Philippe de Rosen, cicm
Missionary in Belgium

When Jesus spoke, he often had something in front of him to use as teaching material.

The exegetes hypothesize that at this moment, he saw people destroying an old bread oven and scattering the waste in the ruts in the road caused by erosion. Hence his remark at the end of the sentence: "When salt has lost its flavor, all it is good for us to be thrown out and trampled underfoot by men."

In fact, in Jesus' day, bread ovens were made from blocks of earth mixed with salt from the Dead Sea; these blocks acted as refractory stones: they had noticed that the salt allowed the heat to accumulate in the oven and then, with the fire removed, to bake the loaves without burning them.

Through baptism, Christians receive the fire of God's love: if they have the SALT of faith within them, they can welcome the fire of God's Spirit and radiate it around them.

Salt lost its power to welcome fire, so the ovens were destroyed. However, it could be used to consolidate paths damaged by erosion and trampled underfoot by people, as Jesus says in the Gospel.

Let us keep the salt of faith, and we will radiate around us the Love that God has placed in our hearts (Mt. 3:17: liturgical translation). In the past, salt was also used to preserve food, when we did not have a fridge. Salt preserves.

Salt can also be a sign of fidelity, of incorruptibility (=something that does not go to waste): the Bible speaks of a Covenant of salt.

Salt also gives taste to food: Christians are called to give taste to life, to provide that essential touch to life in society: the gift of self, the service of others. Through love we will transform the world.

Message on the Internet (2003)

Copyright: Association Apostolat Sainte Thérèse

"I'll use an example to show how our ignorance of the Palestinian environment makes a parable obscure. I'm talking about the parable of the SALT: "You are the salt of the earth" (Mat 5:13) and in another form in Mark 9:50 and Luke 14:34-35: "You are the salt of the earth, if the salt loses its flavor, with what shall it be salted? It is good only to be thrown out and trodden underfoot by men".

"If the salt loses its flavor!" Do you know of a salt that is no longer salty? There is no such thing; what does it refer to? And why say this salt is thrown on the ground and walked on?

In general, the Fathers of the Church did not know well Palestine. They were Greeks and had a profound contempt for "barbarian" civilizations. They said a lot of things about salt: salt is what preserves food; it's what prevents it from rotting. In the end, we never understood what Jesus meant when he said: "You are the salt of the earth." And then, some thirty years ago, a Swiss sociologist went to live in a small village in Palestine, in the Hebron region, to carry out a sociological study of the customs of Palestinian Bedouin life. One day he came across some children trampling along a path, breaking salt slabs and trampling the salt underfoot.

He asked them: "What is this salt? - It's the salt from the oven", they replied. [In Aramaic, "salt from the oven" is more or less the same word as "salt from the earth" because "oven" and "earth" are more or less the same word arsa.

The scholar said to them, "What is this salt from the oven?" - Ah well... it wouldn't burn if we didn't put any salt in it".

In Palestine, there is very little wood, and in the Arab villages, the fuel most used for cooking is camel dung. But I wouldn't advise using camel dung for heating because it burns badly. They also use salt, but not ordinary salt, salt from the Dead Sea, which is very rich in magnesium chloride. Our sociologist took one of these pieces of salt and sent it to a friend of his who was a chemist so that we could study the salt and see to what extent it could help combustion. They discovered that it was a catalyst that made it possible to make fire with things that burn badly, with much less wood than is usually needed. According to the Bible, burnt offerings were sometimes made with 12 bulls at the Temple in Jerusalem. You can imagine how much wood was required [ And the ritual for the holocaust says that the victims must be "salted" for the fire (Ez. 43,24. Lev. 2,13) ], so that it would burn with less wood. And St Mark tells us that: "every man shall be salted for the fire" 9, 50 - cfr TOB note c

"Salted for the fire". What does this mean? It makes sense when you realize salt was used to facilitate combustion in Palestine then. You will also remember that Jesus said: "I have come to set fire on the earth; what do I want but for it to burn? (Luke 12, 49). If you put that in the background, what does Jesus mean when He tells us: "You are the salt of the earth"?

Well, it's one of the most beautiful definitions of apostolate: you are the catalysts. The fire is God's action, it's the Spirit. The task of the apostle is not to be the fire but to be the one whose presence allows the fire to spread to propagate. He fans the fire. That's what the apostle is. He's someone whose presence allows the fire of the Spirit to take hold and the word to spread. I've developed this example at length because it seems to me to be very instructive of what archaeology and the study of the environment can contribute to understanding a parable that was a closed letter to us".

Through baptism, Christians receive the fire of God's love: if they have the SALT of faith within them, they can welcome the fire of God's Spirit and then radiate it around them.

Salt lost its power to welcome fire, so the ovens were destroyed. However, they could be used to repair paths damaged by erosion and were therefore trampled underfoot by people, as Jesus says in the Gospel.

Let us keep the salt of faith, and we will radiate around us the Love that God has placed in our hearts (Mt. 3, 17: liturgical translation)

God has placed his love, his fire, in us. How can we nurture it? How can I be the salt that allows this love to shine forth?

Jonel Dalimag, cicm
Missionary in the Philippines

Ongoing Formation sessions are already part of the tradition of the CICM. These are extraordinary occasions for confreres to share life and experiences as religious missionaries. These are also suitable investments for the Congregation in terms of animation, formation, and spiritual renewal. (This is a current reflections inspired by an ongoing formation I took part two years ago.)

In October of 2022, I participated in an Ongoing Formation Session organized by the General Government. With the theme "Cast into the Deep" (Lk. 5:4), the OF Session 2022 objective was to rekindle, revitalize, and deepen one's missionary vocation and spirituality. It was an invitation for self-aggiornamento amid the fast-paced changes in the world accelerated by the advances in sciences, information technology, and social media. This self-aggiornamento and renewal are rooted in our charism, spirituality, mission, and history and are well described and recorded in our beautifully written documents. Ongoing Formation is also an invitation for us to return to our documents. William Wyndaele, cicm, once wrote: "We do have our own wells for a CICM spiritual life, for a CICM spirituality. What we need to do is to drink from our own wells."¹

The theme of the 3-weeks OF Session was itemized into weekly themes: To achieve the goal of renewal and self-aggiornamento The first week carried the theme "Speak Lord, you servant is listening" (1 Sam. 3:10). The second week went on with the theme "You are the Salt of the Earth" (Mt. 5:13); and the third week took off with the theme "New wine, new wineskins" (Mk. 2:22).

