Fr. Celso Tabalanza, cicm
Missionary in the USA

The General Government asked Andre Kazadi and me to make an ocular visit to the Diocese of Gaspé. We sought information on the missionary challenges and how the Congregation can respond to them.

The 16^th General Chapter declared the following: "Following in the footsteps of Théophile Verbist, our Founder, and our precursors, the General Chapter, aware of the missionary nature of our Congregation, encourages all confreres and entities to respond to new missionary calls in our world, both within our Provinces and in other countries."

In 2024, the Congregation responded to Bishop Claude Lamoureux of the Diocese of Gaspé, Quebec, Canada's invitation to send CICM missionaries to Canada.

The History of the Diocese of Gaspé, Quebec, Canada

The city of Gaspé is considered the birthplace of Canada. It is at the tip of the Gaspé Peninsula. This used to be the village where the explorer Jacques Cartier planted a cross in the name of the King of France, Francois I, in 1534, eventually leading to New France's colonization. The most common assumption is that Gaspé may come from the Mi'kmaq word Gespeg, which means "land's end."

Pope Pius XI erected the Diocese of Gaspé on May 5, 1922, and is a suffragan of the Archdiocese of Rimouski in Quebec, Canada. Including the Îles-de-la-Madeleine, the Diocese covers 20,637 km2 (7,968 square miles). Its territory includes the parishes of the Gaspé Peninsula, also known as Gaspesia, from Cap-Chat in the north to Restigouche in the south, as well as the parishes of Îles-de-la-Madeleine.

Jacques Cartier wanted to officially mark the French presence in America when he planted the cross. The ten-meter cross he planted bore the words "Long live the King of France." In 1604, French settlers from the southwestern and southeastern regions of France built the first French settlement in some parts of the northeastern region of North America called Acadia, followed by the founding of Quebec in 1608. Church records showed that in May 1659, Msgr. François de Laval, declared a saint by Pope Francis in 2014,  visited Percé and confirmed some 140 young people and adults, both Native Americans and of European origin. This visit encouraged missionaries to establish several mission stations everywhere, which made them visit Native Americans and French Settlers.

In 1860, Msgr. Charles-François Baillargeon, administrator of the Diocese of Quebec, responded to a request from missionaries and erected the first parishes in Gaspésie. This marked the establishment of the Church in the Gaspé region, which contributed to its growth on the peninsula.

The photo shows a cross planted in 1934, commissioned by the Government of Canada,
to commemorate the 400th anniversary of the arrival of French explorers in Canada.
The original Cross of Gaspé was erected on July 24, 1534.

Statistics of the Diocese of Gaspé

The Diocese has a geographical area of 20237 square kilometers. In the 2021 Canadian census, the Gaspé Peninsula recorded a population of 89,342. Church records showed a Catholic population of 74,785. The Diocese has thirty-nine active diocesan priests, many of whom are up to retirement age, and fourteen are Fidei Donum from Benin. Forty-one priests serve sixty-three parishes, mainly along the coastline of the Gaspé Bay and the Gulf of St. Lawrence. The Diocese also serves two Mi'kmaq Indian missions. In addition, 80 female religious in the Diocese work in different ministries, most of whom are involved in hospital ministry. The people's means of livelihood are fishing, shipping, tourism, and wind power.

Some Missionary Challenges in the Diocese

The Diocese is divided into eleven Geographical Pastoral Sectors. In some dioceses, they are called deaneries. With only thirty-nine active priests, a large percentage nearing retirement age, and around fourteen are incardinated in other dioceses (Fidei Donum), this becomes a massive challenge for the Diocese. Consequently, some parish priests take pastoral care of two to three parishes. Bishop Lamoureux talked about building up the local churches and communities. With an aging local clergy and growing aging parishioners (32% of the population are above 65 years of age) and the geographical distances of parishes, the CICM missionary presence can re-invigorate and revitalize the evangelization work of the Diocese.

Unlike some of the CICM mission areas, the Diocese is blessed with many well-built churches, thanks to the efforts of the first- and second-generation missionaries. Some structures are well-maintained, while others have been abandoned due to structural engineering issues. Nevertheless, the maintenance of structures is different from what we have been invited to do nor where we need to be a "Congregation of the International Cement Mixers."

