https://mariststudies.org/w/api.php?action=feedcontributions&user=Merv&feedformat=atomMarist Studies - User contributions [en]2024-03-28T19:23:01ZUser contributionsMediaWiki 1.27.0https://mariststudies.org/w/index.php?title=Poup0018&diff=7646Poup00182024-02-11T02:53:50Z<p>Merv: </p>
<hr />
<div>==7 July 1843. — Letter of Victor Poupinel to Jean-Baptiste Epalle== <br />
''Based on the document sent, 3 pages, [[APM]] 1486/21182. Edited in CS2 doc. 87.''<br />
<br />
<br />
''Translated by ChatGPT, February 2024''<br />
<br />
<br />
:Father / Reverend Father Epalle, Apostolic Provicar / Rome / Sea Route<br />
<br />
<br />
;[postal marks]: LYON (-8) 9 ---- -- — DIREZIONE B ------- 17 LUG 43 — CORRIERISTA D ---<br />
<br />
<br />
;[p. 1]: Lyon, July 7, 1843<br />
<br />
<br />
:Reverend Father,<br />
<br />
;[1]: We are eagerly awaiting a letter from your reverence; however, as your reverence might not have written upon arrival in Rome, the Reverend Father General has entrusted me with conveying the following updates and reminding you not to forget to provide 5 baiocchi for the postage of each of your letters in Rome. Without this necessary postage payment, they will not leave Piazza Colonna. <br />
;[2]: You will be pleased to hear, Reverend Father, that our good father is much better; he had 8 days of a severe fever, which left him weak, but he is beginning to resume his duties.<br />
<br />
;[3]: A letter has just been received from Captain Michel in Valparaiso, dated March 10, 1843. He sold the schooner for 17,500 francs and deducted 1,500 francs from this amount for the payment of sailors, excluding his pay and that of the second mate. He hopes to arrive in Lyon in August with his draft for 10,000 francs.<br />
<br />
;[4]: Reverend Father Baty, while dispatching some letters from Wallis of a somewhat old date, wrote to the Reverend Father General on September 6, 1842, a brief letter of which I have the honour to transmit the final words to you:<br />
<br />
;[5]: "I have nothing particular to tell you, my very Reverend Father, except that my position, working with His Excellency on the printing of ''Maori'' books, puts me in a bit of unease and causes me to have consistently unpleasant interactions with the representative of God in this part of His Church. Now, more than ever, I am obliged to make a small sacrifice of myself. May it please Jesus Christ! And I hope it will; for all my needs, I earnestly recommend myself to your prayers."<br />
<br />
;[6]: The ''Australasian Chronicle'' announces that a solemn Mass of thanksgiving was celebrated in Sydney on January 15 for the happy arrival in that metropolis of Fathers Bernard, Moreau, and Chouvet. In its issue of February 2, it states that the directors of the New Zealand Company have written to Colonel Wakefield to allocate a sum of money for the construction of the Catholic church in Port Nicholson. However, the Acting Governor has declared that it is not in his power to grant any assistance for this purpose (in Auckland, where nevertheless the Catholics have met all the required conditions according to ''Sir R. Bourke's act'', to qualify for a subsidy), and yet he has increased the amount given to the Protestant minister in Auckland from £200 to £300 sterling this year. Father Petitjean has started a subscription for the establishment of a school in this city, and the governor has subscribed as a private individual. It seems that the natives in the Bay of Tauranga are at war with each other; the governor had initially calmed them down, but they seem to be more agitated again.<br />
<br />
;[7]: That, Reverend Father, is what we know about the mission; the day before yesterday, we received a new draft from Bishop Pompallier, dated November 29, 1842, payable to Messrs. Thompson & Company for 8,400 francs.<br />
<br />
;[8]: I kindly ask your reverence to inform Father Duclos that I have received the ''Direttorio'' with all the letters. The young man he mentioned to the Father Superior did not come; the package was deposited in Marseille at the Messageries. I had an opportunity for Caen, and I took advantage of it to send packages to Father Grouet addressed to Messrs. Hervieu Le Herpeur. Then, I made another one addressed to Mr. de Malherbe and wrote to Father Christophe, sending him Mr. Duclos's note. The letters for Mr. Carrière and Knight Drach have been posted. Please convey the Father Superior's gratitude to Mr. Duclos for the last rescript he obtained for us. You will kindly reimburse him for the expenses, and we will settle it upon your return. My regards and thanks to this dear friend.<br />