Speak, Lord, Your Servant is Listening

As religious missionaries, we often limit our understanding of God's voice to what is written in the Bible. When we take time to listen to God, we tend to only focus on passages from the Bible. Sometimes, we even concentrate on just one word or phrase. This method becomes so ingrained in us that it's our default setting whenever we engage in spiritual listening. This habit takes away from the missionary aspect of listening to the Lord speaking to us through human stories and the voices of nature. As missionaries, we interact with people regularly, and God speaks to us through their stories. In turn, we convey God's message to others through our own experiences.

During the first two days of the OF Session, Bp. Prudencio Andaya, Jr., CICM, D.D., the facilitator, led a recollection on the theme Rekindling the Fire and Living Out the Call Today. He emphasized the power of storytelling and story-listening in rekindling the flame of mission and living out our call in today's world. He highlighted the significance of stories in expressing the way and mind of God, linking people across generations, and ultimately connecting everyone to God. He suggested that our stories and God's stories are original experiences, and our 'image and likeness' may reside as part of the same story.²

As CICM Missionaries, we take the Incarnate Word as the model of our charism, spirituality, and mission. We are constantly reminded to embody the cultures, stories, struggles, and joys of the people we serve. Our Kindling the Fire of 1974 emphasizes the shift from an ideal of a monolithic Church to one that unites different local churches in unity and tends towards greater incarnation. In CICM, the mission is defined as the joint participation of all faith communities in God's liberating action in history. The purpose of the mission is not the Church itself but the coming of the Kingdom in the world. Every ecclesial community has a historical vocation of service to the world, inspired by the Gospel and faith in the coming of the Kingdom of justice, love, communion, and peace. The Church writes history with them by working with diverse peoples to build a better world as God desires.³

In our missions, the concept of incarnation manifests in various missionary attitudes such as integration, solidarity, unity of heart and soul, community, internationality, interculturality, and multiculturality. The Acts of the 9th General Chapter in 1981 emphasizes the missionary attitude of integration as an essential element of our mission and spirituality:

“We are of different nations, but we meet each other from within the people among whom we live. It is to these people that our behavior and missionary deportment have to refer in order to make our integration as complete as possible. This demand implies that we go beyond the limits of our history and of our own culture. We should do everything possible to foster in ourselves an attitude of openness and listening that would allow us not only to give, but to receive as well, to go beyond our ways of thinking and to accept situations where we depend on the people and the local situation. More and more, we should deepen the implications of a real communion with the poor, of sharing their life style and willingness to be evangelized by them.”⁴        

Indeed, the Lord speaks to us through the stories of the people we encounter, the events we witness, and, of course, through the Sacred scriptures.

You Are the Salt of the Earth

"You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men." (Mt. 5:13). If salt loses its flavor, how shall it be seasoned? The answer is ongoing formation!

Ongoing formation sessions are an integral part of life in CICM. These sessions are not just about new ideas and trends in religious missionary life. They are primarily opportunities for individuals to reflect on their personal journey and the mission of the Congregation. The goal of ongoing formation is to strengthen the essence of our missionary vitality so that we do not become "good for nothing and be thrown out and trampled underfoot by men."

Life is a journey, and our mission is also a journey. At some point, we may feel exhausted along this journey. There are times when life becomes unbearable due to excruciating pain, energy-sucking boredom, purposeless decisions and actions, and meaningless daily routines. When this happens, our natural inclination is to give up. Giving up means becoming complacent with life despite losing vitality and creativity. As we grow comfortable with this meaningless and purposeless existence, we fail to recognize the invitation to delve deeper into life, its potential, and opportunities. We lose our 'saltiness'."

The call to cast into the deep is not appealing anymore because we become too comfortable with life on the seashore. Life on the seashore is more appealing and relaxed because there are fewer risks or dangers, and the constant beauty of the shore, the smooth sands, and the waves wipe away all the footprints of our difficulties or problems. We feel good when the waves in the sand wipe out the imprints or traces of our problems. It gives us temporary relief. However, deep inside us, the loss of meaning and purpose is slowly sucking our energies, opportunities, and potential. The will to live meaningfully, be relevant, and make a difference in other people's lives is wiped out in us.

When life is too comfortable, we risk losing our daring to go the extra mile. Our fear of losing our security, comforts, and familiar routines in life deprives us of the joy of venturing into the unknown, the unfamiliar, and the undiscovered part of who we are. We discover more about who we are when we challenge ourselves to risk throwing ourselves into the deep, unknown, and unfamiliar place where we have no security other than our faith. We need to be disrupted by the ordinary and familiar things that we have always been doing that give us comfort and security. We need to be disturbed in our plans to see other options for us that we might have avoided for so long. "Disturb us, Lord, when with the abundance of things we possess, we have lost our thirst for the waters of life."

Let us not allow the comforts and securities in life to put out that flame or spark that has been with and in us. It is always tempting to stay where life is so easy. However, the fire of mission, service, love, and faith in us demands that we go beyond comforts and familiarity and journey toward the unknown and unfamiliar part of who we are. We need to journey within ourselves to rekindle the flame that sparked when we decided to take the path of the vowed life.

It takes a lot of courage to cast our lives into the deep, to go the extra mile, to do more, and to test the limits of our potential. Courage is indeed tough to gather and muster. However, if we are to be relevant in today's world, that is, to be the salt of the earth and make a difference in other people's lives, we need to muster that courage to cast into the deep. We get to know ourselves more by casting our lives into the deep. In facing our own demons, our darkness, and our issues, we get to find new directions and relaunch our lives with the best version of who we are. Duc in Altum is a journey to our deepest core. This journey allows us to revisit our motivations, inspirations, aspirations, values, and principles. In casting ourselves into this journey, our only securities are our HOPE and FAITH that overcome our FEARS and HESITATIONS. Others cannot do it for us. We must do it ourselves.

New Wine, New Wineskins

With time, our religious missionary vitality and intensity of service and dedication diminish, fade, or wane. We feel exhausted due to the monotonous life cycle of the mission. We feel drained of energy because we do not see any newness in our actions. We are not fruitful anymore. When we are in that situation of being unproductive, often, we tend to continue doing what we have been doing for so long without putting any meaning, significance, or relevance on it. We do them just for the sake of having something to do and not for the sake of the mission. Hence, self-aggiornamento is necessary. We need 'new wines in fresh wineskins.

