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Take Five

A Certain Way
There is a certain way of living the Gospel, the way Mary lived it, as understood by a group of people called Marists. This is the story of those men and women who in the 1800's committed themselves to what they called "The Work of Mary" and began a movement which is still developing today. It is also the story of what makes today's Marists think, judge and act. Over the years, many people have provided scholarly research into the origins and spirituality of the Marist project. Many have added to it. Resources such as "A Certain Way" come alive only when they are sought, searched and used. By reading this, you have already brought further life to the Marist project, but how will you let it speak?

Our Take Five will introduce you to this "Certain Way" with excerpts from the book by that title. We hope you enjoy "taking five" minutes to read and contemplate each month as we follow this wonderful path.

Life from within
The Marist project was described as "a tree of many branches". There were branches of priests, brothers, sisters, and lay people. Within a year of the death of the founder of the brothers, 421 young men had become brothers. At the death of the founder of the priests' branch, 258 priests and religious were working in France, Oceania and London. Within a year of its approval 16 young women from one small village had joined the sisters' group. What was the secret?

To read "A Certain Way" from the beginning, see Table of Contents links to the right.


Buried in the rich soil

When Rome approved the "Society of Mary" in 1836, legally it was only the branch of the priests that was approved. And yet from the beginning, the venture was much broader than something for priests only.

For those who knew of the Marist plan, "Society of Mary" meant the 'many-branched tree' of priests, brothers, sisters and lay people that had been talked about at the beginning. And from the start of the missionary venture, priests were not the only Marists at work in Oceania.

The departure of the missionaries on December 8,1840 was a good example of this. Colin wrote of this departure: "We have done great things. Fourteen missionaries; priests, brothers, artists, engineers, booksellers, have been sent off to the other world with bag and baggage. People say that not for a hundred and fifty years had such a convoy been seen moving off at one shot for the savage countries."

Of the fourteen people in this group, only four were priests. Five were brothers, two were clerics yet to be ordained, and three were laymen.Within five years, Francoise Perroton was to break the barrier that had prevented women from taking part in the great missionary enterprise.
As the missionaries set out, the words attributed to Mary by Colin: "I supported the Church as it came into being…" could well have been in their hearts.

Certainly, it is worth noting that while the letters written before the missionaries set out, and the letters written during the voyage, reflect the attitude current in Europe of referring to the Islanders as "savages" and "barbarians", once the missionaries began to have contact with the people, they tended to refer to them as "les naturels", which in English would read as "the local people".

Colin's insight of Mary supporting
the Church as it came into being
helped many of the early Marists to be
sensitive to the "seeds of the Gospel"
already present in the lives of the people.

Today we call this the process
of lnculturation of the Gospel.

Colin of course never used the term "inculturation". The very concept was not used officially until 1977 when the Bishops in Synod used it for the first time in their "Message to the People of God." But the image he puts before Marists of Mary submerged in the Church provides them with a very effective way of inculturating the Gospel.

Some of the spiritual principles most cherished by Colin are also principles which underpin effective inculturation. Marist historian Jean Coste describes these principles as ways for Marists to "bury themselves in the rich soil of the Church of a place."

The Mayet Memoirs
Father Colin said: As I look at this little new-born Society of ours, I cannot help calling our Divine Master in the midst of His disciples, giving them His fatherly instructions before His Ascension. We see the good shepherd with His sons.Then He ascends into heaven. But He had previously told them: 'As the Father sent me, so I send you' What a mission that was! It involved changing the face of the earth, going everywhere on earth. The apostles did not argue, they divided the world between them, and went their separate ways…. You know the rest"

– September 17, 1849

Barometer of vitality
The new emphasis on all sides is on a renewed sense of mission. The Church has awakened to a growing awareness that its fundamental task is to evangelise and that this requires a constant effort to relate the Gospel to the real condition of the people. In fact a sense of mission is being seen as a barometer of the vitality of the Church and of each individual Christian and religious community.

Our communities are meant
to be not inward-looking,
closed in upon themselves,
but communities of hope lived
and communicated.

– Frank McKay, sm

Christ waiting
A Certain Way - Christ Waiting - Society of maryI was told of a village church somewhere in New Caledonia where an artist, who was a leper, had painted on the back wall of the Church a mural depicting the arrival of the first missionaries to the island.

The painting showed the sailing ship out in the bay at anchor, with the missionaries coming a shore in long-boats with all their boxes and baggage, goats and animals, while on the shore the local population was lined up with various expressions of wonderment and anxiety shown on their faces.

In amongst the crowd there was a person who was different from the others,of lighter colour and partly obscured. When asked who this person was, the artist said that this was the Melanesian Christ waiting for the missionaries.

Kerry Prendeville, sm

Inculturation
Inculturation… Acculturation… The words are new, but when I read the wealth of correspondence from the Pioneers I realise that they were already living those concepts, although with the mind-set of their own times, naturally.