<br />
;[9]: It seems to me that I have nothing more to tell you, except that your letters are eagerly awaited, and I earnestly recommend myself to your prayers and holy sacrifices.<br />
<br />
;[10]: I have the honour to be, with the utmost respect, Reverend Father, your very humble and obedient servant, Victor Poupinel.<br />
<br />
;[11]: I would be much obliged if you could bring in writing the little dialogue that the holy apostles Peter and Paul had when they met on their way to martyrdom. It is written above the door of the small chapel erected on that site, on the road to St. Paul-outside-the-walls.<br />
<br />
;[12] [in Colin's handwriting]: Father Poupinel has told you what's new. I content myself with adding that you should take care of your health, take precautions not to catch a fever. We await news from you. Totus tibi, Colin.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0018&diff=7645Poup00182024-02-11T02:51:32Z<p>Merv: Created page with "==7 July 1843. — Letter of Victor Poupinel to Jean-Baptiste Epalle== ''Based on the document sent, 3 pages, APM 1486/21182. Edited in CS2 doc. 87.'' ''Translated by C..."</p>
<hr />
<div>==7 July 1843. — Letter of Victor Poupinel to Jean-Baptiste Epalle== <br />
''Based on the document sent, 3 pages, [[APM]] 1486/21182. Edited in CS2 doc. 87.''<br />
<br />
<br />
''Translated by ChatGPT, February 2024''<br />
<br />
<br />
:Father / Reverend Father Epalle, Apostolic Provicar / Rome / Sea Route<br />
<br />
<br />
;[postal marks]: LYON (-8) 9 ---- -- — DIREZIONE B ------- 17 LUG 43 — CORRIERISTA D ---<br />
<br />
<br />
;[p. 1]: Lyon, July 7, 1843<br />
<br />
<br />
:Reverend Father,<br />
<br />
;[1]: We are eagerly awaiting a letter from your reverence; however, as your reverence might not have written upon arrival in Rome, the Reverend Father General has entrusted me with conveying the following updates and reminding you not to forget to provide 5 baiocchi for the postage of each of your letters in Rome. Without this necessary postage payment, they will not leave Piazza Colonna. <br />
;[2]: You will be pleased to hear, Reverend Father, that our good father is much better; he had 8 days of a severe fever, which left him weak, but he is beginning to resume his duties.<br />
<br />
;[3]: A letter has just been received from Captain Michel in Valparaiso, dated March 10, 1843. He sold the schooner for 17,500 francs and deducted 1,500 francs from this amount for the payment of sailors, excluding his pay and that of the second mate. He hopes to arrive in Lyon in August with his draft for 10,000 francs.<br />
<br />
;[4]: Reverend Father Baty, while dispatching some letters from Wallis of a somewhat old date, wrote to the Reverend Father General on September 6, 1842, a brief letter of which I have the honour to transmit the final words to you:<br />
<br />
;[5]: "I have nothing particular to tell you, my very Reverend Father, except that my position, working with His Excellency on the printing of Maori books, puts me in a bit of unease and causes me to have consistently unpleasant interactions with the representative of God in this part of His Church. Now, more than ever, I am obliged to make a small sacrifice of myself. May it please Jesus Christ! And I hope it will; for all my needs, I earnestly recommend myself to your prayers."<br />
<br />
;[6]: ''The Australasian Chronicle'' announces that a solemn Mass of thanksgiving was celebrated in Sydney on January 15 for the happy arrival in that metropolis of Fathers Bernard, Moreau, and Chouvet. In its issue of February 2, it states that the directors of the New Zealand Company have written to Colonel Wakefield to allocate a sum of money for the construction of the Catholic church in Port Nicholson. However, the Acting Governor has declared that it is not in his power to grant any assistance for this purpose (in Auckland, where nevertheless the Catholics have met all the required conditions according to Sir R. Bourke's act, to qualify for a subsidy), and yet he has increased the amount given to the Protestant minister in Auckland from £200 to £300 sterling this year. Father Petitjean has started a subscription for the establishment of a school in this city, and the governor has subscribed as a private individual. It seems that the natives in the Bay of Tauranga are at war with each other; the governor had initially calmed them down, but they seem to be more agitated again.<br />