Lifestyle wine and wineskin

Duc in Altum calls for disruption or a distraction of what we used to do. This Duc in Altum journey demands the attitude of LETTING GO, letting go of our comforts, securities, routines, plans, and projects to allow ourselves to discover more about life and its purpose and meaning. In letting go, we discover true FREEDOM, which fills our lives with purpose and direction. Freedom is discoverable when we break the trappings and chains that hold us from moving on. There is no freedom when there is fear of judgment or penalties. Freedom is a lifestyle. There is true freedom when we live a lifestyle that allows our energies and potential to flow freely and spontaneously. When we do things just because they are obligatory or because we want to impress our superiors, then we are not free. When we do things just because we fear that other people will judge us for not doing anything, then we are not free. However, freedom becomes a lifestyle when things are done as the spontaneous expression of who we are and what we are. LIFESTYLE IS MISSION! "Arise from your sedentary lifestyle to care for your brothers and sisters and bear witness to the Gospel of joy" (Pope Francis, April 22, 2022). "It is striking that even some who have solid doctrinal and spiritual convictions fall into a lifestyle that leads to an attachment to financial security or a desire for power or human glory at all costs, rather than giving their lives to others in mission. Let us not allow ourselves to be robbed of missionary enthusiasm!" (E.G. #80).

Love wine and wineskin

The beauty of casting ourselves into the deep is that we discover that the deepest core of who we are and what we are is LOVE. "Faith, hope, and love…all three, but the greatest is LOVE." We let go of things because we love them. We are free because we love. We hope because we love. We expressed our faith because we are loved. Love is not just an emotional thing to be felt but a commitment, a conviction, and a disposition to be lived, witnessed, and put into action. LOVE is MISSION! Love as a mission is not limited to our relationship with ourselves and others. Love as mission encompasses our relationship with nature, the living and the dead, the spirits around us, and the GREAT SPIRIT (the Creator). Love allows us to see the face of God in the faces of other people who are different from us. Love will enable us to recognize God in nature, in rivers and mountains, and lead us to act according to this recognition of God's Spirit in nature.

_______________________

¹ Fr. William Wyndaele, cicm, CICM Spirituality, in EUNTES, No. 4, (1990) 14-24.

² William Bausch, Storytelling: Imagination and Faith (Connecticut: Twenty-Third Publications, 1995), p. 15-16

³ Kindling the Fire, Acts of the 8th General Chapter (Albano, 1974), p. 47-51

⁴ CICM Missionary Presence, Acts of the 9th General Chapter (Rome, 1981), p. 30.

Left: the Incarnation; right: the bush and the Redemption
Life is stronger than death. The bush blossoms.

Philippe de Rosen, cicm
Missionary in Belgium

"When God reveals himself to Moses (Exodus 3), He is standing in a thorny bush. What does this mean? A Jewish text by Rabbi Shimon ben Yohai explains this: "Just as this thorny bush is the hardest of all the shrubs in the world, so that any bird that enters it cannot get out safely without tearing its wings on the thorns, so Israel's slavery in Egypt was harder than all the slavery in the world".

Why did God speak to Moses from that bush? "I have seen and heard the cry of my people.I have come down to deliver them... Go, I have sent you! (Ex. 3, 7-8)

Just as that bush was the humblest of all the shrubs in the world, so the Israelites had descended to the lowest depths and God came down with them to save them".

"The Bible is a pedagogical work that reveals little by little who this God is, who is capable of lowering himself and imprisoning himself out of love. It also reveals who man is: man is great in God's eyes, despite his weaknesses and faults.

- Jacques Duquesne: the God of Jesus Christ p.91

"A puny bush in the desert that bursts into flames, and becomes "budded"; the destructive power is unable to eliminate the life-giving power of the sap! This is the image of the people of God: within the people of God there is someone Moses does not yet know.”

"On that day, a branch will grow out of the stump of Jesse, father of David, an " offspring " (SCHEUT in Dutch) will sprout from his roots. On him will rest the Spirit of the Lord: the spirit of wisdom and discernment, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord". Isaiah 11, 1-3.

"What's left when you've lost everything, when suffering crushes you? What's left is God. But what can he do if we don't welcome him? Like Moses, we too often prefer to take a diversion to "understand" without getting too involved! How can God get through our unbelief? He is the Presence.... externally, nothing changes: the suffering and misfortune are still there, but he joins us there. It is in the experience of my total powerlessness that God himself can be freed from his powerlessness to act, if we let him into our hearts".

- Notes taken in Besançon: Retraite 2001

CHRISTMAS and EASTER are the same reality: It is Christ humbly lying in a manger, in solidarity with innocent children massacred, in solidarity with immigrants by being forced to flee protected by his parents to Egypt, ready to do the Father's will by staying in the Temple for 3 days without his parents knowing.....from the very beginning a "sword pierces Mary's heart"...

How do we face up to this mystery? Let us dare to take this leap of faith: whatever suffering we face, the LIFE offered by Jesus (God-Save, - Emmanuel, God with us) will have the last word. The LIGHT will be stronger than our darkness.

In a painting by Jan Van Coninxloo in the church of St. Denis in Forest-Brussels, we see the angel Gabriel announcing to Mary that she had been chosen to be the Mother of Jesus, the Son of God.

Mary is kneeling on a “prie-Dieu”, meditating with the Bible open on the passage from the Burning Bush in Exodus 3. This meditation on God's humility enabled her to say YES, I am the Handmaid of the Lord.

Our Lady of Scheut appeared at Pentecost 1450, surrounded by Light, on the site where our Institute was founded by Father Théophile Verbist. Mary surrounded by "buds" in a tree in full bloom. Is this a reminder of the revelation of the Burning Bush? A call to become, in our turn, missionaries called to announce that God is coming to make a New World and that this world is already "budding".

Our Lady of Scheut, Our Lady surrounded by buds, help us to believe that life is stronger than death.

Melanio Michael Reyes, cicm
Missionary in RP

Introduction

In the wake of profound changes in the world that have brought about significant shifts and transitions, the role of the treasurer has also evolved to become increasingly complex, delicate and vital. As more than a decade had passed since the last meeting of all Provincial treasurers and recognizing the need to navigate across and through the changes within our Congregation and the world, Raul Caggauauan, the Treasurer General, organized a session of all Provincial treasurers on October 2-13, 2023. With the theme “Transparency and

Accountability in our Missionary Work”, the meeting was held at the Guest House of Saint Louis University, Baguio City, Philippines. The meeting aimed to enable treasurers to share experiences and acquire the necessary tools and strategies to adapt efficiently and effectively to significant changes affecting their work.