The CICM Missionary presence is asked to offer a renewed missionary spirit focusing on new evangelization. "The 16th General Chapter believes that new missionary foundations can also be understood as a new way of doing mission, which consists of being more creative in our current establishments, developing new forms of missionary presence among social categories to whom we have not yet reached out in our pastoral work. In this respect, the question of bringing a "CICM touch" to our parishes was raised: what distinguishes a CICM parish from a parish entrusted to the diocesan clergy or any other religious institute? The spirit of flexibility and missionary mobility are attitudes to be encouraged and promoted among confreres. Each Provincial Government should take care of this for greater vitality and effectiveness in the mission."

Our presence in the Diocese of Gaspé may re-propose the Gospel to the Faithful of the Diocese, especially to the youth and young adults. We were told that young adults usually leave the Gaspé Peninsula to go to colleges and universities in bigger cities. Therefore, the challenge is to offer the youth and young adults a solid formation so that they can bring their faith in Jesus Christ wherever they are. Thus, our missionary presence may form missionary discipleship that includes encounter, accompaniment, community, and missioning. 

Gaspesia is visited by thousands of local and international tourists every year after a long winter season. Many of them go fishing. Others enjoy wilderness and full-service camping. Some go hiking and mountain trekking. Others enjoy sea excursions. CICM presence may creatively offer outreach and provide pastoral accompaniment to them and others "on the move," i.e., those who work in the Tourist Industry, National Parks, Tourist Centers, pilgrimage groups, cruise ships, migrant workers, and many others.

This list is incomplete. The new CICM Missionary Team, in dialogue with Bishop Claude Lamoureux, may be able to focus on one or two challenges that may not be in the list I cited. After all, CICM is at the service of the local Church. The Commentary of the CICM Constitutions reminds us that "we are not the masters of the mission nor the Christian communities or Churches, we are their servants. We always discern the type of service that they need. In this discernment, we dialogue with all those who assume a responsibility in the communities and the particular Churches."

Fr. André Kazadi, Bishop Claude Lamoureux, and Fr. Celso Tabalanza in Gaspé, Canada

Gaspesia as a new missionary venture of the US Province

The question that some confreres asked was: Is Canada a new missionary foundation? After profound reflections, guided by Article 19.7, New Missionary Ventures in Vade mecum B for Provincial Administration, which states: "By New Missionary Ventures we understand the beginning of a new missionary experience, usually in a country where CICM is not presently working. The initiative for a New Missionary Venture can come from either the General Government, a Region, or a Province, usually due to an invitation from a particular Church or a perceived missionary need. It seems best to leave the implementation of the New Venture to a single Province with the General Government and the Region playing a supportive role in terms of personnel and finance." In consultation with the General Government, the US Provincial Government decided that implementing the new missionary venture in the Diocese of Gaspé, Quebec, Canada, should be left to the US province with the general government's support.

This missionary venture is also within the scope of the US Province's Mission Statement:

° We affirm the possibility of diverse ministries in response to the needs of the local churches.

° We will continue outreach to the non-baptized and unchurched.

° Our mission includes empowering the laity and making them missionary partners.

° One of our missionary projects is a commitment to developing missionary parishes.

With these in mind, I would not be surprised if the US Province would be renamed or called the Province of the United States and Canada.

I ask everyone to pray to the Holy Spirit, author and mover of mission, so that the seed of this new CICM missionary venture may fall on rich soil and produce fruit, a hundred or sixty or thirtyfold (Mt. 13:8).   §

Fr. André Kazadi and Fr. Celso Tabalanza concelebrating Holy Mass
with Bishop Claude Lamoureux at the Church of Saint-Cœur-De-Marie,
Chandler, Quebec, Canada

Jos Das, cicm
Missionary in DR Congo

I arrived at Centre Théophile Verbist (CTV) at the beginning of January 2009, along with Father Herman Coenraets. Father Wilner Pierre was the director, and I was appointed treasurer, while Father Herman took on the role of retreat and recollection animator. I didn't have much time to dwell on my personal issues because Father Wilner immediately asked me to lead a week-long initial formation session for formators (R-6). I had to work hard to prepare for that week, which was quite a challenge. Father Wilner soon asked me to lead two retreats for the Sisters of Mary in Popokabaka. Once again, I had to work diligently to prepare for the retreat. The following year, Father Wilner made another proposal. The Ursuline Sisters of Tildonk, holding their provincial chapter in Goma, needed a moderator. I accepted the proposal. Father Wilner pushed me out of my comfort zone, and I am very grateful to him. Another thing I appreciated was that at our team meetings, he always started with the question: "How do you feel? Are you comfortable and happy?" It allowed each member to express themselves freely and emphasized the person's importance over the work.