They were acculturated, because as soon as they arrived, they tried to learn the local language, to live among the women and girls, to share their food, their work, their sufferings and their hopes.By giving the girls a Christian formation, by working for the promotion of women and of the family, by very early suggesting consecrated life to the women of Oceania, were they not making it possible for those women to incarnate the gospel in their own culture?

For us, inculturation is an essential aspect of evangelisation; it is the foundation without which the latter remains something foreign and superficial….

I find that the Marist Spirit harmonizes perfectly with that missionary attitude: an unassuming and active presence; remaining hidden and unknown in the world; simplicity and humility; "as ready to receive as to give, having no other goal but to seek humbly with everyone else the coming of the reign of God."

– Claudine Nakamura, smsm

Christ present
The Brothers have adopted, or rather, are adopting, a new strategy of spreading the Good News. It consists of recognising from the very beginning that God is present in those to whom they are sent, of appreciating the values of the latter as expressions of this presence of God, and even of making them their own. We notice that this way of acting leads the young, and also the not so young, to question their own selves and their own cultural values in the light of the Gospel. The next step is to be awake oneself and to waken others to the presence of God in them and in their cultures, so that all may say together: "Truly God is here, and we did not know it!"

In this new way of acting, we must state that the apostolate of our presence among the young in the Marial attitude of true humility, simplicity and modesty will do more for a real inculturation than a plethora of academic reflections.

In the different places where the Brothers are,
their very presence has created and continues to create
an attitude of openness to the Gospel message.

Once this attitude has taken hold, inculturation has begun. But we must learn how to guide it, and particularly how to respond to the rhythm of the people.

Theoreste Kalisa, fms

Marist Brothers' Constitutions
The Brothers are quick to recognise the Gospel values already present in the diverse cultures, and, by their services and example, they help to purify whatever in these cultures is not in harmony with the Gospels.

– Constitution 91

<<BACK TO TOP>>

 

The first Marists were
men and women of rock,
and the origins of
Marist spirituality were hewn, almost literally, out of rock.

But what those pioneers found
was fresh for their times.

And for ours.

...in Mary the woman  we can see a reflection  in human terms of  the maternal qualities  of God, especially  the qualities of mercy and compassion.

In Mary, act and
spirituality are one.


 
A Certain Way
Table of Contents

Origins

Chapter One Introduction:
Consider the rock

Chapter One, Section 1: Silent voice

Chapter One, Section 2:
An echo of what I heard

Chapter One, Section 3:
Six thousand pages

Chapter One, Section 4:
Such is the first step

Chapter One, Section 5:
I heard interiorly

Chapter One, Section 6:
The Dispersal

Chapter One, Section 7:
Jeanne-Marie Chavoin

Chapter One, Section 8:
Marcellin Champagnat

Chapter One, Section 9:
Jean-Claude Colin

Chapter One, Section 10:
The Project came from God

Chapter One, Section 11:
Unheard of... a monster

Chapter One, Section 12:
The finger of God

Chapter One, Section 13:
Consider the rock

Life from within

Chapter Two, Introduction:
Something new for our times

Chapter Two, Section 1:
It makes a difference

Chapter Two, Section 2:
Something never
thought of

Chapter Two, Section 3:
The end times

Chapter Two, Section 4:
New world-new church

Chapter Two, Section 5:
The work of Mary

Chapter Two, Section 6:
In this World

Chapter Two, Section 7:
Instruments of divine mercy

Chapter Two, Section 8:
Useful instruments

Chapter Two, Section 9: The great No's

Chapter Two, Section 10:
The only way to do good

Chapter Two, Section 11:
Flesh to the Word

Chapter Three, Life from Within Intro: Life Force

Chapter Three, Section 1: Icons

Chapter Three, Section 2: Least Marian yet most Marian

Chapter Three, Section 3: Woman, mother and disciple

Chapter Three, Section 4: Most hidden

Chapter Three, Section 5: Most present

Chapter Three, Section 6:
I am watchful

Chapter Three, Section 7:
A parent's care

Chapter Three, Section 8:
Care for the people of God

Chapter Three, Section 9:
A Marian Church

Chapter Three, Section 10:
Silence gives you perfect sound

Chapter Four, Intro:
Fire and rose

Chapter Four, Section 1:
A place to stand

Chapter Four, Section 2:
A place of the heart

Chapter Four, Section 3:
Pentecostal fire

Chapter Four, Section 4:
One in mind and heart

Chapter Four, Section 5:
A bridge to souls

Chapter Four, Section 6:
Losing itself in the church

Chapter Four, Section 7:
Power bursting forth

Chapter Four, Section 8:
Caught up

Chapter Four, Section 9:
Life from within

On mission

Chapter Five, Introduction:
Setting out

Chapter Five, Section 1:
Any part of the world

Chapter Five, Section 2:
An uncommon deed

Chapter Five, Section 3:
A woman of great virtue

Chapter Five, Section 4:
The pioneers

Chapter Five, Section 5:
Set out in haste

 

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