During the meeting, the Provincial treasurers and the Treasurer General had the privilege of being in the company of Charles Phukuta, the Superior General. The treasurers were all equipped with the necessary documents and information to facilitate a productive and informative exchange of experiences and insights.

The cool and serene atmosphere in Baguio, accompanied by the warm and cordial welcome of Gilbert Sales, the SLU President, and the SLU personnel, provided an animating environment to create and renew the good CICM spirit among treasurers. The first day started well animated by the Saint Louis University Glee Club welcoming and entertaining the participants with their captivating display of talents, which elicited a heartwarming response among the participants. 

The conference hall on the top floor, aptly described as “the Upper Room” with its panoramic view of the city and the horizons of mountains, was the venue where the participants embarked on a shared journey of united hearts and minds towards a collective commitment to transparency, accountability, and responsible management of financial resources.

Experts' points of view

Recognizing the importance of understanding the emerging challenges the treasurers face today, the Treasurer General invited experts to help the participants see the value of their ministry, as well as to equip them with the necessary tools and strategies to confidently navigate through and with the ever-changing financial landscape and detect potential threats that can compromise the quality of their witness and the integrity of the mission.

Andre de Bleeker, our General Archivist, shared with the participants an insightful and inspiring conference on the role of treasurers as witnessing ministers in the Congregation. Andre’s talk initiated a sharing that transcended the technical aspects of financial management. He presented an invitation to a deep concern for the spiritual dimension of the work of treasurers. The talk of Andre elicited among the treasurers a profound understanding of spirituality as he illustrated the noble examples of our Founder and the concepts of money in the bible. The input of Fr. Andre and the exchange of experiences reaffirmed the commitment of treasurers to accountability and transparency.

Mr. Andreas Machnik, from Pax-Bank, based in Cologne, Germany, gave a presentation on financial management and best banking practices. He addressed the challenges faced by religious institutes in maintaining credible financial conduct. He emphasized the importance of good financial conduct within the church as he shed light on cases of financial mismanagement that have plagued religious institutions and the hurdles they continue to face as consequences. In his discussion, he highlighted the need for corruption prevention. In understanding the complexities involved, the participants were convinced about the need for a comprehensive system to prevent corruption, even seeking external support in establishing effective internal controls that foster financial integrity and accountability.

To strengthen the treasurers' financial expertise, Ms. Jill Landefeld from Brown Advisory and a member of our IHM Investment Management Committee conducted an engaging session on investment. The objective of the session was to provide the treasurers with valuable insights and knowledge to enhance their ability to make informed financial decisions regarding reinvesting IHM common fund dividends, selling shares, realizing gains, and financing budget deficits. While most treasurers may not be directly involved in portfolio management, the session and exercise on portfolio construction provided a valuable foretaste for them of how capital funds operate within the IHM Common Fund.

To better understand the dynamics of the EMI, a video conference was set with the responsible for operations of EMI medical insurance, Mr. Sylvain Sacheli, and Ms. Anne-Marie Goosens, the CICM group manager of EMI insurance at Scheut. Their intervention clarified several concerns about medical refunds in the provinces and provided a comprehensible procedure to facilitate the process for better outcomes.

Sharing of experiences

The scheduled agenda included an opportunity for each treasurer to present their experiences, shedding light on the financial situation of their respective Provinces. This forum allowed them to express the joys, frustrations, and challenges inherent in their roles. The exchange of experiences proved to be a meaningful experience. Treasurers gained more insights, expanding their horizons and better understanding of the financial intricacies involved in their roles. The participants realized that the challenges faced by one Province could resonate with others, fostering a sense of solidarity and unity among treasurers. Beyond each narrative, a broader picture emerged. One got a snapshot of the financial situation of every Province. In a way, this collective understanding highlighted the need for congregational solidarity in the pursuit of CICM's corporate mission.

Other practical matters

During the final days of the meeting, the Treasurer General took charge and led the discussions on various practical points. The participants discussed various issues on finances in Initial Formation, Provident Fund, Green Fund, Congregational solidarity, and other relevant issues outlined in our Vade Mecum B document. Throughout the session, the participants engaged in a fruitful discussion and received clarification regarding Provincial policies on finances. The clarifications and reminders have contributed to helping treasurers improve collaboration and work efficiently.

As each day unfolded, the participants immersed themselves in the daily activities, learning something new and gaining valuable insights. The experience cultivated a profound appreciation for the opportunity to expand their understanding and skills as treasurers. The communal spirit that permeated through the participants was fraternal and inspiring.

The events of the day always left impressions of fulfillment to the participants. The communal prayer, the celebration of the Eucharist, and the conviviality of the evening “potus” promoted relaxation and bolstered the camaraderie among confreres. To further foster their fraternal connection, the group embarked on a weekend getaway to the picturesque Hundred Islands in Pangasinan, where relaxation and appreciation of nature intertwined harmoniously.

Words of fraternal support

On the last day, Charles Phukuta delivered a heartfelt message of gratitude and admiration to all the Provincial Treasurers. He emphasized the importance of being fruitful and faithful, drawing inspiration from biblical figures in the Gospel. He reminded the treasurers to remain open to God’s providence and embrace newness in their work. Lastly, he emphasized the significance of rest and having a sense of humor for their well-being and effectiveness as treasurers.

The meeting concluded with the Holy Eucharistic presided by the Superior General and celebrated at the SLU Parish Church. He was joined by the confreres of the Baguio-La Union District and attended by the heads of various University offices. In the meal served after, everyone further celebrated the fraternal communion and affirmed the identity and mission as CICM Missionaries.

Conclusion

The meeting of all CICM Provincial Treasurers was a resounding success, as evidenced in the evaluation. The gathering fulfilled its intended purpose of sharing and learning among the participants and from the invited experts. The challenges faced by treasurers in managing finances are undoubtedly demanding, especially in a constantly changing context. In a world where financial situations are perpetually evolving, treasurers can find comfort and guidance by embracing the profound invitation to find the true treasure in life.