Two sessions: R-12 and R-6

When I arrived at CTV, the Center organized two sessions a year. The first, programmed by Fr. David Ngondo, was a 12-week healing session called R-12. On a few occasions, I led a week on Mission Today. A second session called An Initiation to the Ministry of Formator was later added and called R-6. Initially, I led a week on Religious Life and Mission in this session. The day Father Wilner left for South Africa, in response to a call from the General Government, I took up the theme of Leadership in the Formator's Ministry.

A third session was added: V.P.

On several occasions, provincial superiors have requested a short session to prepare some of their sisters for perpetual vows, which I agreed to do. However, when the session was again asked about, we considered planning a 6-week session. With a few colleagues, we created a program with selected themes that met the participants' expectations. Initially, only four sisters registered for the first session. We intended not to program it again because the second edition didn't take place, as there were only two registrations. However, the Ursuline Sisters of Tildonk (Goma) requested a session for six sisters the following year. After issuing invitations, the second edition had ten nuns participating. Since then, the session has been held yearly with a fairly large turnout. I also lead a week in this session, which we call V.P. (vœux perpétuels). My contribution to the three sessions mainly consists of individual evening accompaniment.

Retreats and week-long sessions

The CTV organizes annual week-long retreats in addition to the three long-term sessions. Most of these retreats are led by CICM confreres. It's not just about making our beautiful Center available to others; we CICMs also need to participate as retreat leaders and facilitate some of the themes of the three sessions. In 2022, we have planned three one-week sessions: one on Leadership, another on La Communication bienveillante, and a third on "Une initiation au ministère d’accompagnement spirituel." Several nuns wish to have individual retreats with accompaniment. I steer them towards group retreats as they provide a richer experience, although I accept such requests when I have time. The CTV is a Missionary Spiritual Center, and our commitment to supporting the spiritual life of our visitors must be a priority, even if it requires a great deal of availability.

People in difficulty

These are challenging times for religious and priestly life. Many religious individuals and priests are influenced by negative societal values, which can have detrimental effects. Some also carry deep emotional wounds due to life circumstances or a lack of supportive leadership and community. As a result, bishops and superiors often ask if we can provide temporary support for these individuals. I always recommend that they participate in the R-12 resourcement session. This program allows skilled leaders to live in a diverse, supportive community with other religious and diocesan priests. Personal guidance is also available during the session. However, in emergencies, I still accept those in need, as helping others in distress is an act of compassion. I can say from experience that those who open themselves to God's grace leave here renewed and re-energized. Witnessing the positive transformation in people's lives brings me great joy.

Leaders, programs

Finding and contacting leaders for retreats and sessions and creating the annual program of activities for the CTV is another vital task. Since most participants are nuns, we have been searching for more Sisters to act as animators, considering their expertise. Luckily, many nuns here in Kinshasa have received thorough training and have valuable experience in religious life. The program of sessions, particularly the R-12 renewal session, is regularly updated and adjusted to meet the current needs. We also present Pope Francis' exhortations and encyclicals to the participants, including The Joy of the Gospel, Praise be to You, Amoris Laetitia, Christus Vivit, and Fratelli Tutti. These are all relevant and essential themes for everyone. They help us live in harmony with the universal Church and broaden our understanding of the significant issues facing the world and the Church today.

The CTV team

Over the 15 years that I've lived and worked at the CTV, the Provincial Government of KIN has changed the team members several times. Two Sisters from the Congrégation des Salésiennes de la Visitation form the CTV team with us, one in charge of housekeeping and the other in charge of food services. There have also been changes, each of which has challenged me. Each person is unique in their qualities and temperament. I had to be flexible each time to adapt to this new situation. But I must admit, these changes went smoothly, without too many difficulties, because everyone was motivated to commit wholeheartedly to the CTV's activities. Small team meetings, a good distribution of tasks, and respect for each person's job all contribute to good collaboration. Teamwork requires good communication to avoid minor problems. The two sisters have their convent, but the four of us have meals together. Confreres and Sisters who know our team call us the "mixed community." Yes, we can learn from each other by living a fraternal life, like brothers and sisters.

Waiting for a successor

I had waited for a colleague to take over for several years, but the successor still had not arrived. I believe in rejuvenation and renewal and that a new person can develop new ideas. On the one hand, I'm grateful and thank the Provincial for his confidence. But on the other hand, no one is indispensable or irreplaceable. Finally, the good news came: Father Jean Lugbu has been appointed Director of CTV-Mbudi, effective January 1, 2024. I will continue my missionary life in Menkao, St. Eugène parish, with a young Cameroonian confrere, Father Stephen Fuka, as parish priest.

