PREFACE OF THE RULE

Origins
Sources
The Overall Significance of the Preface
Organization and titles of the Preface
A Commentary on each Paragraph
The Superiors General
Conclusion

Some dozen Oblates have commented on our Constitutions and Rules [1]. Among them some referred only briefly to the Preface, offering comments which were historical or spiritual in nature. It is not my intent to fill this gap; my intention is simply to take a reading on the state of the question: what has been written on the historical question, the sources, the import of the Preface of our Constitutions and Rules?

Origins

In its present form, the Preface was drawn up in 1825, not long before the Rule was presented in Rome for approval [2]. In the original manu of the 1818 Rule, it was found in quite another form. Indeed, it is the outcome of the fusion of the Nota bene which came immediately after chapter one of the first part with the foreword of the 1818 text [3].

With a few modifications, this foreword gave us the content of paragraphs 8, 9, and 10 of the present Preface, whereas we find a good portion of the Nota bene in the seven first paragraphs.

1818 Rule Preface of 1826

Foreword Paragraphs 8-10

Nota bene Paragraphs 1-7

The foreword states that certain rules of life were required to ensure the unity of spirit and action among priests whom the Lord inspired to “to come together in community to work more effectively for the salvation of souls and for their own sanctification”.

The Nota bene followed the chapter which laid out the ends of the Institute. It explained the third end of the Institute by giving an analysis of the critical situation of the Church and of its causes namely, the “main”, “root” cause of the others being “the laziness, indifference and corruption of the priests”. Consequently, in order to respond to the most urgent needs there was a requirement to find genuinely apostolic men who, among other things, would work to reform the clergy.

In the process of transforming the Nota bene into the Preface [4], the Founder dropped the first paragraph, even though it was very important. He removed “certain expressions, too stern or rhetorical in character” [5] and everything that was too negative and directed against bad priests in order to give the Preface a broader, more positive perspective.

During his stay in Rome, some sentences of the text were also changed by the Founder and Bishop Marchetti as a result of the observations made by Cardinal Pedicini [6]. Thus, the first paragraph sentence, “the Church […] bears him almost nothing other than monsters” was changed into, “This beloved Spouse, weeping over the shameful defection of the children she brought forth”, since the Church does not bring forth monsters. In the same paragraph, the Latin expression absent from the French text: criminum suorum mensuram implevere was transformed into irritavere justitiam divinam sceleribus suis since one cannot put any limits on God’s justice. The beginning of paragraph two was badly translated by the phrase: Divinis rebus ita flebiliter compositis; they made a literal translation of it from the French: in hoc miserrimo rerum statu.

In all successive editions of the Rules, this text subsequently remained identical with a few minor corrections. Originally written in French, the Preface was published in Latin in all editions from 1827 to 1966. From 1966 on, it was published in the various languages of the different editions of the Constitutions and Rules.

Contrary to contemporary Roman jurisprudence, in 1826 the Preface was accepted as forming an integral part of the Rule; it is still such today [7].

Sources

Commentators on the Rules agree that the Preface was drawn up by Father de Mazenod and is the fruit of his thought and of his life. They do, however, acknowledge a variety of influences.

In 1955, Father George Cosentino wrote: “Although it can be presented as an original work of our Founder, the Preface of our Rules [contains] a number of Sulpician traces. For example, we find some ideas which are also found in the writings of Tronson and Olier; the ideas in question deal with the priesthood and the ecclesiastical spirit instilled into the seminarians at Saint-Sulpice. As for the rest, in confirmation of this, in the conference for ordination day, delivered by the Founder on December 23, 1809 at the seminary, we find a number of ideas of the Preface. These were ideas taught to him while he was at the seminary” [8].

In 1956, Father Leo Deschâtelets compared the text of several of Eugene’s lectures and letters from the period 1808 to 1818 with the Preface. He wrote: “One would think that it would be easy to find in the Preface traces of previous writings. What is certain is that they reveal to us the most intimate thoughts of the Founder, the thoughts that were most fully integrated as part of his life.” [9]

Father Deschâtelets’ observation confirms what Father Cosentino said. As a seminarian, Eugene read and became permeated with the writings of Tronson, Olier, etc., on the priesthood. From 1808 on, his writings reflect this thinking in as much as he assimilated them. He makes them his own and they surface in the paragraphs of the Preface when he deals with bad priests and the need to unite the strengths of good priests who are striving for perfection and wish to sacrifice their life for the salvation of the world (paragraphs 2, 3, 4, 6 and 8).

In 1967, Father John Drouart made a brief study of the Rules, especially of the expression “apostolic men” as found in paragraph 4 of the Preface. In this expression, he perceived the influence of Saint Paul’s First Epistle to the Corinthians which, it seems, Father de Mazenod knew well. Later on, we will examine Father Drouart’s commentary on that subject, which is one of the best we have [10].

Finally, in his commentary on the Constitutions and Rules, Father Jetté stated this: “There can be no doubt that it [the Preface ] is original to Eugene de Mazenod. He it is who wrote it, while striving to live it; and he wrote it in the light of his own experience. A number of Christian persons at that time were pained at the evils that afflicted the Church and were searching for possible ways of helping her.” [11]

At this point, Father Jetté copied several pages of Félicité de Lamennais’ work entitled, Réflexions sur l’état de l’Eglise en France pendant le dix-huitième siècle et sa situation actuelle. Printed in 1809, the book was confiscated by order of Napoleon and was only published in 1814. However, Félicité de Lamennais had sent it to M. Emery already in 1809. No doubt, Eugene knew about it from that time on. During the summer vacations of 1809, M. Emery met with J.-M. de Lamennais and others, one of whom was Eugene. The object of the meeting was to enable a sharing of views on the situation of the Church and on this book [12].

Father de Mazenod clearly seems to have drawn inspiration from this book, especially for the first paragraphs of the Preface on the state of society and the situation of the Church and the clergy. (See the appendix with the comparative chart.)

Félicité de Lamennais’ thinking was broader in scope and more developed with regard to certain issues. It made more distinctions with regard to the state of the clergy. But in the Preface, we find the same tone, several of the same ideas and sometimes the same expressions: the shameful falling away from the faith of Christians, the reprehensible conduct of the clergy the need for truly apostolic men, the power of faith, Gospel simplicity, the importance of the cross, etc.

Félicité de Lamennais stressed the religious ignorance of the country people and the importance of parish missions. The Founder gave this form of apostolate a privileged place in his priorities and those were the people he chose to evangelize, but he speaks of this especially in the articles on the main end of the Institute and on the missions. Here in the Preface, he does not mention the countryside and he mentions the missions only once, that is in paragraph 10, even if this reality is the foundation upon which he develops everything else. The content of the Preface points to its origin in that it was originally a reflection which followed the articles on the reform of the clergy – a secondary end of the Congregation.

THE Overall significance of the Preface

Father Jetté finishes off the section where he speaks of the influence of Lamennais by saying the following: “The Preface of our Constitutions in its own way and according to our Founder’s experience takes up these same elements which the Founder had lived and pondered. He had been in contact with the Church’s misery, he had seen the Church abandoned and betrayed by her own people, had known the weaknesses and scandals among the clergy, had witnessed the ignorance of the faith and the degradation of Christians in the countryside. All these things he had experienced and he deeply felt the necessity of forming a good clergy […] In the depths of his heart he had heard the Church’s call and he wanted to answer it by giving her his life. This is what the Preface to our Constitutions tells us; and at the same time, it rejoices that ‘the sight of these evils has so touched the hearts of certain priests, zealous for the glory of God, men with an ardent love for the Church that they are willing to give their lives, if need be, for the salvation of souls’. This Preface is a text that is meant to be read again and again, one we ought to make thoroughly our own, for it gives us the true meaning of our Constitutions.” [13]

All the commentators of the Rules have stressed the importance of the Preface for the Oblates and its overall significance. In 1883, Father Toussaint Rambert had this comment to make about the Rules as a whole: “The Rules of the Oblates of Mary Immaculate are Father de Mazenod’s main work. Better than all his other works, they enable us to get to know him. There we find his spirit, his will, his heart, his deep interior life, his whole soul. It was there, as is the case for every founder, that he poured forth all the treasures of his experience, his wisdom, his virtue as well as all the tenderness and sensitivities of his fatherly love […]” [14]

In 1903, in his commentary on the Rules, Father Alfred Yenveux wrote: “The Preface is an answer to this question: What were the interventions of Providence and the motivating factors for the founding of the Congregation? Among all the writings of the Founder, none are more worthy of admiration than these pages where Bishop de Mazenod laid out the lofty goal he had in mind when he founded the Congregation, the very fine project he had conceived and the high standard of perfection he set for his spiritual sons. One cannot achieve perfect understanding of such teachings unless one studies them on one’s knees before the holy Tabernacle […].” [15]

Fathers Jean-Marie Rodrigue Villeneuve and Joseph Reslé have this to add in 1929 and 1958 respectively: “In this Preface one can find the spirit of our venerated Founder and in some way we can also find the basic characteristics of his spirituality as they are subsequently laid out in the various articles […].” [16]

“Quamvis nullam contineat praeionem disciplinarem, est tamen pro nobis maximi momenti: revelat spiritum et cor Patris Fundatoris, formam sive ideale viri vere apostolici seu Oblati, prout illud ipse concepit. [Although it contains no disciplinary directives, for us, it is of the greatest importance: it unveils for us the spirit and heart of our Founding Father, the model or the ideal of the genuinely apostolic man or the Oblate as he perceived him.]” [17]

Organization and titles of the Preface

In only three of the various works that deal with the Preface is an analysis of the organizational structure set forth: Father Reslé proposes a logical scheme; Father Jetté [18] outlines a practical scheme; Father Gérard Blanchard [19] draws up a very philosophical scheme. The three schemes are drawn up below in a comparative chart.