As the treasurers departed from “the Upper Room”, they carried the inspiration and renewed energy to continue their ministry. They understood that while the financial landscape can be volatile and uncertain, their true and ultimate treasure lies in the Lord and the mission entrusted to them as treasurers. 

Source : Chronica No. 5 Sept-Dec 2023

We, twenty-two CICM confreres, who completed the Initial Formation between 2010-2014 and participated in the 2022 Ongoing Formation Session organized by our General Government, at the CICM Mission Center, Maryhill, Taytay, Rizal- Philippines, from October 9 – 30, 2022, are grateful to the Congregation for:      

• Receiving us as members and allowing us to fulfill our dreams and passion to be missionaries;
• Bringing us together as confreres of the same generation to share our experiences and hopes for the future of our Congregation;
• Believing and investing in us to continue the Mission.

After three weeks of prayer, listening to speakers, sharing of experiences, self-evaluation, and reflection on our identity as men consecrated to God for mission, we have allowed ourselves to be rekindled with the fire of our original call, and we commit ourselves:

• To deepen our relationship with God through prayer, retreats, missionary Spirituality, personal devotion, and self-care;
• To generously surrender our personal securities and protections to God and rely only on his grace as Moses did when he took off his sandals in God’s presence;
• To renew our vows daily in the silence of our hearts as a way to achieving holiness;
• To keep sight of our being religious missionaries by creating boundaries for a safe environment in our communities and ministries;
• To build healthy communities through self-knowledge, storytelling, proactive conflict resolution and management;
• To witness intercultural living in a multicultural world;
• To be familiar with CICM financial systems and be good and accountable stewards of our resources;
• To be attentive to the new challenges and opportunities to do Mission in this ever-changing global world, and be responsive through new ways of evangelization in the following priorities: Youth, social media, migration, care of “our Common Home”, option for the poor, and Interreligious dialogue;
• To use the synodal process in our decision-making.

With a strong desire to give back what we have received, we count on the intercession of the Blessed Virgin Mary our Patroness. May her example and the courage of our Founder Théophile Verbist and his first companions give us the strength to embrace the future with renewed passion for Christ and for humanity by being joyful, passionate, and zealous CICM missionaries. May God bless our Congregation.  

Taytay, Rizal, Philippines October 29, 2022

By Frans De Ridder, cicm

We are celebrating the bicentennial of the birth of Théophile Verbist, our Founder. Our Taiwan Missionary Community held its recollection from 7 to 9 February 2022. Together we reflected on the charism of our Founder. We remembered and prayed about the two pillars of his foundational charism: The abandoned children in China and the conversion of infidels. I want to share a few words on these two aspects of our missionary priorities two hundred years after the birth of our Founder.

Abandoned Children

CICM in Taiwan was among the pioneers to introduce programs for “special children.” Schools founded and animated by CICM have Special Education Programs. Nowadays, couples expecting a child go for prenatal scanning. If the child has any unusual symptoms or is not the “gender” they want, abortion is the most “common” practice.

There are many children abandoned before they are even born. Abortion is like cancer deeply rooted in Taiwan, among the highest worldwide. It is even considered one of the down-to-earth, practical ways of family planning. Not only is abortion a difficult aspect of this society, but also many people do not want babies at all. More and more young people do not want to get married. I think that it would be a sign of faithfulness to our Founder to be “pro-life.” CICM should strongly advocate for beautiful families where children are considered a blessing in our pastoral care to couples and young people!

Conversion of Infidels

Who are the infidels today? For our Founder and his companions, I assume that the “infidels” were the non-Catholics or non-Christians. In the light of the documents of Vatican II, we believe that we must pay attention to God’s self-revelation in other religions. This calls for greater attention to Interreligious Dialogue. Reading an essay by Cardinal de Kesel of Belgium, I observed his great concern for the growing influence of Islam in Belgium. Number 16 of Lumen Gentium and Nostra Aetate give a strong impetus for us to reflect upon and take initiatives in the area of discovering God’s presence in other religions. Religions have to become partners at the service of God’s Kingdom.

Language Study

However, the point that struck me most was the awareness of how limited our Founder’s command of the Chinese Language must have been. And I do not blame him. He was already in his early forties and hadn’t had any time to learn Chinese before departing for China. Once in China, he was busy organizing the prefecture. He was writing countless letters to Belgium, among many others, for fundraising and vocation promotion so that soon more young missionaries could come to China. In a certain way, he was “lucky” that the Eucharist, the sacraments, and songs and prayers were still in Latin. Then, after hardly two years in the China Mission, our Founder died.

Théophile Verbist had no access to any Language School like us today. The MEP (Missions Étrangères de Paris) can now spend three years in language study. Reflecting upon this aspect of our Founder, I began to admire him even more for his humility and tenacity. Our Founder was almost entirely dependent upon lay helpers and Paul Splingaerd – the legendary young helper in his early twenties and a handyman with a “knack” for languages.

Even for us today, three years of full-time language study is, by far, not yet enough. One of our good friends, a member of the Missionaries of Bethlehem, who died at the age of 90, was asked what was the most challenging part of being a missionary in Taiwan after more than sixty years in the country. Without any hesitation: “the Chinese language...” he sighed.

Language study is one of the most important aspects of inculturation and respect for the “soul” of the people with whom we want to share the Good News. Language study is an essential part of Ongoing Formation. Getting along with day-to-day Chinese is not enough. Unfortunately, many of us are not familiar enough with Chinese literature or the classics of Confucius, Mencius, Zhuang Zhe, Chinese poetry, or Chinese religions.¹ Thanks to this recollection about our Founder, I made a new commitment to put in more effort and have the tenacity of our Founder to go on, no matter how little progress I can still make at my age. I turned 82 in April 2022.  

______________

1. Here, I would recommend the book BEYOND EAST AND WEST, (in Dutch, Boven Oost en West) by John Wu.

By Jonel B. Dalimag, cicm

Introduction

Why do we tend to forget the Brothers? This question was raised many years ago and is still being asked today. The General Government asked Euntes to study the issue of the brothers in the CICM in 1997. The study was not guided by the question “how” but “why”. In 1998, the Euntes Center for Ongoing Formation issued a Memo titled ‘BROTHERS IN CICM: THINKING AHEAD’.¹ As a result of the study, the 12th General Chapter of the CICM passed four recommendations in 1999.² What happened to all of these recommendations? Why do we tend to forget the brothers? After an 18-year-long break, the 15th General Chapter in 2017 expressed a desire, not a recommendation, to review the brother-questions. This wish paved the way for the organization of the first General Assembly of the CICM Brothers.

