1. The Founder's constant ideas
  2. Zeal in the Constitutions and Rules
  3. Zeal in the writings of the Superiors General
  4. Some conclusions

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.

Zeal in the Constitutions and Rules

The Constitutions and Rules deal with zeal in a consistent overall context. The Preface is the place where we find the Founder’s ardent devotion in its fullness, ardent devotion for the Church and the poor. The text of the Constitutions casts further light on this.

“What more exalted end could there be than the end of their Institute! Their founder is Jesus Christ, the very Son of God; their first fathers are the Apostles. They are called to be co-workers with the Savior, co-redeemers of the human race. And although in view of their present small number and the pressing needs of the people that surround them on every side, they are compelled for the present to impose constraints on their zeal for the poor people of our rural areas and so on, in its holy aspirations, their ambition should embrace the whole wide world in its entirety.” [12]

1. THE PREFACE

The Preface brings to our ears three appeals made in the name of the struggling, devastated Church, that beautiful inheritance of our Savior.

a) “In a word, zealous priests, apostolic men.”

“The Preface is written in the ardently emotional style of someone who loves and presses home his point with vehemence. […] This vehemence is understandable since we are dealing with a man who has discovered what the love of God is and cannot stand that people do not know about this love. We must not expect him to express himself with the kind of evenhanded judgment that takes into account all the subtleties involved. He is equally as vehement in the call he makes to his companions: ‘zealous priests, detached from self-interest…’ ‘to become saints … to constantly renew oneself…’ ‘to fight to the death’. ‘Nihil linquendum inausum’: To shrink back before any bold measure. No half measures.” [13]

b) Priests “brimming with zeal, ready to sacrifice all their goods, their talents, their rest, their own persons and their life for the love of Jesus Christ, the service of the Church and the sanctification of one’s neighbor.”

In our own day, we have also heard the vibrant call Pope Paul VI issued to religious in his apostolic exhortation on evangelization. [14]

c) “Priests devoting themselves to every work of zeal.”

In the decrees of expulsion from the Congregation, we find statements which reveal the link the Founder made between charity and zeal. We perceive that some subjects were expelled because of difficulties in living community life and others because they lacked zeal: “Total lack of zeal essential for our Congregation”. [15]

2. THE CONSTITUTIONS AND RULES

Our reflection will focus on the 1982 Constitutions and Rules in order to discover the scope and the necessity of apostolic zeal in the Congregation. It is in reading through these texts that we will grasp their organic unity in this regard. When the opportunity occurs, we will make use of Father Fernand Jetté’s excellent commentary.

“Our apostolic zeal is sustained by the unreserved gift we make of ourselves in our oblation, an offering constantly renewed by the challenges of our mission” (C 2).

“In this sequela Christi or the life of union with Christ characteristic of the Oblate, the article stresses two virtues essential for the missionary and which are distinguishing marks of the spiritual teaching of Eugene de Mazenod: obedience and apostolic zeal. “Thus, we give ourselves to the Father in obedience even unto death and dedicate ourselves to God’s people in unselfish love.” “Just like Christ, the Oblate will in all things be a man who does God’s will, even to the point of sacrificing his very life, and he will be a man of a burning apostolic zeal that is completely detached.” [16]

“By participating with their whole being [in the Eucharist], they offer themselves with Christ the Savior; they are renewed in the mystery of their cooperation with him, drawing more closely the bonds of their apostolic community and broadening the horizons of their zeal to embrace the dimensions of the whole world” (C 33).

In the Eucharist, which was the meeting place for the Founder and all his Oblates, was established the principle of Oblate missionary life: to weave together the bonds of community and become men whose zeal extended to the confines of the whole world.

“The Founder left us a legacy: “Among yourselves practice charity, charity, charity – and, outside, zeal for the salvation of souls.” In fidelity to that testament, each member’s zeal is sustained by the bonds of fraternal charity” (C 37).

With regard to charity and zeal, the Founder’s legacy provides the essential spirit of our vocation. The constant concern to weave the unity of the Oblate life and apostolic community around charity and zeal should be noted. It is obvious that, for us Oblates, zeal should always remain united to charity.

“Jesus personally formed the disciples he had chosen, initiating them into “the mystery of the Kingdom of God” (Mark 4:11). As a preparation for their mission he had them share in his ministry; to confirm their zeal he sent them his Spirit” (C 45).

What is so striking here is, once again, the intention of uniting charity and zeal. At the very heart of formation lies the taking of Jesus himself as our model. He is the one who chooses his disciples, forms them and sends the Spirit to confirm and strengthen their zeal.