<br />
;[7]: That, Reverend Father, is what we know about the mission; the day before yesterday, we received a new draft from Bishop Pompallier, dated November 29, 1842, payable to Messrs. Thompson & Company for 8,400 francs.<br />
<br />
;[8]: I kindly ask your reverence to inform Father Duclos that I have received the Direttorio with all the letters. The young man he mentioned to the Father Superior did not come; the package was deposited in Marseille at the Messageries. I had an opportunity for Caen, and I took advantage of it to send packages to Father Grouet addressed to Messrs. Hervieu Le Herpeur. Then, I made another one addressed to Mr. de Malherbe and wrote to Father Christophe, sending him Mr. Duclos's note. The letters for Mr. Carrière and Knight Drach have been posted. Please convey the Father Superior's gratitude to Mr. Duclos for the last rescript he obtained for us. You will kindly reimburse him for the expenses, and we will settle it upon your return. My regards and thanks to this dear friend.<br />
<br />
;[9]: It seems to me that I have nothing more to tell you, except that your letters are eagerly awaited, and I earnestly recommend myself to your prayers and holy sacrifices.<br />
<br />
;[10]: I have the honour to be, with the utmost respect, Reverend Father, your very humble and obedient servant, Victor Poupinel.<br />
<br />
;[11]: I would be much obliged if you could bring in writing the little dialogue that the holy apostles Peter and Paul had when they met on their way to martyrdom. It is written above the door of the small chapel erected on that site, on the road to St. Paul-outside-the-walls.<br />
<br />
;[12] [in Colin's handwriting]: Father Poupinel has told you what's new. I content myself with adding that you should take care of your health, take precautions not to catch a fever. We await news from you. Totus tibi, Colin.</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7644Poupinel contents2024-02-11T02:50:37Z<p>Merv: /* Volume 1: From Lyon, Puylata (1837-1857) */</p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0013|'''0013''' 10 Sep 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0014|'''0014''' 17-24 May 1841 – Victor— Poupinel to François Pompallier]]<br />
:*[[Poup0015|'''0015''' 27 May-3 Sep 1842 — Report by Victor Poupinel on his journey to Rome with Jean-Claude Colin]]<br />
:*[[Poup0016|'''0016''' April 1843 Account by Victor Poupinel of the mission of April 1843 in Saint-Bonnet-le-Troncy]]<br />
:*[[Poup0017|'''0017''' 10 May 1843 — Victor Poupinel to Jean-Baptiste Epalle]]<br />
:*[[Poup0018|'''0018''' 07 Jul 1843 — Victor Poupinel to Jean-Baptiste Epalle]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0490|'''0490''' 06 Aug 1859 — Victor Poupinel to Euloge Reignier]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0017&diff=7643Poup00172024-02-11T01:56:42Z<p>Merv: Created page with "==10 May 1843 - Letter from Victor Poupinel to Jean-Baptiste Epalle== ''According to the autograph copy, 2 pages, APM 1486/21182.'' ''Translated by ChatGPT, February 202..."</p>
<hr />
<div>==10 May 1843 - Letter from Victor Poupinel to Jean-Baptiste Epalle==<br />
<br />
''According to the autograph copy, 2 pages, [[APM]] 1486/21182.''<br />
<br />
''Translated by ChatGPT, February 2024''<br />
<br />
<br />
:My Reverend Father,<br />
;[1]: I have the honour of sending you a package of English books. They were requested through a note that was discreetly handed to the Father Superior upon his departure from Belley. The Reverend Father Superior was initially undecided about what to do regarding this note, as it was not signed, and these books did not seem to be requested by your reverence. However, it was presumed that your reverence was not unrelated to this request, and I was tasked with the purchase. To avoid unnecessary expenses, I am sending eight copies of the first volume of Télémaque; I had them in my room. They belong to the mission of Western Oceania; that should not be forgotten. I do not think the second volumes are necessary in the least.<br />
<br />
;[2]: Now, who will pay for the order that was placed? I do not yet know. <br />
<br />
;[3]: In place of Boyer's Dictionary, I sent Stone's for three reasons: it is cheaper, more portable, and, I have been assured, more esteemed. It is a new edition. I could not find the requested bilingual Télémaque volumes (English and French, French and Italian) at the bookstore.<br />