Thanksgiving

I've had some happy years at CTV. Many people have passed through here, some for a session, others for a retreat, and others for personal accompaniment. I have spent many hours listening to them! Where does this trust come from, for people to come and open the door of their hearts to me, to share their joys and sorrows, their struggles and worries, their hopes and dreams? I have witnessed God's work in the hearts of those who open up to him. It's God who touches hearts, and it's God who heals.

It wasn't always easy. I have my limits, my weaknesses, my impatience. I met with incomprehension, and I experienced failures. At times, I was discouraged. I asked myself: "What am I doing here? Am I not wasting my time?" There have been mistakes in my life. But as Pope Francis says, mistakes are the great teachers of our lives. Through ups and downs, I've learned to move forward. And he, the Lord, has always been with me. I've always been able to count on him.

Pope Francis said, "Where there are religious, there is joy." I've experienced that here at CTV. The joy, youth, and enthusiasm of religious groups of religious men and women delighted me and helped me remain enthusiastic and young at heart. I was able to take part in a beautiful liturgy with beautiful songs. The psalms of Lauds and Vespers are sung. All this came down on me like a grace. I can never forget the nature excursions and picnics at St. Eugene's parish in Menkao or the botanical garden in Kisantu. Monthly birthday celebrations with merrymaking and dancing, even though I don't dance myself. I thank God, my superiors for their trust, the CTV team, and all the people who have been here and shown me their confidence.

Through my presence and commitment over these 15 years at CTV, I have given something I have sown, but the Lord provides growth. At the same time, I have received a hundredfold. My ministry here at CTV has invited me to stay dynamic, study, and follow current events. It's a school of lifelong learning. The encounters, the accompaniment, and the sharing with speakers and participants have enriched me. Living and working in this Missionary Spiritual Center has helped me stay in touch with the Lord, root myself in Him, and continually orient my life towards the one who has called me to be his disciple-missionary, a priest according to his heart. That's what I've tried to be and try to be every day. Thank you, Lord, for your trust and for so many years of life that you have granted me, and above all, because you have kept me in your love. I am one of those privileged people whom the psalmist says: "The number of our years: seventy, eighty for the strong!" (Ps 89:10)

Romain Clement, cicm
Missionary in Belgium

In August of 1914, the First World War began. Today, we can learn about the events of a century ago through various media. In the upcoming articles, we will discuss the impact of the war on Scheut and, more specifically, on the young Belgians who were studying there at the time. In 1914, these students were primarily located in our Scheut-Anderlecht houses (for novitiate and philosophy) and in the Leuven house (for theology and university studies).

Stamford Hill

In the weeks leading up to the war, approximately 20 young people had already been called up for their militia service, becoming our first "front-line soldiers." When the war broke out on August 14, the remaining students were sent back home, at least those who could still leave. At this point, Superior General Florent Mortier and his Council decided to move to unoccupied territory in order to remain in contact with the various mission areas. Father Mortier took with him the archives of the Congregation and traveled to London. He found a spacious lodging in an unused retreat house of English Sisters, the “Cenacle,” in Stamford Hill, located north of the capital. As soon as possible, Father Mortier invited as many novices, theologians, and professors as possible to London to continue their formation. Meanwhile, the philosophy students moved to Sparrendaal in neutral Holland.

From the beginning of the war, the houses of Scheut and Leuven were equipped and officially recognized as Red Cross emergency hospitals. Scheut would never be used as such; in Leuven, however, many wounded would find shelter until the end of the war.

"The good Sisters put in a great effort to accommodate our community in this edifice. At that time, there were no fewer than 109 of us: theologians, novices, and students. We, unknown strangers, received the most generous welcome in Stamford Hill. In that way, on foreign soil, the Cenacle became like the Motherhouse of our Congregation. It was in Stamford Hill that our jubilee was solemnly celebrated, the ordinations of our priests were held, the poignant departure of our missionaries took place, and our fellow brothers who returned weary and exhausted from foreign lands found a home, motherly care, and a restoration of their strength."