“Local communities are normally grouped into Provinces and Vice Provinces which live and carry out their specific apostolic [zèle apostolique] in collaboration with the local churches and in close contact with other Provinces, especially those of the same Region” (C 76).

The same dynamic is operative on the level of the local community and there is the added dimension that apostolic zeal takes on a distinctive, easily identifiable coloring from one province to the other. However, the bond of cooperation remains the fundamental element for missionary work.

“The Superior General is the Congregation’s living bond of unity. The example of his life, his apostolic zeal and the affection he holds for all of us stir the faith and charity of our communities to ever greater efforts in response to the Church’s needs” (C 112) [C 133 in CCRR 2000].

It is once again at the upper echelons of the Congregation that witness is given of charity and zeal. The dominant characteristic of the Superior General’s life is to unite apostolic zeal and affection for everyone. It becomes obvious that it is always the Founder’s words charity and apostolic zeal that emerge at crucial moments of the Congregation’s life.

In the Constitutions and Rules, the spirit of the Founder in all the Constitutions leaves its stamp on all the intense moments of Oblate life. We find it in the first lines of the charism, at the heart of our life and action as well as the center of our apostolic community, in first formation as in the dynamics which drive the local community and finally in the person of the Superior General.

Zeal in the writings of the Superiors General

In order to follow the thread of charity and zeal through the writings of the Superiors General, our main sources still remain the administrative circulars and some more fully developed writings especially as found in the works of Fathers Deschâtelets, Jetté and Zago.

1. FATHER JOSEPH FABRE, 1861-1892

One of the outstanding characteristics of Father Fabre’s term as General, a term which lasted thirty-one years, was to maintain the spirit of the Founder of whom he was the first successor: “[…] and since we are unable to speak to you with the same authority and zeal with which he himself spoke to you, we will strive at least to instill in you his spirit.” [17]

“Outside our communities, let us be zealous and devoted missionaries; within our communities, let us be fervent Oblates, brimming with charity for each other. Let us judge each other gently, let us love each other with all our hearts; let us truly be brothers in our interaction. Always and everywhere let us be recognized by this sign.” [18]

In the writings of Father Fabre, we notice a shift of focus from zeal for external works to zeal within the community. “The zeal that we apply in observing [our holy Rules] with affection and punctilious care will be the measure of the zeal that we expend in seeking our sanctification.” [19]

“Let us be united by a holy zeal to maintain among us the religious spirit our venerated Father left us, a spirit which our older fathers knew so well how to receive and maintain.” [20]

2. FATHER LOUIS SOULLIER, 1893-1897

We will refer to only a few quotations from this short period. They are not enough to warrant us saying that they indicate a new way of looking at zeal. Father Soullier seems to use the expressions current for his time without drawing too far away from the Founder. The zeal he reflects tends to focus inward on the community: “[…] to respond to the confidence placed in us by the Holy See by doubling the measure of our zeal for the sanctification of souls and the fervor for our own sanctification.” [21]

“In our external works, let us redouble our zeal and prudence […]”. [22]

3. FATHER CASSIEN AUGIER, 1898-1906

In Father Augier’s writings, we sense the desire to maintain simultaneously apostolic zeal as well as zeal within the community. There seems to be some confusion or at least some hesitation in his statements. On the other hand, he stresses the unlimited gift of self: zeal may go even to the point of total exhaustion.

“Let us avoid not measuring up to this expectation. In the sight of everyone, let us be not only men of zeal, but also men of prayer. Our activity for souls will be all the more effective in consequence.” [23]

“[…] we are sacrificing our exercises to what we term the requirements of the ministry […] We disguise this under the fine label called zeal, but often, in the depth of our conscience, the voice of God communicates a word to us in terms that are less flattering, but more true: carelessness, spiritual sloth.” [24]

“Let your thoughts be high thoughts, your resolutions be of superior quality and your zeal untiring for the glory of God and the spread of his Kingdom.” [25]

“There remains, moreover, that always keen and burning flame of a zeal which gives and expends itself without counting the cost, a zeal which sometimes leads to premature exhaustion of one’s physical strength.” [26]

>4. BISHOP AUGUSTINE DONTENWILL, 1908-1931

In the writings of Bishop Dontenwill, zeal rediscovers its true meaning which is that of reaching out to the most abandoned and its deepest root which is found in the religious spirit and fidelity to the Constitutions.

“All this abundance of zeal has been made possible only […] because the dedication of our beloved missionaries has always drawn its inspiration from the most pure spirit of being religious which is specifically ours and because fidelity to our holy Rules has remained the trademark of Oblate life in Ceylon. [27]

He then makes the link between the zeal in the life of the Oblate and the zeal of Our Lord in the course of his public ministry. This is already a feature which approaches the idea of Oblate apostolic community.