<br />
;[4]: Nevertheless, I am happy to find this opportunity to recommend myself to your fervent prayers and holy sacrifices and to express, with the utmost respect, my reverence, my reverend father, your very humble and obedient servant,<br />
:::Victor Poupinel<br />
<br />
;[5]: Lyon, May 10, 1843</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7642Poupinel contents2024-02-11T01:55:30Z<p>Merv: /* Volume 1: From Lyon, Puylata (1837-1857) */</p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0013|'''0013''' 10 Sep 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0014|'''0014''' 17-24 May 1841 – Victor— Poupinel to François Pompallier]]<br />
:*[[Poup0015|'''0015''' 27 May-3 Sep 1842 — Report by Victor Poupinel on his journey to Rome with Jean-Claude Colin]]<br />
:*[[Poup0016|'''0016''' April 1843 Account by Victor Poupinel of the mission of April 1843 in Saint-Bonnet-le-Troncy]]<br />
:*[[Poup0017|'''0017''' 10 May 1843 — Victor Poupinel to Jean-Baptiste Epalle]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0490|'''0490''' 06 Aug 1859 — Victor Poupinel to Euloge Reignier]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0016&diff=7641Poup00162024-02-11T01:49:10Z<p>Merv: Created page with "==April 1843 - Account by Victor Poupinel of the mission of April 1843 in Saint-Bonnet-le-Troncy== ''According to Mayet (Mayet's writing), S2, 3-8. Edited in CS2 doc. 69.''..."</p>
<hr />
<div>==April 1843 - Account by Victor Poupinel of the mission of April 1843 in Saint-Bonnet-le-Troncy==<br />
''According to Mayet (Mayet's writing), S2, 3-8. Edited in CS2 doc. 69.'' <br />
<br />
<br />
''Translated by ChatGPT, February 2024''<br />
<br />
<br />
:A mission in the parish of the Father Superior General in 1843.<br />
<br />
;[1]: In 1843, a mission was given in the parish of the father. As, when its history is written, one might be pleased that I spoke of this circumstance, here is what Father Poupinel wrote to me about it, as he was giving it with Father Maîtrepierre.<br />
<br />
;[2]: "It is the mission that, along with that of ..., possesses all my affections: no mission until now has seemed to me as peaceful, as calm, as edifying as that one. It is a blessing for Saint-Bonnet (that's the name of the parish) that we did not receive strangers for confession. We did not have that enthusiasm, that commotion, that tumult that makes a great noise from afar; but I believe that peace has always prevailed and that the good is perhaps more solid. Moreover, the parish was stirred as much as possible, and only one individual did not confess. Alas! He is a very good man cruelly tried, and I hope that later he will return to the good Lord. It is not necessary to tell you that everything was conducted with prudence; you know who was at the helm. Fr. the parish priest said that if he had a reproach to make to Father Maîtrepierre, it would be for having been a little too prudent. I believe that is the best of reproaches. We each confessed about 500 people; we stayed four weeks, less one day. The consecration to the Holy Virgin, the blessing of the children, and the planting of the cross, all these ceremonies were perfectly successful and beyond our expectations. Father Maîtrepierre, who fears noise and commotion, anticipating a solemn departure, had us move suddenly and incognito. But many people who noticed it came crying in the street asking for his blessing, and I too could not leave without shedding tears for this good, sensitive, religiously instructed people, animated by faith and who know how to weep for the faults that human frailty makes them commit.<br />
<br />
;[3]: "Throughout the mission, I stayed at Mr. Colin's, the elder brother of our good Father General, and in the house where this good father has lived since the age of 10 or 11.<br />
<br />
;[4]: "The Colin family, one of the wealthiest in the area, is also one of the most venerable. The patriarchal spirit still reigns there, and I have had few spectacles as touching as that of Mr. Colin's (Joseph) numerous family in Saint-Nizier.<br />
<br />