(Testimony of one of the residents of Stamford Hill, published in "Missiën van Scheut," 1920)

Auvours 

A military law of March 1915 had significant consequences for our students. All Belgian men between 18 and 25 who resided in unoccupied Belgium were called up to make themselves available to the Belgian army. Of course, many of our students who lived at Stamford Hill or Sparrendaal were included. Religious and priest students were requested to go as soon as possible to Auvours, just north of Le Mans in France. Among other things, a branch of the C.I.B.I. found a place in the spacious barracks of Auvours (C.I.B.I. = Centre d'Instruction pour Brancardiers et Infirmiers - Training center for stretcher-bearers and nurses).  Very quickly dozens of young Scheutists settled there. Their preparation for “the front” began. Some Belgian theology students who were not accepted in Auvours went with the Dutch to “Huize Gerra” near Sparrendaal and continued their studies there.

In Auvours, the “cibists” (as they were commonly called) received a solid preparation for the task ahead of them. Camp life consisted of military and Red Cross exercises: marches, theory lessons on the organization of the Belgian army, and practical lessons. Moral and spiritual preparation for front life was also considered. This usually took place exclusively in the morning. There was time for personal study, prayer, and relaxation in the afternoon.

Fatines

Very soon, the Superior General joined his confreres in France. With the help of the local bishop, he could avail of the spacious presbytery of Fatines, a village near Auvours. From there, he served four parishes without a pastor and kept in touch with the cibists of Scheut. Soon, however, he returned to London to continue leading the congregation from there. He was succeeded by Father Albert Gueluy, his first assistant, who temporarily became the superior of the “army Scheutists,” thus including those already working at the front or in military hospitals. The latter maintained a regular correspondence with Father Gueluy. To this day, the preserved letters constitute a very rich source of information about that period.

Every evening, the confreres of Auvours could, if they so wished, go to the presbytery of Fatines for some rest and supper. From May 1916 on, they were even allowed to spend a whole Sunday in Fatines. However, none of that lasted very long because the first cibists left Auvours and were deployed to the front in the summer of the same year. At the end of 1916, everyone would have left, although throughout the war, there was always a certain presence of confreres in the camp, including those who were wounded at the front and needed care.

Scheut in Auvours also had its misfortunes. On September 18, 1915, theology student Karel De Croo died of intestinal infection in the neighboring hospital of Yvré-l'Évêque. The funeral service was presided over by camp chaplain Karel Servranckx, SJ. Shortly after this, on October 13, 1915, Maurice Serulier,  who celebrated Mass daily in Yvré-l'Évêque, was accidently hit by a train while crossing a railroad track. He had been ordained a priest on June 29 of the same year. Superior General Florent Mortier himself came over from London to preside over the funeral.

In the summer of 1916, when the first cibists arrived from Auvours, the front line, at least as far as Belgium was concerned, was more or less stabilized around an 84 km long line of trenches extending from Nieuwpoort to Ploegsteert. West of that line were the Allied armies, and east of it were the Central armies.

Life at the front

About 120 Scheutists were assigned to the Allied armies as stretcher-bearers and about a dozen as chaplains. Six postulants (candidate Scheutists) were regular soldiers. The Belgian government did not call up the actual missionaries (in the mission fields, on leave, or ready to leave). A large proportion of Scheutists enlisted in the army were deployed to the front, while others worked as nurses in military hospitals at the rear of the front.

We are all familiar with the classic image of stretcher-bearers: people who venture into the front lines with a stretcher to carry away the dead or wounded. The dead were given a temporary burial place, and the wounded were taken to a field hospital or further away behind the front. It must have been a tremendously hard and risky job. Yet our Scheutists did it (together with so many other religious and seminarians) for two to three years, depending on their arrival at the front.

Stretcher-bearers with a religious background were asked to do more than just take away wounded and administer some primary care to them. Spiritual support was also part of their duties, and this, of course, was also the task of the chaplains. Here and there on the front lines, very simple places of worship – front chapels – were provided that were part of the labyrinth of the trenches. Besides, churches nearby were also available. The stretcher-bearers were supposed to listen to the soldier's daily concerns, encourage them, and share their suffering. They were sources of upliftment amidst the general feeling of depression and moral distress. And yes, dealing with criticism, ridicule, and open opposition from embittered soldiers and their commanders were also part of their task.

Promotion of one's own spiritual life

In connection with their training at the C.I.B.I. in Auvours, we have already mentioned that in addition to preparing them for their task as chaplains or stretcher-bearers, much time and attention was also devoted to maintaining the spiritual life of the young Scheutists. Through the efforts of Father Albert Gueluy and other confreres who resided in Fatines, classes, conferences, and spiritual exercises were organized for the future frontline Scheutists, and the latter had also access to spiritual literature.