First Assembly of CICM Brothers

From August 14 to 20, 2022, seven (7) CICM Brothers gathered at Centro Ad Gentes in Nemi to discuss their vocation as religious missionaries: Louis Lokumu (KIN), Wilfried Meulemeester (BNL), Robert Dixon (US), Agustin Beya (AFA), Hector Guazon (RP), Niel Arca (RP), and Jonel Dalimag (RP). The Assembly was organized and facilitated by the General Committee on Mission (GCM). According to the 2022 Elenchus, there are only 28 brothers in the Congregation, accounting for 3.6% of the total membership. Only seven of the 28 CICM Brothers attended the Assembly to reflect on their identity, vocation, and mission. They walked through the Congregation’s history and documents to help guide their reflections.

Théophile Verbist and the CICM Brothers

During the Assembly, the ‘Magnificent Seven,’ as the GCM Chairman and Vicar General Adorable Castillo referred to them, looked back at the history of the brothers’ vocation in the CICM. They were guided by the booklet, Let the Brothers Speak³, which summarized the history of the brothers’ vocation in the CICM since its founding. The CICM’s history demonstrates explicitly that ‘From the beginning of the Institute our founder Théophile Verbist and his companions anticipated that lay-Brothers would be an essential part of the missionary venture.’⁴  Verbist did not envision a congregation for clergy only. His initial intention of going to China to care for abandoned children clearly defines his vision of establishing a missionary congregation, that is, one dedicated to serving humanity. The Founder’s missionary vision, as expressed in his many letters, opens the door for non-ordained members of the Congregation:

It is striking to read in the letters of Théophile Verbist how much he wished to have brothers . . ., i.e., brothers having a real vocation and a strong religious formation. He believed that they could render invaluable services for the material organization and the life of the mission.⁵

The Founder’s spirituality is founded on his strong sense of humanity:

Théophile Verbist did not do ‘great thing.’ He did not construct magnificent buildings, create powerful institutions, write a book or treatise on mission. He wrote simple letters of friendship and encouragement. He only spent 27 months in foreign mission and he died young. He just simply responded to the call of mission, the call of basic humanity. He took care of the abandoned children and tried to provide for the needs of the people around him. simple acts of solidarity and human kindness. This is our very own inspiration. The future of the Congregation depends on our particular response to this fundamental call of humanity.⁶

This reflection on the Founder’s personality and spirituality set the tone for the rest of the Assembly’s sharing and discussion.

The CICM Brother: Identity and Mission, A Journey from Within

The Assembly’s objectives and expectations were high: to revitalize vocations to religious brotherhood in the CICM; to formulate and recommend general principles and policies to revitalize the vocation to religious brotherhood, and present proposals and recommendations to the Congregation’s 16th General Chapter. However, it should be noted that the Assembly of CICM Brothers was not organized in preparation for the 16th General Chapter.

To meet the set objectives and expectations, the ’magnificent seven′ embarked on a journey from within, guided by the brothers’ history in CICM. The sharing and reflections were based on personal experiences as CICM brothers. What emerged from this sharing and reflection is the long-established common identity of a CICM brother:

The CICM Brother is first of all a baptized disciple of Jesus Christ. He views his baptism as a ministry to continue the mission of Jesus Christ in the world. As a religious he opted for a radical discipleship for mission. He critically returns to the roots of the Christian faith and is aware of the fact that he is called to follow the Lord very closely. His faithfulness to this call is lived through the observance of the three vows.⁷

In other words, a CICM Brother is a religious missionary in his own right. He is not just a priest’s assistant; he is not a second-rate missionary; and, most importantly, he is not someone who failed to meet the requirements for the priesthood. The identity of a CICM brother is not dependent on the identity of a religious priest. At CICM, we are all religious missionaries. If we all journey together from within and into the original spirit of our congregation, we will discover that we are all brothers in the same charism with one common vocation and mission! The CICM requires a thorough understanding of our common identity:

We should go back to the basics and seriously reflect on our identity as religious missionaries. It will not be easy to initiate such a conscientization process. Consequently, the conscientization process should focus on our common missionary and religious identity – not to be equated with the priestly identity. Hopefully, we will realize one day that we are all brothers, just missionaries.⁸

Challenges Ahead

The clerical mentality is very prevalent in the Congregation. It will be difficult to change this mentality. This is because clericalism is deeply embedded in our processes. The Congregation’s formation program is geared toward the priesthood. The element of missionary formation is missing from the Congregation’s formation program. The spirit of missionary formation pervades seminary activities such as weekend apostolates and immersions, as well as the content of the theological studies program. This gives the impression that ordination to the priesthood is the primary goal of CICM formation. Thus, when someone expresses an interest in becoming a missionary Brother, those in charge of formation are at a loss for what to do. As a result, the formation of a Brother-candidate is highly improvised. Or he simply follows the formation that leads to ordination. Worse, confreres discourage a brother-candidate from pursuing brotherhood and instead encourage him to pursue the priesthood. This was absolutely clear during the Assembly’s discussion.

The problem of embedded clericalism is not limited to formation programs. The problem is even worse in the mission. CICM brothers have no place in our Provinces, where our missionary presence is mostly in parishes with a focus on the sacraments and in ad intra ministries. In our Provinces, CICM Brothers must create their path, sometimes without the support of the Province. However, the Brothers struggle to find their own way and be effective missionaries because their formation, which is clerical in nature, does not provide them with the necessary tools. Professional training of CICM Brothers is required! This is one of the 12th General Chapter’s strong recommendations. Every year, CICM Provinces and even the General Government send confreres for studies (supposedly to meet mission needs), but professional formation or training of CICM Brothers has yet to be explored. Again, the CICM Brothers must attempt to establish their own path to become relevant to the Congregation. Is there hope for the CICM Brothers in the congregation? 

If we judge by our Documents and dig deeper into the spirit of our identity and mission, the answer to the above question is a resounding YES. Our General Guidelines for Mission state clearly that the criteria for our missionary presence, as well as the missionary attitudes required for our involvements indicate a clear path for the missionary ministries of the CICM Brothers. Nothing in the General Guidelines for Mission states that we should be in parishes and only do pastoral and sacramental work. The Guidelines simply state that as missionaries, we must respond to the missionary needs of the place where we are sent; that we must be missionaries of encounter and dialogue; and that we must be pioneers and in solidarity with the people. If our Provinces and communities honestly believe in these Guidelines, there is a good chance and hope that the vocation and mission of CICM Brothers will be revitalized, which will, in turn, restore the entire Congregation.    