1. JOSEPH RESLE

The apostolic life of the Founder and his Oblatesisset forth in thePreface.

a) In its origins (proximate cause, motivating factor)

§1. State of the Church

§2. Aggravating factor (clergy)

§3. Understanding of the situation, generous willingness on the part of a few priests.

b) In its goal (the work to be achieved)

§4. A work that can be accomplished, optimism

c) In its divine model

§ 5. Jesus Christ

d) In its main means

§6. Personal sanctification

§7. Priestly and apostolic action

§8. In community

§9. and 10. Living under a rule with a common discipline.

2. FERNAND JETTE

a. Vision of the Church’s condition

b. Appeal from the Church

c. What did our Lord Jesus Christ do?

d. What will we do?

e. The fruits of salvation.

f. Need for certain rules

3. GERARD BLANCHARD

In an article published in Etudes oblates in 1947, Father Blanchard made a study of the structure of the Preface of the Rules from a philosophic point of view. He divided it into three parts.

a) An sit? (§1-3)

b) Quid sit?

– definition of the Oblate: an apostolic man (§4)

– explanation of the definition:

through the exemplary cause: Jesus Christ (§5)

through the intrinsic causes

genus: virtuous men, etc., (§6)

specific difference: zealous men, etc., (§7)

c) Quale sit?

Qualities which give the definition concreteness. (§8-10)

Father Blanchard’s article is a philosophic and spiritual reflection. It is very substantial and, along with the contributions made by Fathers Jean Drouart and Fernand Jetté, it is one of the best.

A Commentary ON EACH PARAGRAPH

Even though the authors of commentaries on the Rules all emphasize how important the Preface is to help us understand the thinking of the Founder and the spirit which permeates a great many of the articles of the 1818 and 1825-1826 Rule, they did not produce a commentary on each paragraph.

It would seem that Father Jetté was the first to speak explicitly of the meaning of the Preface and to offer us some considerations on its four main ideas: to love the Church, to form the apostolic man, to place oneself in the school of Christ, to give oneself a rule of life and of the apostolate.

Prior to him, Father Drouart wrote a number of pages on the topic of the “apostolic man” of paragraph four, which were profound in their insight. This is a notion which he explains by using the text of the first paragraph of the Nota bene of 1818: “They are called to be the Saviour’s co-workers, the co-redeemers of mankind”. Oddly enough, this expression was dropped in the course of the modifications made in 1825 and has not resurfaced anywhere else in the Rules.

It can be said that there is only one commentary on the entire body of the Preface and of each of its parts. We find it under the form of twenty meditations in a long article authored by Father Paul-Emil Charland who comments on the paragraphs using the references to the New Testament and the articles of the 1827 Rule as found in the 1928 Rule. [20]

We now offer a brief commentary on each of the paragraphs.

1. PARAGRAPH 1

The Church’s condition

Father Jetté wrote: “The Church, the mystery of the Church, is at the heart of the Preface. Eugene de Mazenod established the Congregation for the Church” [21]. Even if Félicité de Lamennais did exercise some influence on Father de Mazenod, we can rest assured that on this specific point of interest, his concern and his love existed long before he read Lamennais’ book. It harks back to Venice and to the meetings held by French and Italian churchmen at the Zinelli residence. The subject of discussion was precisely the Church [22].

On the other hand, Eugene’s father and his uncles had a profound influence on him and it was their view that the condition of French society and the Church in France was a disaster and without hope [23].

We can see that, from 1805 on, Eugene shudders when he sees the religious ignorance and barbarism which reigns “even more wicked than that which prevailed in the sixth century” (see the comparative chart).

The condition of the Church was one of the main motivating factors which prompted his decision to enter the seminary and to become a priest. In the period from 1808 to 1812, he often speaks to his mother about it, telling her that priests are few in number because the Church is poor, that few vocations are to be found among the nobility [24], that apostasy reigns and that everyone has abandoned the Church [25], there is danger of schism, persecution is imminent [26], etc.

The first paragraph adopts words and expressions often used by Eugene. What he wrote here is what he felt and had lived for a long time: he suffered with the Church in her suffering after the Revolution.

As can be seen in the comparative chart, the final text of the first paragraph is longer than that of 1818, but less negative and provocative.

2. PARAGRAPH 2

The Church’s condition is aggravated by the actions of bad priests – Appeal from the Church

When we compare this paragraph with the preceding one, we find here two new ideas: the appeal made by the Church and the sad state of the clergy. Even if we see here the possibility that Father de Mazenod was influenced by Félicité de Lamennais, the predominant influence is that of Saint-Sulpice. But here, just as he did in the first paragraph, he summarizes ideas which he had previously made his own and realities which he had profoundly experienced.

Already on December 23, 1809 he was speaking of the appeal of the Church [27]. In the period from1812 to 1818 he had a lot to say about the scarcity of clergy and about bad priests. Few priests judged as harshly the condition of the clergy as Father de Mazenod did in his three articles on the reformation of the clergy in the 1818 Rule and in the Nota bene which follows. What sad experience had he undergone to produce such a radical reaction? It is possible that in Sicily and Aix he had met priests lacking in zeal, but nothing in his writings would allow us to say that he had encountered priests who were depraved and sources of scandal. He did, however, clearly know that during the Revolution many priests had married and had taken the oath of the Civil Constitution of the Clergy. In Paris, the Sulpicians strongly stressed the need for the formation of holy priests and no doubt must have made reference to the weaknesses of a certain section of the clergy of the previous century as well as mentioning some of the harsh judgments Saint Vincent de Paul had made of the clergy of his day [28]. As a result, Eugene’s reaction must have been a vigorous one leading M. Duclaux to tell him one day that he had the temperament of a reformer. On November 22, 1812, he wrote to Eugene advising him to avoid playing the role of reformer when he arrived in Aix [29].

What is certain is the fact that in the fall of 1815, while he was making preparations to found the Congregation, he already had in mind the preaching of parish missions as well as the reform of the clergy. He discussed it with M. Duclaux. We still possess M. Duclaux’s response, dated October 2, 1815: “As far as I am concerned, I can only thank my good Master for all the pious sentiments he is inspiring in you. Continue working with all your strength for the restoration of religion. Preach, teach, enlighten your fellow Frenchmen as to the cause of the evils that afflict them. Let your voice be heard everywhere in Provence. God is only waiting for our conversion to shower his graces upon us. But especially, foster the spirit of the Church among the priests. Your efforts will produce very little good as long as you do not have good priests at the head of the parishes. Encourage all the clergy to become saints. Let them read the lives of Saint Charles and Saint Vincent de Paul; that will show them whether or not a pastor of souls can live a lukewarm life lacking in zeal. I assure you that I constantly think of you and I continually thank God for the courage he is bestowing upon you. I have hopes that you will accomplish a great deal because you have a sincere love of God and the Church […].” [30]

But the ever-sensitive Eugene, especially between 1816 and 1818 when he was working too hard and suffering from a variety of indispositions [31], must have felt deeply the criticism and the pitfalls prepared by the parish priests of Aix, in particular with regard to his apostolate among the youth [32]. His trenchant judgments directed against bad priests are no doubt largely a generalization and an exaggeration of what he felt with regard to the conduct of the parish priests of Aix. The proof of this is found in some letters addressed to Father Henry Tempier in 1817. For example, on the 12th of August, he wrote: “Dissolute or bad priests are the great plague of the Church. Let us wholly exert ourselves to mitigate this cancerous growth by keeping ourselves aloof both in conversation and conduct […].” On November 24, he wrote: “Is it possible that our patience has failed to soften the anger of these worthy parish priests? The only thing that afflicts me in all this is that these people, with dispositions so contrary to charity, do not refrain from ascending to the altar […]. I pity them with all my heart […].” [33] In these letters, we recognize some expressions that will resurface in the articles of the Rules and in the paragraphs of the Preface dealing with reform of the clergy.