In the spring of 1916, as instructed by Superior General Florent Mortier, Fr. Albert Van Zuyt had purchased a house for the congregation, Villa Héloïse in Le Tréport, a town on the French coast between Dieppe and Amiens. Albert Gueluy remained in Fatines for quite some time while Fr. Mortier entrusted the spiritual care of the front-line soldiers to Albert Van Zuyt. Thereafter, the men at the front had to maintain regular correspondence with Fr. Van Zuyt and report, among other things, on their income and expenses. Most of this correspondence has also been preserved and is a rich source of information about the turbulent war period. The soldiers were invited to Le Tréport during their periods of furlough to attain as much outer and inner peace as possible. And they made the most of this! The Scheutists tried to take their furlough, especially during periods of feast days, to celebrate these days in a fraternal atmosphere.

Front-line Scheutists were also encouraged to meet monthly for what we would today call a “recollection”: a talk by one of the chaplains, a reading of a few articles from the Scheut Constitutions, the celebration of Mass, and a meal. The rest of the meeting was spent in “Scheutist revelry”!

Confrere chaplains cooperated as much as possible in the spiritual formation of Scheutists at the front. Not only did they occasionally hold a spiritual conference, but they also rented rooms where the Scheutists in their division could meet and avail of useful books for spiritual reading.

"Once, at the entrance to the church in Hoogstade, a soldier approached me out of breath.
-'Can I go to confession, chaplain?' (every word was interrupted by a sigh, and on closer inspection, I noticed that he was covered with mud).
- 'Sure, boy, come in; there's still a confessor at the confessional on the left.'
- 'Good, because it's terrible.' We came out of the trenches and got shelled by big bombs along the way, more than enough to kill us all. I'm so glad to be out of it. Three guys were killed, several wounded. I threw my bike into the cantonment and walked straight to the church."

(testimony of army chaplain Fr. Jaak Leyssen, see Missiën van Scheut, 1919, p. 183)

Other activities

From Le Tréport, Albert Van Zuyt, in collaboration with several chaplains, began the publication of a front magazine for the Scheutists. The first issue appeared in June 1916, and the last in July 1918. The first title was “The Scheutist and later became “C.I.C.M.” Chaplains wrote articles in the gazette, and young people at the front were also invited to send some news from the front to Le Tréport. The gazette was distributed at 125 copies.

Some frontline Scheutists extended their activities to give simple instructions to ordinary soldiers, such as learning to read and write and lessons in French or Dutch. Still others founded choirs or drama groups.

For any mutual gathering, the Scheutists were always welcome at the Blue Sisters in De Panne and in the house of the mother of Edmond Devloo (in his turn a temporary frontline Scheutist) in Oostvleteren. The Devloo family sent us a picture of such an informal meeting.  We are pleased to publish the picture. Edmond himself is sitting on the far right. On the back of the photo, someone wrote “1916.”

The Belgian newspaper "De Standaard" of March 18, 1919, had the following text: “We used to know our missionaries only by hearsay; their field of work was far from here. The war, however, brought them into our midst. We saw them working in our ranks and on our own soil on a mission field—a battlefield.” So wrote “The Standard” on March 18, 1919.

The end of the war

When the final offensive against the central forces got underway in the summer of 1918, four Scheutists had already died. The first two – Karel Decroo and Maurice Sérulier – killed at Yvré-l’Evêque in 1915, have already been mentioned when talking about Auvours and Le Trépont. Two others died a few months after they enlisted in the army: Kamiel Trap and Hector Vandeputte. Eugeen Requette  died in 1919 at a Rouen hospital due to injuries sustained. During the final offensive itself, other stretcher-bearers died: Leonard Dirckx, Herman Chielens, Karel Rathé; Gaston Devel and Paul Impe both died at Houthulst on September 28, 1918; Gervais Toussaint died on October 9, 1918; and finally three more men died in November, during the very last days of the war: Jan Cops, Jozef Tirez and Frans Maes, the latter on November 10, one day before the armistice. Also, about 30 stretcher bearers were seriously or lightly wounded.

That was the sad balance sheet of the participation of about 130 Scheutists in the war as stretcher-bearers or chaplains. Bishop Jan Marinis, in charge of the entire army sector since September 1915, afterwards praised the Scheutists who had participated in the war. The army authorities in their turn seemed satisfied, given the many military decorations bestowed upon our confreres.