“I am always of the opinion
that brothers
are needed.”⁹

___________

1. EUNTES Center for Ongoing Formation, Memo 4: Brothers in CICM, Thinking Ahead, 10/11-GG/Euntes (Kessel-Lo, August 1998). For better appreciation and understanding of the results of the recent General Assembly of CICM Brothers, it is recommended that this document be republished in the Chronica for all confreres.

2. Mission in Frontier Situations, Acts of the 12th General Chapter (Rome, 1999), pp. 30-31.

3. «Let the Brothers Speak» is a document compiled by Jonel DALIMAG which served as an instrumentum laboris of the Assembly. It is recommended that this document be also made available to all confreres.

4. Van Den Berg, Leo, “CICM Brothers” in Chronica, 66 (1996)7, pp. 257-260.

5. Nestor Pycke, “CICM: Foundation, Charism, Venture and Spirit”, in A Passion for Mission, 150 years of CICM, pp. 4-37.

6. Adorable Castillo, August 15, 2022 (Centro Ad Gentes, Nemi). Adorable Castillo animated the first day of the Assembly, which was scheduled as a recollection. He focused his reflection on the CICM Missionary Spirituality.

7. Ibid., p. 19.

8. Brothers in CICM: Thinking Ahead, 1998, pp. 21-22.

9. Letter 269. See: Verhelst Daniels and Hyacint Daniels, La Congregation du Cœur Immaculé de Marie (Scheut), édition critique des sources, Tome II A, La correspondence de Théophile Verbist et ses Companions 1865-1866 (Presses Universitaires de Louvain, 2003), p. 8.

By Rex Salvilla, cicm

Once in a while, we are given a chance to share and discuss some usual CICM topics in a group. These occasions can be the District Recollection, Retreat, preparation for the Provincial Assembly, preparation for the General Chapter, and other occasions where confreres can show their verbal skill. The usual and all too frequent topics are spirituality, community life, simple lifestyle, teamwork, frontier situation, multiculturality, and others embedded in the database of our memory. They may be quickly downloaded from our brains’ hard disk and shared with others through our vocal cords in any group sharing. When I notice these topics, for example, during the preparation of the Provincial Assembly, I could almost volunteer to anticipate and write down the results of the sharing in the Districts with reasonable accuracy. Try it. Supposing, we want to know the stand of the confreres on simple lifestyle. The regular venue would be the District recollection, and the results of the District recollection would be transmitted to a comity that will collate the results of the outcome. Try to anticipate the comity’s final paper by writing it down for each District meeting ahead of time. Your paper will be very similar to the comity’s paper, I guarantee you.

After all, we have been exposed to so many constructive sharing if only we are persuaded of what we are saying, and if only we are convinced that what we are saying applies to every one of us, and if only we are convinced that we must do what we say. Take the example of the financial situation of our Province. We are all convinced that there is a problem. Are we all convinced that we are part of the solution? Concretely, are we convinced that we have to give our income to the community where we belong? If yes, do we do it? When everything has been said and done, more has been said than done.

During the April 2011 Provincial Assembly, there was one essential proponent. That element was outright honesty when delegates were asked to identify the causes of the problems plaguing the Province. For example, on the aspect of individual members, the root causes mentioned are individual interest prevails over corporate vision; individualism; individualistic mentality; lack of personal integration; dislodgement of the Vision [of the Province]; and crisis [that led to the split of some members in 2002]. These root causes, I believe, say it all on behalf of the causes of other aspects like Community life, Leadership, Management, Formation, and others.

In September 2011, there was an extended Provincial Government Meeting where some confreres (like committee chairpersons and District coordinators) were invited to propose concrete actions on all aspects of our lives based on the April 2011 Provincial Assembly result. And we produced another paper. Yes, that is correct, another paper. In fairness to the participants that I was a part of, the sharing was profound and honest, and the result should be implemented.

Dear confreres, I hate to say it, but we all need to be convinced of our CICM vocation. We must all believe that we are all part of the solution. Our CICM vocation should be continually reinforced through deeds, not just in words. The lack of conviction of our CICM vocation is the real reason why living out of our words is usually tricky or lacking. 

We can enumerate what can weaken or lead to laxity in our vocation. Perhaps it is the lack of community support, especially when one does not attend CICM gatherings anymore. Perhaps it is the lack of spiritual nourishment when prayers, reflection, and meditation become increasingly rare. Maybe it is the presence of too many projects and activities when confreres cannot relax and recreate anymore. Maybe it is the intrinsic nature of advanced studies. I have noticed that some confreres have lost their CICM vocation during or shortly after specialized studies. Whatever the case may be, we must safeguard, nourish, and be convinced of our CICM Calling.

By Jos Das, cicm

Letter received at CTV-Mbudi (Kinshasa)

Dear Sons,

It has been 150 years, to the day, that I have left Mongolia to which the Lord had sent me to proclaim the Good News of His Son. In my humble opinion, he called me to his house too early, for the work I had begun under the inspiration of the Spirit was barely born. On that day, the Congregation was like a child who was only five years old. Now, as I am in the house of the Father, I have another look that of God, I have changed my mind. I now see much clearer. I see that this work was not mine but that of the Lord, and what he had begun, he could not let it die. This is what I would like to tell you: The Congregation of the Immaculate Heart of Mary is the work of God to which he has called us to collaborate, all of you and me. Become imbued with this truth, and then you will be able to live your mission, the mission of God, with confidence, for it is in good hands, those of God.

Now, as I splay the clouds and look down the world from heaven, I see you at work in four continents. I’m really surprised. The day I left the earth, in the last hours of my life there, I thought it was over. I was worried, even anxious. I thought, “I worked in vain.” Why these negative thoughts? Because I considered the foundation to be my work, but it was God’s work. And it still is. Hence this development. As Saint Paul says, we sow, but it is God who makes it grow. Many confreres have joined me here at our Father’s house, more than 2000 of them. We are happy together; we are pleased to be here. We do not forget you, but we pray for all of you.