3. PARAGRAPH 3

Generous willingness of some priests

In one sentence, paragraph 3 sets forth for us that which is most characteristic of the Founder: his state of mind, his heart, he who lived “only following his heart” [34] and from which the Congregation “in some manner totally emerged” [35]. In three lines, we find three words which express this aspect of his personality: “has touched the heart”, “to whom the glory of God is precious”, “who love the Church”. But already in 1809 and 1816, the condition of the Church in her abandonment had “touched” and “moved” his compassion. Félicité de Lamennais himself was “deeply touched by the evils afflicting this tender mother”. This is when romanticism held sway and it was always given to excess in expressing its sentiments.

The trilogy: the glory of God, love of the Church and the salvation of souls found, with a few variations, three times in the Preface has been present in the writings of Bishop de Mazenod from 1808 onwards. It remains present in his writings to the day he died. This trilogy is also found in the writings of the Sulpicians [36].

4. PARAGRAPH 4

The work that can be accomplished

In paragraph four, Father Reslé stresses optimism in a special way: “They have become convinced…”, “we could nourish the hope of soon leading back to their duties these people who have strayed”. [37]

What is the reason behind this optimism? It is found because of the power of the attraction and of the good example of virtuous and apostolic men as opposed to the vices of the bad priests; and because of the power of the Word of God (see I Thessalonians 4:16).

The details concerning the virtues and zeal of apostolic men appear in paragraph 6. Nonetheless, the commentators dwell here on a few more significant expressions. Father Leonard Leyendecker [38] comments especially on the fact that detachment (in Latin: non turpis lucri cupidi) is a virtue often mentioned by Saint Paul [39]. Father Reslé [40] comments on the words “solidly grounded in virtue” by using a quotation from Blessed Antony Chevrier (1826-1879), founder of the Prado in Lyon: “Install a holy priest in a wooden church with the wind whistling through every crack and he will draw to himself and convert more people than a priest in a church made of gold. […] And yet, today we work much harder to build beautiful churches and rectories than we do to create saints. The reason is that it is easier to build a beautiful church than it is to create one saint. […] Let us not concentrate on the accidental while ignoring the essential, that is, favoring stones over virtue, beautiful vestments over holiness […]”. [41]

But the expression that Father Drouart considers basic here is that of “apostolic men”, an expression that is not found in the corresponding paragraph of the 1818 Rule. Jean-Jacques Olier, Félicité de Lamennais and the Founder himself previous to 1825 used this expression. (See the comparative chart).

Father Drouart explains this expression using the very fine text at the beginning of the 1818 Nota bene, omitted from the 1825-1826 text, and which is rescued in this manner. I quote a few excerpts of his text: “One sentence contained in the first edition of the 1818 Rule seems to me to synthesize the entire spiritual thinking of the Founder at the moment of founding the Congregation: ‘What more sublime purpose than that of their Institute? Their founder is Jesus Christ, the very Son of God; their first fathers are the Apostles. They are called to be the Saviour’s co-workers, the co-redeemers of mankind; and even though, because of their present small number and the more urgent needs of the people around them, they have to limit the scope of their zeal, for the time being to the poor of our countryside and others, their ambition should, in its holy aspirations, embrace the vast expanse of the whole earth’.”

“There we find the definition of the apostolic man in the context of the mystery of salvation: his personal relationship with Christ is like that of the Apostles and above and beyond the area where he carries out his mission, his relationship to the world and to the Church.”

“The Founder saw the Apostles as ‘our first Fathers’ (CC and RR of 1928, art. 287), our ‘models’ (art. 288). He defines them in the Preface as men chosen by Christ, formed by him, filled by him with his Spirit and sent by him to proclaim salvation to the whole world.”

“At the centre of everything, the Founder sees the mystery of salvation which is continued in the Church […] It can be said that his apostolic spirituality springs from the first chapters of the First Epistle to the Corinthians where St. Paul – as he also does in the Second Epistle to the Corinthians – puts the apostolic vocation in the context of the continuation of the mystery of the cross […].”

“Co-operation with the Savior, that is where we find the source of all the demands of the apostolic vocation. To preach like the Apostle Christum, et hunc crucifixum, non in sublimitate sermonis, sed in ostensione spiritus (I Corinthians 2:1,2,4) cannot be limited to simply talking about it, but demands to be profoundly penetrated by it and to live it (art. 98). The Oblate’s ministry is truly fruitful only in the measure that he bears in his body the sufferings of the death of Jesus (II Corinthians 4:10). That is why he glories in his weakness, in flagrant insults, persecutions, anxiety borne for Christ’s sake (II Corinthians 12:10). The entire content of article 263 is there; that is to say that this cooperation does not remain only on the level of activity, but engages the individual in the depths of his entire being […].” [42]

For his part, Father Jetté wrote: “In the Founder’s mind, the apostolic man or missionary is a priest animated with the spirit of Jesus Christ more specifically with the spirit of the Apostles, who walks in their footsteps. After he has heard the call of Jesus he leaves everything behind in order to follow him to be his companion to share and live his life, and to be sent out by him into the world – he is not meant to be a sedentary person – to proclaim the Good News of salvation. In the apostolic man we always find two elements that are inseparable from each other: spiritual fervor and missionary zeal. The second one alone is not enough, the first is also necessary. In the Preface in the case of the Oblates as individual persons and as a Society, both are present […].” [43]

5. PARAGRAPH 5

Jesus Christ

Father Jean-Marie Rodrigue Villeneuve wrote in 1929: “We can see that, in keeping with doctrine, Christ is above all the object [of the Founder’s thought]; Christ, our Savior and the Church which is the noble heritage acquired at the price of his blood” [44].

With regard to Christ, Father Jetté offered the following reflection: “A society of apostolic men cannot live without rules […]. For us, the first rule is Jesus Christ […].” [45]

But here again it is especially Father Drouart who plumbs the depths of paragraphs 5 and 6, commenting on them in the light of various articles of the Rules. He points out: “At this point, we reach the heart of the Founder’s apostolic spirituality. The living person of Christ the Savior himself whose genuine cooperators we will only be in the measure that we imitate him in all things (CC and RR of 1928, art. 287), as much as human weakness will allow, walking in his footsteps. The end of the Congregation is to preach the Gospel to the poor by imitating assiduously the virtues and examples of Christ the Savior (art. 1) […]. From this we can conclude that in this context it was not for the Founder a case of merely imitating Jesus in his visible activity; it was not a matter of ‘mimicking’, but rather a profound interior transformation of the self. Priestly formation consists in ‘forming Christ’ in us (art. 62); in short, the sequela Christi stressed by the decree Perfectae Caritatis.”

“And for the Founder – to me this seems of capital importance – this interior transformation does not consist in a contemplation divorced from action, but everything takes place at the same time both in contemplation and in action. Certainly, the goal of contemplation of the Savior is to lead us ‘to reproduce his virtues in us in living form’ (art. 254). But it is not a question of a contemplation divorced from action and even less opposed to action. This is manifest in the entire body of the Rule, but was stated explicitly in article 290 which made a synthesis of the parts of one and the same life, parts which are not in opposition to each other. ‘But within their houses […] as well as when preaching missions, […] their main concern will be to become other Jesus Christs.’ [46] In other words, apostolic ministry, if it is an authentic ‘collaboration with the Savior’ unites us to him and identifies us to him […].” [47]

6. PARAGRAPH 6

What must we do? Become saints

At this point, the Founder describes the apostolic man. We should point out in passing that religious life is not even mentioned once explicitly in the Preface.

The paragraph begins by a listing of personal dispositions and virtues according to three degrees: 1. working seriously at becoming saints; 2. total self-renunciation; 3. ongoing renewal of self.

M. Olier speaks about almost the same conditions: self abasement or detachment and renewal (see the comparative chart).

To this, the Founder adds a long list of virtues, going from the least important to the most important: humility and gentleness much as we find in M. Tronson’s writings (see comparative chart), virtues of the state of religion and finally love of God and neighbor.