The demobilization

It is not so that after November 11, 1918, all confreres could return immediately to their study houses. First, all stretcher-bearers were assembled in the C.I.B.I. of Veurne and, from there, deployed to various military hospitals in the former front region to care for the wounded. In May 1919, this changed. Part of the former stretcher-bearers were temporarily stationed in a "center for military students" in Brussels, another part in Leuven. The first group could then follow the novitiate or philosophy training in Scheut; the others could continue their theology in our house of Leuven. However, they all remained soldiers and thus had to appear in uniform each time. Finally, in August 1919, the general demobilization followed.

New adaptation to monastic life

First let us go back in time for a moment. In September 1915, the Congregation had again begun accepting novices under the leadership of novice master Fr. Arthur Surmont. Each year, those novices naturally moved up a year: first to philosophy, then to theology. This meant that by the school year 1918-1919, our study houses at Scheut (novitiate and philosophy) and Leuven (theology) were again occupied. Suddenly, a whole group of former stretcher-bearers, who had to interrupt their studies in 1915, joined them at all levels. It could be foreseen that  problems would arise!

It must have been extremely difficult for the ex-soldiers, after years of confrontation with the violence of war and deep physical and moral misery at the front, to assimilate into a monastic discipline that they were no longer used to. They had to bend to the wishes of those in authority who usually had little or no experience of war conditions. They had to conform to the rhythm of a monastic life that had become foreign to them. A regular and intense prayer life was on the program; the study life had to be arranged to perfection, silence had to be maintained, and politeness had to be imposed. And then, as just mentioned, there was the fact that from now on, they had to share life with other young people who had only known the war from a distance and sometimes felt somewhat “overwhelmed” by these often rough newcomers

A positive element in all this, at least as far as the house of Louvain was concerned, was that the superiors of the Congregation had appointed Father Albert Van Zuyt as their rector. Through the front soldiers’ visits to Le Tréport and their regular letters, Father Van Zuyt knew them well. Thus he was the ideal man to be an encouraging and conciliatory factor in an often tense situation in Leuven.

"If the task of our confreres was varied and difficult, all the greater is their joy and happiness now that they have all returned to our midst, satisfied with the work done. Steeped in their working power, they are now preparing in our houses of Scheut and Louvain with new zeal to fight paganism on foreign soil one day."

- Fr. Jaak Leyssen in "Missiën van Scheut,"

The strict movement

There has always been a tension within the Congregation between the religious and missionary aspects of the Scheutist vocation: is a Scheutist first and foremost a monk or a missionary? This tension reached its peak, especially in the years following World War I. A great deal has already been published on this subject, so we will limit ourselves here to a few isolated observations.

Those who especially emphasized the religious element – the adherents of the “strict movement” – liked to refer to Fr. Arthur Surmont as their pioneer. The latter had been a novice master for 19 years, from 1919 to 1930, and had clearly left his mark on the young people of that time, thus also on many young people whom the ex-soldiers met in Scheut and Leuven. For the latter, this constituted an additional problem in addition to all those mentioned above. However, Father Van Zuyt and a few professors, including Fr. Jozef Calbrecht, could also play a conciliatory role. However, this did not take away the fact that about 20 ex-soldiers left the Congregation shortly after the war. Others, however, grew into energetic and courageous missionaries.

Albertus Padang, cicm
Intern in DR Congo

Gaudencio Amaral, cicm
Intern in DR Congo

An experience of learning Swahili

Being a missionary can be a challenging task, particularly when it comes to language barriers. As a native Indonesian speaker, my first language is Bahasa Indonesia. However, since I joined CICM, I have had to learn how to speak other languages like English and Swahili. Though it has been a challenging experience, learning these languages is necessary to communicate effectively with the people I serve.

Since joining CICM, I have learned to adapt to living in different countries to continue my missionary work. Initially, I had to learn two languages, English and French, as I come from Asia. I learned English before attending the novitiate and studied theology in the Philippines. After English, I was assigned to work as a missionary in the AFA Province, which led me to Cameroon, where I had to learn French. This language is essential as it is widely spoken in my mission province.

Missionary work is my response to God's call to serve His people. As a missionary, I must immerse myself in the life of the people I serve. This required me to learn their language, as language plays a vital role in bridging the gap between us and the people. I learned this quickly after my experiences in the Philippines, Cameroon, and Congo. I had to learn their language to integrate and connect with the people's culture, which was a great challenge. However, learning the language of the people we are sent to is an essential part of missionary work, so there is no excuse to avoid it. Therefore, I prepared myself accordingly to face the challenge of learning the language of my new mission in Lubumbashi. When we arrived, the people welcomed us warmly and encouraged us to start our apostolate.