He quotes from the Founder’s circular letter of February 17, 1853: “At our inception, we were small and humble except for the fact that we were motivated by a great compassion for the souls of the most abandoned and with a great zeal to dedicate ourselves, according to the example of Christ, to evangelizing the poor […]” Bishop Dontenwill continues: “For religious societies, zeal is a life principle which grows without ceasing – allow us to use the term – in universality and immortality.”

“The zeal of Father de Mazenod and his disciples should be all the more fruitful and blessed in the measure that it reproduced more intensely the zeal that Our Lord left as an example to his twelve Apostles during his public ministry.” [28]

Finally, we find in his writings mention of the Blessed Virgin as cause for missionary expansion. “To these two first causes of progress: zeal for souls and the ministry to the poor, our Founder added a third one: Mary’s maternal protection […]”. [29]

5. LEO DESCHATELETS, 1947-1972

Father Deschâtelets was a man of zeal as much by his words and his writings as by his actions. His term in office was marked by a constant striving to achieve unity and clarity to what the Oblate vocation really was. In his circular letter on Our Vocation and Life of Intimate Union with Mary Immaculate, he displayed a profound knowledge of the Founder and an intention to seek a unity of life which would find its expression in the definition of an Oblate.

Although I limit myself to making reference to only one page which describes the Oblate as the man with apostolic zeal, the entire circular is worth reading because we find in it an inspiration and a zeal present throughout the period from 1952 to 1972.

“The kind of spiritual and apostolic man described by the Rule is:

a) a priest,

b) a religious,

c) a missionary,

d) an Oblate, that is, one consecrated to the pursuit of holiness and apostolic endeavors in the manner of the Apostles themselves,

e) an individual burning with love for Jesus, our God and Savior, and for Mary Immaculate, Mother of God and our mother, a love that is constantly nourished in a profound spirit of prayer,

f) learning there a total detachment from self through obedience, poverty and a sense of purpose which is simple and upright,

g) accompanied by a most authentic familial and fraternal charity,

h) drawing from them a heart brimming with unlimited zeal and inexhaustible mercy, especially to hasten towards the poor and most abandoned masses.” [30]

It is through these two final traits that Father Deschâtelets completes the spiritual portrait of the Oblate according to the Founder. [31]

6. FATHER FERNAND JETTE, 1974-1986

From Father Jetté, we learn the necessity of returning to the basic spirit of the Oblate life, especially in his commentary on Constitution 37. From the writings of Father Jetté, we will refer to O.M.I. The Apostolic Man: A Commentary on the 1982 Edition of the Oblate Constitutions and Rules and The Missionary O.M.I., which seem to us to offer the richest sources for the expression apostolic zeal. In these sources, fraternal charity and zeal are always found organically united in a dynamic relationship. In addition to that, spiritual fervor and personal sanctity join them as essential elements of the Oblate life.

“One does not go without the other. The charity among us that would not be open to the world of the poor would not be Oblate charity, and zeal that is not based on real acceptance and mutual love between Oblates would remain empty. Its witnessing would be powerless.” [32]

“Vocations. On that subject the past few years have seen new hopes arise – vocations now seem to thrive on the South American continent. With all my heart I encourage you in your efforts in favor of vocations. Go forward with faith and perseverance. The Lord can only bless your efforts. Set your hearts on forming men like our Blessed Founder wanted them: ‘interior men, truly apostolic men’, firm in their faith and filled with zeal for the poorest and the most abandoned.” [33]

“In the apostolic man, we always find two elements, inseparable the one from the other: spiritual fervor and missionary zeal. The second does not suffice of itself; we need the first as well.” [34]

7. FATHER MARCELLO ZAGO, 1986-1998

At this point, it is too soon to list all the elements of apostolic zeal as found contained in the teachings of Father Zago. However, in his writings, all elements are drawn from the same source, the Founder’s spiritual legacy. Zeal becomes a mirror, a witness of the Oblate life. This life draws its nourishment from the love of Christ the Savior and love for one’s neighbor. Suffice it to give a few excerpts from his copious writings.

“[The Founder] wanted us to be zealous missionaries, that is, filled with an energetic, creative love for the souls loved and saved by Christ.” [35]

Filled with zeal, the missionary is completely dedicated to his mission, brimming with dynamism and creativity. He is courageous in his apostolate, especially in announcing the Gospel. He burns with the fire of divine love for the human race.