The paragraph continues and concludes with zeal, which entails a total gift of self, and with confidence in God. Father Yenveux wrote: “It is only after having dressed his missionaries from head to foot in this solid armor of virtue that Bishop de Mazenod allows himself to say to them: then, full of confidence […].” [48] Therefore, confidence in the power of God, but after having cooperated nobly, fought to the death, sacrificed goods, talents, ease and ones very person for the love of Jesus Christ, the service of the Church and the salvation of ones neighbor.

In his writings, M. Tronson has a text similar to this one (see the comparative chart). The Founder prizes highly this total gift of self. Through its adverbs and the adjectives that follow, paragraph 6 expresses in a manner unsurpassed this requirement of an absolute gift of self: “to work seriously […] to walk courageously […] to totally renounce […] to have in view only the glory of God […] to renew oneself constantly […] by working without respite […] ready to sacrifice everything […] to fight to the death”. Already in paragraph 3, we read: “who would sacrifice themselves, if need be for the salvation of souls”.

Father Villeneuve concludes this part with the words: “Here is our mystique: to contemplate Christ; here is our asceticism: to reproduce his virtues; and in this way to fulfill our priestly and apostolic role: the salvation of souls. [49]

7. PARAGRAPH 7

Priestly and apostolic action

Father Yenveux wrote: “This paragraph describes in gripping terms the immense field open before the zeal of the missionaries” [50]. Father Blanchard, philosopher though he might be, here turned poet as well. He expressed himself as follows: “What an immense field lies open before them! What a grand and holy undertaking! These words echo the sentiment exclaimed by the mountain climber as his eyes search the depths of the panorama spread before him as he looks down from the peak he has just conquered. Is it not generally from the peak of perfection that he has just attained that the Oblate turns his gaze upon the plain he left and which he looks upon as the field for his future apostolate? As he gazes from the elevation he has attained, the task which previously frightened him now takes on its true proportions, whose dimensions while they are for all that immense, are no longer exaggerated. The first image which leaps to his gaze is that of the most shameful ignorance […].” [51]

The Oblate must combat ignorance in the matter of religion by teaching who Christ is; he must combat the corruption of morals by honoring and promoting the practice of all kinds of virtues. Finally, he must “leave no stone unturned” to replace the empire of the devil with the empire of Christ. This work must be carried out in stages: first make of people reasoning human beings, then Christians and finally, saints.

In this sense, this paragraph partially takes up once again what was said about the condition of the Church and the importance of proclaiming the Word of God. These ideas are found in the writings of Jean-Jacques Olier, Félicité de Lamennais and Eugene de Mazenod previous to 1818. (See the comparative chart).

8. PARAGRAPH 8

As a society (in community)

The Oblates carry out this priestly apostolic action viribus unitis, that is, as a community. Much could be said about this. In the report of his canonical visit to Zaire, Father Drouart devoted a few pages to this [52]. The acts of the congress of the Association of Oblate Studies and Research held in Ottawa in August of 1989 dealing with Mission in Apostolic Community were published in Vie Oblate Life in 1990. Father Domenico Arena, a missionary in Senegal, wrote an important thesis in missiology entitled Unity and Mission. For all intents and purposes, it is a wide ranging commentary on viribus unitis. We also find several articles on Oblate community in Vie Oblate Life, especially those by Fathers Marcello Zago and Fabio Ciardi [53].

9. PARAGRAPHS 9 AND 10

The Rules

In conclusion, paragraphs 9 and 10 show that the apostolic action of the Oblates is carried out under a common rule and a common discipline. Hundreds of times in his correspondence the Founder exhorted his Oblates to live a regular life; it reached such a point that, especially from Father Joseph Fabre on, there existed within the Congregation a kind of divorce between “regular” religious life and the apostolic life. Father Reslé and especially Father Drouart devoted some pages of their commentaries to explaining how this dichotomy did not exist in the thinking of the Founder and in the text of the Rule [54].

The Superiors General

All of the Superiors General made reference to the Preface of the Rules in their circular letters [55]. Generally, it was the case of using a brief quotation from the Preface as a springboard to remind their confreres of the meaning and binding force of some articles of the Rule. Some examples of this are: with reference to the Church, personal sanctification and the virtues, religious life, Jesus Christ, zeal, urgent needs, community, etc.

It was however Father Leo Deschâtelets, Superior General from 1947 to 1972, who most often spoke of the Rule, and the Preface in particular [56]. He characterized it as “a synthesis of the Rule with brilliant features like the facets of a diamond” [57]; or yet again: “the act of giving birth to our Institute: it situates it in the Church. In words of fire, it paints the picture of the Oblate, above all an apostolic man, destined according to his modest means to relieve the distress of the Church, the well-beloved spouse of Christ, the Savior of the world. [58]” In the first few pages of his August 15, 1951 circular letter, Our Vocation and our Life in Intimate Union with Mary Immaculate [59], he comments on the majority of the paragraphs of the Preface, in particular those on the Oblate priest, religious, missionary, on fire with the love of Jesus, etc.

In the commentary we have given here on each of the paragraphs of the Preface, we have not quoted from this letter of Father Deschâtelets because the entire letter deserves to be studied and read, not just a few quotes from it. He possessed the same fiery temperament as the Founder; he knew the Founder’s writings very well and was able to communicate his thinking and his charism with the same fiery enthusiasm.

Conclusion

I bring these few reflections to a conclusion by quoting from the last lines of Father Jetté’s commentary on the Rule: the Preface is a good introduction to the Constitutions and Rules, “but it is above all an invitation to the absolute, radical character of the gift of oneself to Jesus Christ and to the Church. The Oblate can become a man of prayer, a man for others, a poor man according to the Gospel, a witness of the faith…; but to be such, he must commit himself totally. No one will ever be such without first being a man of Jesus Christ and the Church. Our vocation contains everything. That is the main lesson taught by the Preface.” [60]

Bibliography

APPENDIX SOURCES OF THE PREFACE COMPARATIVE CHART OF THE 1818 AND 1826 TEXTS
In this section, we present excerpts from the writings of M. Olier, M. Tronson and M. Lamennais or the writings of Eugene from the period between 1805 and 1817 which influenced the writing of the Preface. Secondly, we cite excerpts from the Foreword and Nota bene of the 1818 Rules and the Preface of the Rules approved by Rome in 1826.
YVON BEAUDOIN

YENVEUX, Alfred, Les saintes Règles de la Congrégation des Missionnaires Oblats de Marie Immaculée d'après les écrits, les leçons et l'esprit de Mgr. C.J.E. de Mazenod, Paris, 1903, vol. 1, p. 14-18.

VILLENEUVE, Jean-Marie-Rodrigue, Etude analytico-synthétique de nos saintes Règles... avec comparaison des diverses édtions et rapprochemnts des décisions capitulaires, actes de visite et tradition de famille en guise de commentaire, Ottawa, (1929) vol. 1, p. 98-106, typewritten.

BLANCHARD, Gérard, "La structure philosophique de la Préface de nos saintes Règles", in Etudes oblates, 6 (1947), p. 264-283.

LEYENDECKER, Leonard, Commentarium historicum-canonicum-asceticum Regularum et Constitutionum Congr. Miss. Oblatorum ss. et imm. Virginis Mariae..., vol. 1, p. 68-72, typewritten.

COSENTINO, George, Histoire de nos Règles, vol. 1, Rédaction et sources de nos Règles (1816-1818), Oblate Studies Edition, 1955, 168 p.

DESCHÂTELETS, Leo, "La Préface de nos Règles et les premiers écrits de notre vénéré Fondateur", in Etudes oblates, 15 (1956), p. 193-202.

RESLÉ, Joseph, Commentarium privatum Constitutionum et Regularum..., Ottawa, 1958, p. 11-17, typewritten.

CHARLAND, Paul-Emil, "Une retraite oblate selon la méthode des Exercices spirituels de saint Ignace", in Etudes oblates, 18 (1959), p. 5-84.

DROUART, Jean, [Réflexions sur les Constitutions et Règles de 1828 et 1966] in Acte de visite canonique du Zaïre, 1966-1967, 59 p., typewritten.

The Congregation Renewed: A Reading Guide for the Constitutions and Rules, Rome, 1968. (Nothing on the Preface).

JETTÉ, Fernand, O.M.I. The Apostolic Man: A Commentary on the 1982 Edition of the Oblate Constitutions and Rules, Rome, General House, 1992, p. 17-36.