I want to share my recent mission land in Lubumbashi, the second-largest city in Congo after the capital, Kinshasa. People in Lubumbashi speak two languages, namely French and Swahili, with Swahili being the most widely spoken language. I had just finished learning French in Cameroon before going to Congo, so I needed to learn Swahili to communicate with the locals. This is a tough challenge for me as it is not easy to master two languages simultaneously.

I have organized my Swahili lessons with two teachers for my companion, Gaudencio Amaral. Initially, I had a lesson from 1:30 to 3:30 pm with my teacher, and Gaudencio had his lesson from 3:30 to 5:00 pm with his teacher. However, learning was difficult as our teachers were busy and needed more time to teach us. After a month, we decided to change teachers, and Father Jean-Paul Kasengu found a new teacher for both of us. We had separate lessons at different times - Gaudencio in the morning and I in the afternoon. Gradually, we started picking up the language and having small conversations with people. However, we don't think one month is enough to master a language.

We still have two more months left for learning and the immersion program with host families, which lasts for three months, to improve our language skills. To strengthen my Swahili personally, I read during morning masses in our community and the parish. I also joined a parish choir to learn the words of the songs. However, singing in Swahili is challenging because it is a tone language. Nonetheless, I draw two important values from this experience that remain engraved in my heart. I seek the presence of God during difficult times, and secondly, I seek the strength to continue my vocational journey to serve the people to whom God has sent me through prayer.

As the letter to Hebrews 13:5 states, "I will neither leave you nor forsake you." So, when I am having a good time alone or with others, I thank God, who is always by my side. I feel so blessed that everything I am, have, and do are fruits of divine providence.

The second important thing to me is having the support of God's people. The teachers here are incredibly kind. They help me improve my Swahili so that I can converse with people in practice. My colleagues are also very supportive and guide me through my training. I feel very grateful for all of this. I pray to God to grant me more of His grace and to put people of goodwill in my path who can help me advance in my missionary and religious life for the greater glory of God and the salvation of humankind. - Albertus Padang

An experience of Living in Community

My name is Gaudencio Amaral. I am an Indonesian national and currently working as an intern with the CICM Province of AFA. Over the past few months, I have been learning the Swahili language and also involved in a pastoral experience in Lubumbashi, under the guidance of Father Jean-Paul Kasengu, the Parish Priest of Notre Dame de Guadalupe Parish. I am writing this article to share my experiences and information about community life with you.

As mentioned earlier, I am currently doing my internship at the parish of Our Lady of Guadalupe, which is a part of the Archdiocese of Lubumbashi. Our arrival has made our community more diverse and international. Our parish priest and mentor, Father Jean-Paul, is a Congolese, while my longtime companion, Albertus, and I are from Indonesia. Despite our different backgrounds and cultures, we live and work together like brothers, striving to fulfill our mission. After having lived in this community for almost seven months, our life's dynamic here is lively and enriching.

As religious missionaries, prayer is an essential part of our daily routine. For us, prayer is crucial to fulfilling our mission of serving the Lord, as without Him, we are nothing. Therefore, we have community prayer and Mass every day. We attend morning mass with Christians on Mondays, Wednesdays, and Fridays, while on Tuesdays, Thursdays, and Saturdays, we have mass in our community. In the evening, we pray vespers together as a community in a spirit of fraternity. This spiritual exercise not only helps me grow in my faith but also brings me closer to God. It provides me with the steadfast support and strength I need to carry out my mission.

I cannot ignore God because he inspires my prayers and missionary work through the Holy Spirit. Fraternity is our congregation's second most important aspect after the priestly life. As our motto says, “one heart and one soul,” we share our experiences daily with a bottle of beer at 12:00 and 21:00. Father Jean-Paul is a model of a CICM missionary. Despite being busy with pastoral work, he always finds time to be with us for meals and community prayer. He is always available to listen to our difficulties, gives us advice when necessary, and encourages us as we follow Christ. Living in an international and multicultural community takes work. Still, with a bit of openness and self-denial, I have learned to adapt, integrate, and appreciate the cultural habits of the environment in which I now live. That is why I am proud to say that I am delighted to work and live in our Lubumbashi community. - Gaudencio Amaral