In the Preface are found the qualities that describe this kind of zeal: “Men […] who work with all their might to convert others”; “he sent them to conquer the world”; “they can enter the lists and fight to the death”; “it is urgent to bring back into the fold so many strayed sheep, to teach these debased Christians who Christ is, to snatch them from the devil’s prey and point out to them the road to Heaven. We must use every available means to spread the empire of the Savior, to destroy the dominion of the devil, to prevent the commission of thousands of crimes, to hold in highest honor and cause to be practiced every kind of virtue, lead men to become human, then Christians, and finally to help them to become saints”.

In this context, zeal takes on the aura of a conquest with broad horizons and objectives; it seems nothing can stand in its way. It reflects the intention of transforming the world, even if, faced with the concrete fact of the tiny band at his disposal at the time, the Founder wrote in this same 1818 Rule: “[…] in its holy yearning, their ambition should embrace the immense scope of the entire earth”. [36] Such a zeal springs from God’s love and is compelled to express itself as an unbounded love, as he states in regard to the ministry of reconciliation: “Let the missionaries always welcome sinners with an inexhaustible charity; let them encourage them […] by showing them a heart of compassion. In a word, they should treat them as they would like to be treated themselves if they were in the unfortunate circumstances in which the sinners find themselves”. [37]

In 1826, Father de Mazenod wrote to Father Tempier, who, at the time was working with some other Oblates on a difficult mission: “Recommend that they conduct themselves like saints, like real apostles, joining to their preaching an exterior modesty, a great charity for sinners. Let people be able to perceive from their manner that they are not ordinary preachers, that they are truly animated by a zeal which is proper to their holy vocation. Let them not forget themselves if they wish to be truly useful to others”. [38]

“Outside, zeal for the salvation of souls” and “among yourselves practice charity” are an integral part of the Founder’s legacy. It is the synthesis of his life and teaching. This zeal is born and nourished by the love of Christ the Savior and love for others. “Our apostolic zeal is sustained by the unreserved gift we make of ourselves in our oblation, an offering constantly renewed by the challenges of our mission.” (C 2) It is renewed in the Eucharist (see C 33), sustained by fraternal charity (see C 37), confirmed by the Spirit (see C 45).

Some conclusions

The use of the words “zeal” or “zealous” in Oblate literature is always in very close relationship with the community which produces it. As a result, it loses the pejorative meaning that we find in the French language. Among us, zeal is always seen as a characteristic aspect of charity. As far as the Founder was concerned, the two elements attract each other mutually and are complementary and offer us the authentic community life which becomes apostolic.

At the heart of his charism, a personal encounter with Christ, Bishop de Mazenod was not only a man of zealous action, but one who had grasped the fact that one’s entire life does not suffice to repay even in small measure the love God lavished upon it. He was an apostolic man who worked zealously for the salvation of souls. It is Christ who is at the heart of the Founder’s vocation and it is Christ again who left the indelible stamp of his zeal on him. Consequently, we must recognize the importance of the Founder’s initial grace in order to understand the zeal which motivated him. Otherwise everything appears to be pure and simple activism. The need to encounter Christ led the Founder to stress the necessity of setting time apart to allow oneself to be molded by Christ the Savior. [39]

In the entire life of the Oblate, there is a kind of trilogy that could be expressed in this way: with the Founder, the Oblate is rooted in love for Christ the Savior; this love finds its prolongation in a special love for the Church; finally, it is zeal that carries the Oblate towards the salvation of souls.

Apostolic zeal has always been present in the life of the Congregation. But this legacy of the Founder takes on a particular form in the period we have been living since the 1966 Chapter. One particular focus which is based on the charism specific to the Congregation allows us to perceive the richness of the apostolic zeal desired by the Founder as expressed in his final words. They are now at the basis of fraternal charity and the zeal of our apostolic community.

Let us conclude with a final text taken from one of Father Zago’s letters on fraternal charity. He deals with charity such as the Founder wanted it: “Holding nothing back let us truly be saints.”

“Similarly, one can legitimately ask oneself, what constitutes the path of holiness for the Oblate, and his own specific way of sharing in the Paschal Mystery of Christ. It is certainly not through the silence and solitude of the contemplative, nor even the poverty of the Franciscan. Might it not be precisely his ideal of fraternal and apostolic charity? […] Borrowing a phrase from Thomas Merton, we believe we can say: the Oblate ideal of charity seems to play the same role in the spiritual life as that of silence and solitude in the purely contemplative orders. The legacy in the heart of the Founder gives cogent expression to the soul of our soul.” [40] “I am in agreement with this conclusion by adding zeal to charity. The Oblate ideal of charity and zeal is a characteristic of our charism; it our royal road to interior purification and our union with God. It is our road to holiness. It is our way of participating in and sharing with others the Paschal Mystery.” [41]

LUCIEN PEPIN