1. Condition of the Church
Olier - Tronson – Lamennais	Writings of Eugene de Mazenod (1805-1817)
Lamennais, Félicité de, Réflexions sur l'état de l'Eglise en France pendant le XVIIIe siècle, et sur sa situation actuelle, 1809, 1814. The world is ill. From the time of the overthrow of paganism, history offers no example of degeneracy so widespread and thorough as to equal that of our times. Never in past history has the human race been so deeply mired in the decadence of the senses; never has it so lost the sense of its own greatness and the innate awareness of its lofty destiny (p. 105). Day by day, piety as well as charity is growing colder. Within the last ten years, the number of the people receiving the sacraments has diminished by half [...] (p. 111). As for me, when I consider such astounding apathy, this profound obliviousness with regard to every moral law, and every Christian duty, I shudder as I ask myself if we are not living in those times foretold by Jesus when he said: "But when the Son of Man comes, will he find any faith on earth?" (p. 144).	May 24, 1805 - to his father. I shudder at the very thought that we will one day be whittled down to our own perverse generation which has imbibed nothing other than the poison of every vice and has no understanding of virtue, which stagnates in such a depth of ignorance that there is every reason to fear that we will fall again into a state of barbarism even more wicked than that which prevailed in the sixth century, since, at least in those unhappy times, people did believe in God, while today there is an open profession of an appalling atheism. June 29, 1808 - to his mother What he [the Lord] wants of me is that I renounce a world where it is almost impossible to find salvation since such is the power of apostasy there; that I devote myself especially to his service and try to reawaken the faith that is becoming extinct amongst the poor; in a word, that I make myself available to carry out any orders he may wish to give me for his glory and the salvation of souls he has redeemed by his precious blood. February 28, 1809 - to his mother [...] at a time when the Church is abandoned by everyone[...]. October 11, 1809 - to his mother The Spouse of Jesus Christ which this divine Master formed by the shedding of all his blood[...].
1. Condition of the Church
Constitutions and Rules of 1818	Constitutions and Rules of 1826
Beginning of the Nota bene What more sublime purpose than that of their Institute? Their founder is Jesus Christ, the very Son of God; their first fathers are the Apostles. They are called to be the Saviour's co-workers, the co-redeemers of mankind; and even though, because of their present small number and the more urgent needs of the people around them, they have to limit the scope of their zeal, for the time being to the poor of our countryside and others, their ambition should, in its holy aspirations, embrace the vast expanse of the whole earth. The Church, that glorious inheritance purchased by the Saviour at the cost of all his blood, has in our days been cruelly ravaged. This beloved Spouse of the Son of God bears him almost nothing other than monsters. The ingratitude of men is at its peak; apostasy will soon be the norm. And except for the sacred deposit of faith which will always remain intact to the end of time, there remains of Christianity only traces of what it was, with the result that it can be truly said that, due to the malice and corruption of the Christians of our day, their condition is worse than that of the pagans before the cross overthrew their idols.	Translation of the Latin text approved by Rome The Church, that glorious inheritance purchased by the Saviour at the cost of his blood, has in our days been cruelly ravaged. This beloved Spouse of the Son of God, weeping over the shameful defection of the children she brought forth, is a prey to terror. Apostate Christians totally oblivious to the blessings of God have provoked divine Justice by their crimes, and if we were not aware that the sacred deposit of faith would remain intact to the end of the ages, we could with difficulty perceive the religion of Christ through the traces that remain of what she was. As a result, it can be truly said that due to the malice and corruption of the Christians of our day, the state of the majority among them is worst than that of paganism before the Cross overthrew their idols. The 1825 text (manu 4) differs from those of 1818 and 1826.
2. Appeal from the Church
Olier - Tronson - Lamennais	Eugene de Mazenod's writings (1805-1817)
Lamennais, Félicité, Réflexions... This has had an impact on the clergy. Would to God that the clergy, at least, had secured their immunity to this contagion! Would to God that with one voice they had protested through their example the lessening of zeal and that the suffering Church had found among its ministers the comfort and help she has the right to expect of them! No doubt she still counts in her ranks a significant number of apostolic men; a life blood of faith still flows through some branches of this sacred stem. That is the very thing which will stand in judgment, condemning so many apathetic and listless priests who are, in the words of the Apostle, neither hot nor cold, [...] who seek in the idleness of the urban centres a genteel, languid life while at the same time there is this or that rural county where we can hardly find one pastor for four parishes [...] (p. 112-113). TRONSON, Louis, Entretiens ecclésiastiques, complete works, Migne, 1857, I, p. 561-563. Nothing is more deadly for the Church than bad priests [...] A holy priest gives us a holy people, but a corrupt priest will not fail to corrupt it. [...] Since all good and all evil flow from the temple [...] from churchmen and priests in particular [...] that is where we must concentrate our efforts in applying a remedy.	December 23, 1809 - Conference The Church in despair cries aloud to her children for help in her distress, and does no one respond? August 1812 - Retreat at Issy The Church has all too much to lament in the numerous priests who bring down harm on her by their lack of awareness of the evils she suffers, priests who are themselves in a state of torpor and dampen down all the flames of divine love which they should be enkindling among the faithful, for whom they are the Lord's agents and instruments of his mercy. Is it my purpose to increase their number? God preserve me [...]. 1813 – First Rule of the Association of Christian Youths of Aix The main goal of this association is to form in the city a corps of very pious young people who, through their example, the advice they offer and their prayers, will be a restraining force on the general movement of apostasy which is daily making such rapid and frightening progress [...]. October 9, 1815 - to Abbé Henry Tempier Dwell deeply on the plight of our country people, their religious situation, the apostasy that daily spreads wider with dreadfully ravaging effects.
2. Appeal from the Church
Constitutions and Rules of 1818	Constitutions and Rules of 1826
Nota bene In this lamentable state, the Church calls for help to her ministers, those to whom she has entrusted the most precious interests of her Divine Spouse and it is the majority of those very ministers who by their reprehensible conduct aggravate even further the ills from which she suffers. The real purpose of our Institute is to remedy all these evils, as much as possible to restore order in all this confusion. To achieve some measure of success in this holy endeavor, we must first of all seek out the causes of the depravity which is presently making men slaves of their passions. We can synthesis them under three headings: 1. The weakening, if not the total loss, of faith. 2. Ignorance among the people. 3. Laziness, indifference and corruption among the priests. This third cause must be considered as the main one and the root of the other two. The truth of the matter is that for a century already, through devilish tactics, an effort has been made to undermine the foundations of religion in the hearts and minds of the people. It is truer still that the French Revolution has made an extraordinary contribution to the advancement of this iniquitous work. Nevertheless, if the clergy had remained firmly that which they should never have ceased being, religion would have sustained the blow and not only would it have withstood this terrible shock, but it would have triumphed over all these attacks and would have emerged from the conflict even more beautiful and glorious.	Faced with such a deplorable situation, the Church earnestly appeals to the ministers whom she herself enrolled in the cause of her divine Spouse, to do all in their power, by word and example, to rekindle the flame of faith that has all but died in the hearts of so many of her children. Alas, few heed this urgent plea. Indeed, many even aggravate things by their own disgraceful conduct and far from even thinking of leading people back to the paths of justice, they themselves have need of being recalled to the practice of their duties. The 1825 text (manu 4) is identical to that of 1826 with the following exception: from conceiving
3. The generous willingness of some priests
Olier - Tronson - Lamennais	Eugene de Mazenod's writings (1805-1817)
LAMENNAIS, Félicité, Réflexions... As a child of the Church, one deeply moved by the evils which afflict this loving mother, I have outlined them with Christian frankness [...] We have arrived at these deplorable times of trial and danger when, in the words of a holy Pope, the faith calls upon its soldiers and summons to her defense all of those animated by zeal (p. 116-117).	23 December 1809 - Conference How could we not be moved with compassion for the condition of abandonment the Church finds herself in [...] No, no, these deeds that rend our Mother have penetrated deep into our souls [...] No, no, dear and tender Mother, not all your children desert you in the day of your affliction; a group, small it is true, but most worthy because of the motives that inspire its activity, draws close around you and wipes away the tears that the ingratitude of men wrings from you in the bitterness of your sorrow. January 25, 1816 - letter to the Vicars General of Aix The undersigned priests, deeply moved by the deplorable situation of the small towns and villages of Provence that have almost completely lost the faith; etc.
3. The generous willingness of some priests
Constitutions and Rules of 1818	Constitutions and Rules of 1826
	The sight of these evils has touched the hearts of certain priests, zealous for the glory of God, men who love the Church, and would give their lives, if need be, for the salvation of souls. The French text of 1825 (manu 4) is identical to that of 1826.
4. The work that can be accomplished - Optimism>
Olier - Tronson - Lamennais	Eugene de Mazenod's writings (1805-1817)
TRONSON, Louis, Entretiens... Since all good and evil flow from the temple, [...] churchmen and priests in particular [...] that is where one must especially work to apply the remedy. OLIER, Jean-Jacques, Maximes sur le sacerdoce, Complete works, Migne, 1856, p. 1166-1172. It is devotely to be wished that the Church should nourish within her ranks a good number of holy priests who for the purpose of clergy renewal would publicly proclaim their total dedication of themselves and renunciation of the goods of this world in order to devote themselves exclusively to the service of God and his people [...]. Within the seminary, three apostolic men imbued with humility, gentleness, patience, zeal and charity [...] would be enough to renew the clergy and subsequently the entire flock.	October 11, 1809 - to his mother And what reason could you possibly have for wanting me to delay any longer from committing myself, and devoting to the Spouse of Jesus Christ, which this divine Master formed by the shedding of all his blood, every moment of a life I received only to use for God's greater glory. [...] October 9, 1815 - to Abbé Henry Tempier We wish to choose men who have the will and the courage to walk in the footsteps of the apostles. [...] It is not so easy to come across men who are dedicated and wish to devote themselves to the glory of God and the salvation of souls with no more reward on earth than much sorrow and all else that the Saviour announced to his true disciples [...] December 13, 1815 - to Abbé Henry Tempier Were it a question of going out to preach more or less well the word of God [...] without taking much trouble to be men of interior life, truly apostolic men, I think it would not be difficult to replace you [...].
4. The work that can be accomplished – Optimism
Constitutions and Rules of 1818	Constitutions and Rules of 1826
Nota bene Once these causes have become known, it becomes easier to apply remedies to them. The achieving of this end will require the forming of apostles, who, after having become convinced of the necessity of their own reform: attende tibi, should work with all their strength to convert others: atttende tibi et doctrinae, insta in illis: hoc enim faciens, et te ipsum salvum facies, et eos qui te audiunt (I Timothy 4:16). And as we have seen that the real source of the evil is the indifference, the avarice and corruption of the priests, once these abuses will have been reformed, the others will cease as well. See to it that you have zealous, altruistic and solidly virtuous priests and soon you will bring back to the fold the people who have wandered away from their duties. In a word, put into practice the same means our Saviour employed when he wanted to convert the world; you will achieve the same results.	They are convinced that if zealous priests could be formed, priests not given to their own interests, solidly grounded in virtue – in a word, apostolic men deeply conscious of the need to reform themselves, who would labor with all the resources at their command to convert others – then there would be ample reason to believe that, in a short while, people who had gone astray might be brought back to their long-unrecognized responsibilities. "Take great care about what you do and what you teach", was Paul's charge to Timothy, "always do this, and thus you will save both yourself and those who listen to you" (I Timothy 4:16).
5. Jesus Christ
Olier - Tronson - Lamennais	Eugene de Mazenod's writings (1805-1817)
TRONSON, Louis, Entretiens... We have no other end in view than that intended by the Son of God [...]. That is what the Son of God teaches us by his conduct. [...] What did he do? [...] From the time of his initial preaching, he began [...] to rail against the priests; he spent a good portion of his life instructing them [...].	March 19, 1809 - Conference I see the model I must imitate, the living example whom I must follow [...] I see him reminding the princes of the priests, the Scribes, and the Pharisees of all the circumstances of his innocent life, the heroic deeds of his tender charity for mankind [...]. August 22, 1817 - to Father Henry Tempier We are put on earth, and particularly in our house, to sanctify ourselves while helping each other by our example, our words and our prayers. Our Lord Jesus Christ has left to us the task of continuing the great work of the redemption of mankind.