Yes, I repeat, I am amazed and at the same time delighted to see how this small plant in the beginning grew and became a big tree. The image has changed, the color has changed. My first companions were all Belgians and Dutch, and it was like that for many years. But our life, work, joy, and endurance inspired and attracted young people from the countries where we were at work. Today, the Scheutists family, the CICM, counts among its members confreres from Africa, Asia, the two Americas, and Europe. It has become like a vast field of flowers, of different colors and beauties, a field much richer and less monotonous than when it was at the beginning. When I started this work, I could not imagine such a development, such growth. Let us thank God, for he is good.

I know that it is not easy to live with these differences of cultures, mentalities, and ages. I myself experienced it when I arrived in Inner Mongolia, China. I suffered to learn the language, a very difficult language, and at my age… I must humbly confess that my knowledge was very rudimentary. But I made an effort and people appreciated it. They loved me, and they wanted me to stay with them. That’s why they didn’t want my remains to be transferred to Scheut, Belgium. A few confreres had to do it in secret. And understanding people’s mentality, getting into their mentality, is still much more difficult than learning a language. A missionary in another country, among other people, remains a foreigner, even after many years of committed presence. This is an aspect of his poverty that he is invited to accept humbly.

I am proud to see you at work. Wherever you arrive, the first thing you do is to learn the language of the people and go through a period of integration. Language is the gateway. The concern is to be close to the people, to become brothers. From the sky, with my confreres around me, I see this one, very gifted for languages, he feels at ease; another one who struggles, yet moves forward, makes progress, and above all, loves his people and people love him too. That is what is important, that is the Gospel. I encourage you to love people and let yourself be loved. Many confreres put the local language in writing, composed grammars, and dictionaries, translated the Gospel, and the entire Bible into local languages. Congratulations!

I also see fraternal communities, increasingly international and multicultural communities wherever you work. Living interculturality is a challenge; it is not easy to live with people from other cultures, with a different mentality, I have experienced it myself during the few years I lived in Inner Mongolia. My confreres experienced the same thing. Some of them did well; the others had a superiority complex. There was tension. I see that sometimes with you today as well. But you are working on it. You have published “Guidelines for Multicultural Living” to help and encourage all confreres to live a harmonious community life, despite the differences. Thus, I am glad that many of you live a fraternal community life. It is an excellent testimony in today’s world where there are so many divisions, rivalries, regionalism, tribalism. Know that your community and fraternal life is already a mission. This is the gospel lived. Jesus once said: you are all brothers. And Saint Paul adds that there is no Jew or Greek, there is no slave or free man, there is no man or woman; for all of you are one in Christ Jesus.

Do I have to tell you that missionary life requires courage and endurance? I think you experience it every day. But I would add that it also requires a great deal of trust in God. It’s his mission; he never abandons you; he accompanies you. Two words that I have repeated many times in my lifetime: courage and confidence! In your personal and community prayers, always entrust your mission to the Lord. A true missionary is a man of the field, active, enterprising, a pioneer - Scheutists are known as brave workers - but he must also be a contemplative; otherwise, he risks building on sand.

So, I am happy, very happy even, to see you at work in the Lord’s vineyard. But on the other hand, I cannot hide from you my deep sadness, my disappointment, because of the scandals of some, because of the counter-testimonies of others, because of the defections of confreres. I have read this word of Pope Francis, and I ask you the same question: “Who do we want to evangelize with such behavior?” Where do these defections come from? Maybe loneliness? It is not good for man to be alone. These words of God also apply to you. Without a community life, we run the risk of seeking compensation elsewhere: alcohol, women, a bourgeois life, money… Thus, I invite you never to let a confrere down, to have fraternal attention for those who are going through a difficult time, for those who feel alone, abandoned, discouraged, to support each other with fraternal correction, with prayer. Even the confreres who have left the Congregation always remain confreres, you cannot forget them. I am happy that their pictures have been put back in the photo gallery in the mother house in Scheut.

Yes, you need money to do your mission. I wrote it to my companions; I experienced it myself. It was a puzzle: the lives of my companions in China, feeding so many orphans, initiating works for evangelization. So, I’m glad that you’re making efforts everywhere for self-financing and support. I congratulate you on that. But money is not a goal; it must always be at the service of the mission. In the old Constitutions of the Congregation, still in Latin, I read: “Habentes alimenta et quibus tegantur, his contenti sint”, words taken from Saint Paul: “So when we have food and clothes, let us be satisfied.” We must also count on divine Providence, as I wrote: “I am confident that this (money) will happen. God knows that without money there is no way to do his work.”

However, money seems to be a danger. Can I express to you my astonishment and great sadness when I read the Decree in the Acts of the last General Chapter: “ … the 15th General Chapter decrees that any case of grave financial mismanagement or financial fraud is severely punished, requiring from its author reparation and restitution. In case of proven or refusal to do so and lack of collaboration on the part of the person concerned, the competent authority shall use the procedures for dismissal from the Institute…”. If the Participants of the Chapter have come to such a decree, it suggests that mismanagement or financial fraud are unfortunately not rare cases and that it must be addressed with strong means. Saint. Paul was right to write: “The root of all evil is the love of money,” which leads to ruin and perdition. Pope Francis puts it in his own way: “The devil enters through the pockets.”

Each year, the number of confreres decreases. But I am confident because every year a good number of young people join the Congregation. I pray to God that he gives good, true Scheutists. If the Lord gives enthusiastic, courageous, enduring, persevering young people, the future of the Congregation is assured. I tell you that the mission in Inner Mongolia was rough and ungrateful; it is everywhere, I think. So, you need the spiritual and physical strengths necessary to endure hardships. Here I repeat the words I wrote to the novitiate in Scheut on October 20, 1867: “Oh yes, my dear friends, in the interest of the mission to which you so generously offer yourselves, and in your own interest, do not be reckless; test your vocation, without haste; test it seriously”. Courage and confidence! With half-vocations, the Congregation is not served. If, after a serious discernment, you realize that the Lord does not call you to the CICM missionary life, have the humility to do his will, without shame or resentment. The good Lord will continue to love you.

I still have many other things to tell, but if I put them in writing one by one, I think the world itself would not be enough to contain the books I would write of them.

One more thing that makes me happy. I am glad that you have chosen, as the theme of your last General Chapter, my words: “We have a good and beautiful mission!” I repeat them here. I add Courage! Come on! Don’t be afraid! For the mission is sometimes hard and ungrateful. But also, trust! For the Lord is with you.

Your humble Founder Fr, Theophile Verbist. ■