was a priest, put pressure on him to return to Corsica. On February 18, Bishop de Mazenod asked Father Guigues to keep an eye on this situation: “I do not forget what a Prelate who knows the country well told me: there is nothing that a Corsican, even a priest, will not try to gain his ends.” (Letters to the Oblates of France, 850-1855, Oblate Writings I, vol. 10, no. 789, p. 6) In 1844 the Founder was thinking of sending Brother Pianelli to Canada with Father Guigues. On April 30, he wrote to Father Moreau: “Pianelli very much wishes to be chosen for that mission in order to be freed from the sentimental or better self-serving persecution of his parents, especially from that of his brother, the parish priest who plagues him insistently with false reasoning.” (Letters to the Oblates of France, 1850-1855, Oblate Writings I, vol. 10, no. 838, p. 63 and 64)

Brother Pianelli’s aspirations were not very sincere. When he was told that he would receive his obedience for Canada, he refused to go. Consequently, his 1851 request to be dispensed from his vows was no surprise. For a few years, he worked in Rome. In 1854, he once again asked to be dispensed from his vows, this time alleging he wanted to help his mother and his family. He had hopes of obtaining in Corsica a rather well-paying position among the parish clergy. The Founder recommended him to the vicar general of Ajaccio, but gave the advice that Pianelli should be given the title of simple or removable parish priest in order to facilitate his re-entry into the Congregation upon the death of his mother. When he learned of the advice given by the Founder, Pianelli fell into a rage and wrote two letters “in which insolence and stupidity were competing for first place with ingratitude.” He urgently demanded dispensation from his vows. At the General Council session at the beginning of June 1855, Father Pianelli was dispensed from his vows and expelled from the Congregation. Father Casimir Aubert, provincial of the Midi province and secretary general, sent him this dispensation. At the same time, he told him in rather bald terms what he thought of him. “If we have thought of maintaining for you some links with the family, if while we were granting you what you were clamouring for in virtue of a natural obligation to your mother, we preferred that you should still be in a position which would make easier your reintegration into the body of the Congregation from which you were to be separating yourself physically, this was deliberately designed with a view to your own advantage and for the good of your soul. Do not flatter yourself that we set a lot of store by keeping you among us. What, have you, in fact, accomplished since becoming a member of our spiritual family? What services have you rendered, what works have you accomplished? When I think back, I find that in the past years I can point to something that is peculiar to you, that is the trouble you have given to your superiors and the source of annoyance you have been to your confreres because of your being hard to get along with, your quick temper and your standoffish attitude. And just when you should have been brimming with gratitude for the over generous charity with which you were treated, you take on the role of accuser and victim! That is how you repay the venerated Prelate who is your father and whose white hair, eminent virtues and sacred character should have wrung from you some respect even when your heart dictated nothing in that regard. That is how you pay your debt to the Congregation for having completed your education for you and for all her care and solicitude of a mother!…”

Yvon Beaudoin, o.m.i.