6. Personal sanctification
Olier - Tronson – Lamennais	Eugene de Mazenod's writings (1805-1817)
cf. following page	October 11, 1809 - to his mother So do not grudge, my dear and good mama, do not grudge this poor Church [...] the homage that two or three individuals out of the whole of France (a small number I count myself happy to be one of) wish to pay her of their liberty and life.
5. Jesus Christ
Constitutions and Rules of 1818	Constitutions and Rules of 1826
Nota bene What did Our Lord Jesus Christ do? He chose a certain number of apostles and disciples whom He formed in piety and filled with His spirit; and after having trained them in his school and the practice of all virtues, He sent them forth to conquer the world which they soon brought under the rule of his holy laws.	What did Our Lord Jesus Christ do, when He undertook to convert the world? He chose a certain number of apostles and disciples, whom He formed in piety, and filled with his own spirit; and after having trained them in his own school, He sent them forth to conquer the world which they soon brought under the rule of his holy laws.
6. Personal sanctification
1818 Constitutions and Rules	1826 Constitutions and Rules
cf. the following page.	cf. the following page.
6. Personal sanctification
Olier - Tronson – Lamennais	Eugene de Mazenod's writings (1805-1817)
OLIER, Jean-Jacques, Maximes sur le sacerdoce... To prepare his apostles, the Son of God [...] kept them in his company for three years [...]; the main dispositions he demanded of them were the complete renounciation of their own will and that they totally divest themselves of material goods [...]. The practice of ridding oneself of external goods is inseparable from the spirit of renunciation. It would be fitting, therefore, that the seminary directors should renew [...] the renouncement they have declared. TRONSON, Louis, Examens particulier, Complete works, Migne, 1857, II, p. 588-589. Do we possess perfect religion, angelic purity, a burning zeal for the glory of God and the salvation of souls, a great love for the Church [...]? Have we experienced the sharing in the spirit of Jesus, supreme priest? That is, have we been ready to sacrifice ourselves without ceasing and of offering, like he did, our sweat, our blood, our life for the glory of God and the salvation of the world?	December 13, 1815 - to Abbé Henry Tempier We must be truly saints ourselves. [...] Now are there many priests who thus wish to be saints? Only by not knowing them could we believe that they do. I myself know the contrary. Most wish to go to heaven by a road other than that of abnegation, renunciation, self effacement, poverty, fatigue, etc. [...]. December 23, 1809 - Conference [...] we will have the courage to combat your numerous enemies by ourselves, to brave all dangers, face every peril, to form with our bodies an impenetrable barrier to your cruellest persecutors, to die, yes to die if needs be, to preserve you intact. February 19, 1813 - to Charles de Forbin-Janson There will perhaps come a time when I will indeed say to you: "Come, let us die now, we are no longer good for anything else. Let us press on to death!" August 22, 1817 - to Father Tempier We are, or we ought to be, holy priests who consider themselves happy, very happy to devote their fortune, their health, their life in the service and for the glory of our God.
6. Personal santification
Constitutions and Rules of 1818	Constitutions and Rules of 1826
Nota bene What must we, in turn, do to succeed in winning back for Jesus Christ so many souls who have cast off his yoke? We must work seriously to become saints, walk courageously in the footsteps of so many apostles who have left us such fine examples of virtue in the exercise of a ministry to which, like them, we are called; renounce ourselves totally, maintain in view exclusively the glory of God, the building of the Church, the salvation of souls; renew ourselves constantly in the spirit of our vocation; live in a habitual state of self-denial and in an unremitting determination to achieve perfection, working unstintingly to become humble, gentle, obedient, lovers of poverty, repentant, mortified, detached from the world and our families, brimming with zeal, ready to sacrifice our goods, our talents, our rest, our persons and our lives for the love of Jesus Christ, the service of the Church and the sanctification of our neighbor. Then, filled with confidence in God, we must enter the lists and fight unto death for the greater glory of God.	What must those who desire to walk in the footsteps of Jesus Christ, their Divine Master, do in their turn to win back for him so many souls who have thrown off his yoke? They must work seriously to become saints; walk courageously along the same paths as so many evangelical labourers, who have left us such fine examples of virtue in the exercise of a ministry to which they, like them, feel called; renounce themselves totally, maintain in view exclusively the glory of God, the good of the Church and the edification and salvation of souls; renew themselves constantly in the spirit of their vocation; live in a habitual state of self-denial and in an unremitting deermination to achieve perfection by working unstintingly to become humble, meek, obedient lovers of poverty, repentant, mortified, detached from the world and their families, brimming with zeal, ready to sacrifice their goods, talents, rest, their person and their life for the love of Jesus Christ, the service of the Church, and the sanctification of their neighbour. Then, filled with confidence in God, they can enter the lists and fight unto death, for the greater glory of His most holy and tremendous Name.
7. Priestly and apostolic action
LAMENNAIS, Félicité de, Réflexions... If something could reawaken this, alas, so listless faith in hearts, it would no doubt be parish missions. What a great deal of good would they not achieve in our countrysides and even in our cities! What a field ready for the plow! What a harvest to gather in! One has had to see with one's own eyes the fruit of sanctification that a few genuinely apostolic men can produce in order to understand how powerful this means is and what one can expect of it in the present circumstances. [...] And what is needed to work these wonders? Great talent? No, but a great faith rather [...]. OLIER, Jean-Jacques, Maximes... For the lack of well educated, virtuous priests, the people receive almost nothing more than a smattering of the Christian life. You no longer see them instructed of the obligation to resemble Jesus Christ. They no longer know him; the fact that he died for them does not induce them to honor or love him more. [...] From this ignorance and forgetfulness with regard to Jesus Christ [...]. LAMENNAIS, Félicité de, Réflexions...i Barbarism threatens our countrysides. This plague overtakes the countryside threatened by barbarism [...] by unheard of licentiousness, customs to be wondered at invade the thatched cottages: spirits, hearts, everything is deteriorating [...].	Religion alone makes them human by instilling in them moral ideas, by arousing conscience in them, by giving them a guide, a mentor, a model and by establishing in some way in their midst a school of civilization. Take away these restraints, deprive them of this assistance and they become fierce animals or brute beasts [...] (p. 135-136). OLIER, Jean-Jacques, Maximes... Such priests are rare; for the entire Church Our Lord only chose twelve [...]. Few will be found in the Church who would be willing to commit themselves to this kind of an obscure, hidden life [...]. April 4, 1813 - Instruction In our preceding lecture, we explained to you that all the disorders that reigned in Christianity were to be attributed mainly to the state of people living in crass ignorance of the first principles of the faith [...]. January 25, 1816 - to the Vicars General of Aix The undersigned priests: deeply moved by the deplorable situation of the small towns and villages of Provence that have almost completely lost the faith; [...] convinced that missions are the only means by which these people who have gone astray can be brought out of their degradation [...].
7. Priestly and apostolic action
Constitutions and Rules of 1818	Constitutions and Rules of 1826
Nota bene How vast the field that lies before them! How worthy an undertaking! The people are wallowing in crass ignorance of all that pertains to their salvation. The consequence of this ignorance has been a weakening, if not a total obliteration of the faith and the corruption of morals. It is therefore urgent to bring back the multitude of those sheep who have strayed from the fold, to teach these degenerate Christians who Jesus Christ is, to snatch them from the slavery of the demon and to show them the way to heaven, to extend the Savior's empire, to destroy the reign of hell, to prevent millions of mortal sins, to hold virtues in honor and to see to it that they are practiced in all their varied forms, to lead men to act as creatures of reason, then as Christians, and finally to help them become saints. We have to penetrate even more deeply - to the very heart of the sanctuary, to sweep away so much refuse collected at its entryway, its interior to the very steps of the altar where the Sacred Victim is sacrificed, to rekindle the sacred fire of pure love which is nurtured only by a small number of holy ministers who carefully guard the final sparks which will soon become extinguished with their passing, if we do not hasten to step forward to gather round them and there, acting in concert with them, to offer to the living God in reparation for so many crimes, the most thorough and total homage and devotion, the sacrifice of one's entire being to the glory of the Savior and to the service of his Church.	How vast the field that lies before them! How worthy and holy an undertaking! The people are wallowing in crass ignorance of all that pertains to their salvation; the consequence of this ignorance has been a weakening of the faith and a corruption of morals with all the disorders which are inseparable from this. Thus, it is supremely important, it is urgent to bring back the multitude of those sheep who have strayed from the fold, to teach these degenerate Christians who Jesus Christ is, to snatch them from the inheritance of the demon and show them the way to heaven. All possible steps must be taken to extend the Saviour's empire, to destroy that of hell, to prevent thousands of crimes, to hold virtues in honor and to see to it that they are practiced in all their varied forms, to lead men to act as creatures of reason, then as Christians, and finally to help them become saints.
8. In association with others (In community)
Olier - Tronson - Lamennais	Writings of Eugene de Mazenod (1805-1817)
TRONSON, Louis, Entretiens.... The conversations that we are launching [...] to communicate to those people involved [...] in this profession, the excellence and obligations of this godly state.	October 9, 1815 - To Abbé Henry Tempier They will ceaselessly engage in destroying the empire of the demon, while providing the example of a life worthy of a cleric in the community which they will form [...].
9 and 10. Under a common Rule and discipline
Writings of Eugene de Mazenod (1805-1817)
December 1812 - Program It has always been recognized in the Church, and by people wishing to reach perfection that if one would reach and maintain oneself in it, one must submit to a fixed and invariable rule which, in its ceaseless subjugation of the disorders of the senses and the inconstancy that is native to the human will, was like a strict and rigorous pedagogue who in his unbending strictness never permits his disciple to depart on frivolous pretexts from the rules that an enlightened wisdom has dictated to him.	1816 - Summary of the Association for Christian Youth's rule Experience proves that one runs the risk of not persevering for long in the practice of virtue, if one does not make the will captive under a uniform rule for every day of one's life [...].
8. In association with others (In community)
Constitutions and Rules of 1818	Constitutions and Rules of 1826
Preface If the priests to whom the Lord has granted the desire to come together in community to work more effectively for the salvation of souls and for their own sanctification wish to achieve some good in the Church, they should first of all profoundly imbue themselves with the end of the Institute which they have adopted, the lofty nature of the ministry to which they are called and the untold fruits of salvation which their work can produce if they acquit themselves of their duties in a worthy manner.	Such are the untold fruits of salvation that can be produced by the efforts of priests whom God has inspired with the desire to form themselves into a Society in order to work more effectively for the salvation of souls and for their own sanctification, if they if they acquit themselves of their duties in a worthy manner and carry out their splendid vocation like saints.
9 and 10. Under a common Rule and discipline
Constitutions and Rules of 1818	Constitutions and Rules of 1826
Preface To attain this so desirable an objective, they must apply themselves as well with the greatest care to adopt the most appropriate means to lead them to the goal they have set before themselves and to never depart from these prescribed rules to ensure the success of their holy undertaking and to maintain themselves in the holiness of their vocation. The example of the saints and the reason itself offer sufficient proof that to ensure the good order of a society what is called for is to set certain rules of conduct which bind together all the members of the group in a uniform practice and a common spirit. That is what gives groups their strength, maintains their fervor and ensures their continued existence...	But it would not be enough for them to have a lively sense and conviction of the sublime nature of the ministry to which they are called. The example of the saints and reason itself offer sufficient proof that, to assure the success of such a holy undertaking and to ensure the good order of a society, certain rules of conduct are indispensable, to bind together all the members of the group in a uniform practice and a common spirit. That is what gives groups their strength, maintains their fervor and ensures their continued existence. Thus, while devoting themselves to all the good works which priestly zeal and charity can devise and above all to the work of the holy missions, which are the principal end of their coming together, these priests purpose to submit themselves to a Rule and Constitutions...

Notes

[1] See the bibliography.
[2] In the General House archives (Mazenod Collection DM XI) we possess four French manus of the Rule: the first is that of 1818, manus 2 and 3 bear no date and the fourth is the definitive French text of 1825 from which the Latin translation was made. In manus 2 and 3, reappear the Foreword and the Nota bene more or less as they appear in the 1818 manu. Only a few words have been changed. The 1825 text which fuses together what was the Foreword and the Nota bene, maintains the title Foreword. At the end of this study, there is a comparison of the 1818, 1825 and 1826 texts (French translation of the Latin text approved by Rome).
[3] The 1818 manu will always be quoted according the edition prepared by Paul-Emil Duval which appeared in Missions, 78 (1951): Foreword and Nota bene, printed separately, p. 11-12 and 15-19.
[4] In manu II, drawn up and corrected by successive retouching between 1821 and 1825, the Founder wrote: "This Nota bene must be placed at the beginning and it must be fused with the foreword". He did this in his 1825 edition. See COSENTINO, George, Histoire de nos Règles, II. Perfectionnement et approbation... 1819-1827, Ottawa, Oblate Studies Edition, 1955, p. 26 and 36.
[5] Letter to Hippolyte Courtès, January 18, 1825 in Letters to the Oblates of France, 1814-1825, Oblate Writings I, vol. 6, p. 161.
[6] "Osservazioni del cardinale Pedicini" January 10, 1826 in Missions, 79 (1952), printed separately, p. 90-91. See also COSENTINO, George, Histoire de nos Règles, II. Perfectionnement ..., p. 103-104. Cardinal Pallotta would have liked to have changed this expression from paragraph 2: "But alas! Few there are who respond to this invitation..". He based his reasoning on the text from Saint Paul: "Nolite tangere Christos meos". The Founder ignored as well another of Cardinal Pallotta's remarks which, in paragraph 7, would have liked to drop the expression "angustam vitae viam deducere". In the present Preface, this Latin text remained untranslated. What is simply said is: "indicate to them the road to heaven". See Missions, 79 (1952), p. 109.
[7] RESLÉ, Joseph, Commentarium privatum Constitutionum et Regularum..., prima pars, Ottawa, Oblate Studies Edition, 1958, p. 11, typewritten. SCRIS, March 25, 1982.

[8] COSENTINO, George, Histoire de nos Règles..., vol. 1, Rédaction..., p. 193.
[9] DESCHATELETS, Leo, "La Préface de nos Règles et les premiers écrits de notre vénéré Fondateur" in Etudes oblates, 15 (1956), p. 193.
[10] DROUART, Jean, [Réflexions sur les Constitutions et Règles de 1828 et 1966] in Acte de visite canonique du Zaïre, 1966-1967, p. 21, typewritten.
[11] JETTÉ, Fernand, O.M.I. The Apostolic Man: A commentary on the 1982 edition of the Oblate Constitutions and Rules, Rome, General House, 1992, p. 18.
[12] See LEFLON, I, p. 364.

[13] JETTÉ, Fernand, op. cit., 23 and 24.
[14] RAMBERT I, p. 458; idem in REY I, p. 397.
[15] YENVEUX, Alfred, Les saintes Règles de la Congrégation des Missionnaires Oblats de Marie Immaculée d'après les écrits, les leçons et l'esprit de Mgr. C.-J.-E. de Mazenod, Paris, 1903, vol. 1, p. 14.
[16] VILLENEUVE, Jean-Marie-Rodrigue, Etude analytico-synthétique de nos saintes Règles... avec comparaison des diverses édtions et rapprochemnts des décisions capitulaires, actes de visite et tradition de famille en guise de commentaire, Ottawa, (1929) vol. 1, p. 105, typewritten.
[17] RESLÉ, Joseph, op. cit., p. 11.

[18] Ibidem, p. 11-13; JETTÉ, Fernand, op. cit., p. 24-28.
[19] "La structure philosophique de la Préface de nost saintes Règles", in Etudes oblates 6 (1947), p. 264-283.

[20] CHARLAND, Paul-Emil, "Une retraite oblate selon la méthode des Exercices spirituels de saint Ignace", in Etudes oblates, 18 (1959), p. 5-84.
[21] JETTÉ, Fernand, op. cit., p. 29.
[22] "Souvenirs de famille", in Missions, 1866, p. 139-140; PIELORZ, Józef, The Spiritual Life of Bishop de Mazenod, 1782-1812, Ottawa, Oblate Studies Edition, 1956, p. 59.
[23] This surfaces particularly in the correspondence exchanged between Fortuné de Mazenod and the Founder's father during the period 1818 to 1820. Oblate General Archives. Boisgelin Section, V, 1-7.
[24] See RAMBERT I, p. 47 and 161; also Eugene's letter to his mother, Mrs. de Mazenod, October 11, 1809 in Oblate Writings I, vol. 14, no. 61, p. 139 and a December 7, 1814 letter to his father in Oblate Writings I, vol. 15, no. 129, p. 76.
[25] Eugene's letters to his mother, June 29, 1808 in Oblate Writings I, vol. 14, no. 27, p. 56 and February 28, 1809 in Oblate Writings I, vol. 14, no. 46, p. 102 & 103 and to his father, December 7, 1814 in Oblate Writings I, vol. 15, no. 129, p. 76.
[26] See RAMBERT I, p. 47 and 162; MORABITO, Joseph, Je serai prètre, Ottawa, 1954, p. 110-112; December 7, 1814 letter of Eugene to his father in Oblate Writings I, vol. 15, no. 129, p. 76.
[27] See December 23, 1809 conference in the comparative chart; appeal from the Church.
[28] See DEVILLE, R., L'école française de spiritualité, Paris, 1987, p. 18.
[29] November 22, 1812 letter from M. Duclaux to Eugene de Mazenod in REY I, p. 143; June 4, 1835 letter from Eugene de Mazenod to Father Hippolyte Courtès in Oblate Writings I, vol. 8, no. 517, p. 162.
[30] In YENVEUX, Alfred, op. cit., vol. 1, p. 48.
[31] See BEAUDOIN, Yvon, "Le retour d'exil des Mazenod en 1818" in Vie Oblate Life, 45 (1986),p. 411-422.
[32] PIELORZ, Józef, "Le père de Mazenod et les curés d'Aix" in Etudes oblates, 19 (1960), p. 147-171, 328-367; 20 (1961), p. 39-60, 109-117.
[33] Letters to Father Tempier, August 12 and November 24, 1817 in Oblate Writings I, vol. 6, no. 20, p. 32 and no. 30, p. 46.
[34] Letters to Father Ambrose Vincens, November 9, 1853 in Oblate Writings I, no. 1187, p. 175 and to Father Francis Bermond, May 26, 1854 in Oblate Writings I, vol. 2, no. 192, p. 74.
[35] Circular letter no. 2, February 2 1857 in Oblate Writings I, vol. 12, p. 210.
[36] See LESAGE, Germain, "Thèmes fondamentaux de notre spiritualité", in Etudes oblates, 4 (1945), p. 9-12, 21-23; CHARLAND, Paul-Emil, "Retraite oblate...", in Etudes oblates, 18 (19590, p. 18-21, 34-41; PETRIN, Jean, "Le souci de la gloire de dieu dans la spiritualité de l'Oblat", in Etudes oblates, 16 (1957), p. 3-19.
[37] RESLÉ, Joseph, op. cit., p. 12.
[38] LEYENDECKER, Leonard, Commentarium historicum-canonicum-asceticum Regularum et Constitutionum Congr. Miss. Oblatorum ss. et imm. Virginis Mariae..., vol. 1, p. 70, typewritten.
[39] I Timothy 3:4 and 8; 6:6 and 17; Titus 1:7, etc.
[40] RESLÉ, Joseph, op. cit., p. 12.
[41] CHEVRIER, Anthony, Véritable disciple, Lyon p. 264.
[42] DROUART, Jean, op. cit., p. 21-22. He seems to have revisited and developped what Father Blanchard had written, "La structure philosophique de la Préface de nos saintes Règles", in Etudes oblates, 6 (1947), p. 269-270.
[43] JETTÉ, Fernand, op. cit., p. 33 & 34.
[44] VILLENEUVE, J.-M.-R., op. cit., p. 105.
[45] JETTÉ, Fernand, op. cit., p. 34 & 35.
[46] 1818 Constitutions and Rules in Missions, 78 (1951), p. 55.
[47] DROUART, Jean, op. cit., p. 23.
[48] YENVEUX, Alfred, op. cit., vol. 1, p. 17; with regard to Oblate virtues see ibidem, p. 38-39. The Founder enumerated many virtues in the Rule; Father Yenveux lists eighteen of them.
[49] VILLENEUVE, J.-M.-R., op. cit., p. 106.
[50] YENVEUX, Alfred, op. cit., vol. 1, p. 17.
[51] BLANCHARD, Gerard, op. cit., p. 275.
[52] DROUART, Jean, [Réflexions sur les Constitutions et Règles de 1828 et 1966] in Acte de visite canonique du Zaïre, 1966-1967, p. 28-35.
[53] ZAGO, Marcello, "Dimension missionnaire de la communauté oblate" in Vie Oblate Life, 30 (1971), p. 9-16; "Evaluation et perspective de la communauté oblate", ibidem, 31 (1972), p. 67-80; CIARDI, Fabio, "Quelques traits de la communauté à la lumière de la vie apostolique", ibidem, 36 (1977), p. 203-224; "Renouveau communautaire et renaissance des vocations", ibidem, 44 (1977), p. 105-120.
[54] RESLÉ, Joseph, op. cit., p. 14; DROUART, Jean, op. cit., p. 35-37.

[55] FABRE, Joseph, circular letters nos. 13 and 15; SOULLIER, Louis, circular letter no. 59; AUGIER, Cassian, circular letter no. 70; DONTENWILL, Augustine, circular letter no. 130; HANLEY, Richard, circular letters nos. 248 and 250; JETTÉ, Fernand, circular letters nos. 261 and 268 and the 1980 report to the General Chapter; ZAGO, Marcello, circular letters nos. 306, 307 and 317.
[56] See circular letters nos. 175 191, 201, 202, 208, 215, 222, 226, 227, 236, 240, 245, 247.
[57] Circular letter no. 201: report to the 1953 General Chapter in Circ. adm., VI, p. 34.
[58] Circular letter no. 227, April 12, 1966 in Circ. adm., VII, p. 354.
[59] Circular letter no. 191 in Circ. adm., V, p. 298-385.

[60] JETTÉ, Fernand, op. cit., p. 36.

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