;[5]: "Father Maîtrepierre did not miss, in the opening instruction of the mission, to recall that it was a blessing for us to come to work in Saint-Bonnet, that it is to this parish that we owe our superior, and that we would like to express our gratitude to him in a worthy manner. The arrival of Father Colin, the elder, filled us with joy. He gave the instruction on Easter Monday morning."</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7640Poupinel contents2024-02-11T01:48:16Z<p>Merv: </p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0013|'''0013''' 10 Sep 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0014|'''0014''' 17-24 May 1841 – Victor Poupinel to François Pompallier]]<br />
:*[[Poup0015|'''0015''' 27 May-3 Sep 1842 — Report by Victor Poupinel on his journey to Rome with Jean-Claude Colin]]<br />
:*[[Poup0016|'''0016''' April 1843 - Account by Victor Poupinel of the mission of April 1843 in Saint-Bonnet-le-Troncy]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0490|'''0490''' 06 Aug 1859 — Victor Poupinel to Euloge Reignier]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0015&diff=7639Poup00152024-02-10T23:47:06Z<p>Merv: </p>
<hr />
<div>==27 May – 3 September, 1842. — Report by Victor Poupinel on his journey to Rome with Jean-Claude Colin==<br />
''According to Mayet 4, 1-80.''<br />
<br />
<br />
''Translated by ChatGPT, February 2024''<br />
<br />
<br />
''This extensive report by Poupinel is published here in full. Various excerpts have already been edited: see the introduction to CS1, doc. 372, and doc. 392.''<br />
<br />
<br />
:My notes on the journey I made to Rome in 1842 to accompany our Reverend Father Superior General.<br />
<br />
<br />
;[1]: On May 27, 1842, the eve of our departure, the priests of the house in Lyon went to the room of the Father Superior to receive his blessing. He said to us: Although you are priests, I will bless you in nomine Domini, then he added: I am not going to Rome, as you well know, to deal with a personal matter. Whatever Rome's decision, whether for yes or no, I will be equally content with either. I fear only one thing, that Rome may go further than I want; otherwise, whatever it wants: the Holy Spirit guides it.<br />
;[2]: This journey, which the Father had long felt the necessity of, frightened him for a long time by the mere thought of it; but as soon as he decided, he hastened the moment of departure as much as he could. But he often told me that he wanted to appear very humble, very simple in Rome; he always rejected anything that might have a slightly less religious and less modest air. The letter that the Bishop of Belley wrote to the Holy Father almost made him blush because it was so flattering to him and to the Society.<br />
;[3]: On Saturday the 28th before our departure, the Father asked me for holy communion, and after the boat departed, we said quite long prayers to place our journey under the protection of the Holy Virgin, St. Joseph, and the holy angels. The Father was tired for a few hours.<br />
;[4]: On Sunday, the 29th, we celebrated Mass at the cathedral of Marseille; the father maintained incognito, although the vicar general seemed to have suspected a little who he was on that occasion; the father strongly recommended me not to make him known during the journey because a hidden life was very pleasing to God. I can assure you that what occupied him greatly throughout the journey was living unknown.<br />
<br />
;[5]: On May 30, we went to confess and say Mass at the Reverend Capuchin Fathers; the father was very pleased with the simplicity and cleanliness of their chapel. At 4 o'clock in the afternoon, we were on board the Mongibello; at 5 o'clock, we left the port. We occupied the second-class seats; but when the father saw the magnificence of the accommodations, he expressed his surprise and sorrow; then he reminded me how much he preferred the small merchant ship that had first brought him to Rome; for he lay on ropes, and everything breathed the poverty of Nazareth.<br />
<br />
;[6]: On June 2, in Livorno, the father strongly recommended to me in conversations not to easily express my opinion, not to decide: this is contrary to humility; then he does not like priests who judge, condemn, treat rigorously at every opportunity. He even feared that many priests would come to France within 20 years to trample on true principles under the pretext of getting rid of rigorism. Then he said to me: I never judge bishops. My principle is: papa ante omnes, episcopi ante alios.<br />
<br />
;[7]: Several clergymen, including Mr. Féret, told me that they were struck by the air of holiness and simplicity impressed on the father's face. Mr. Féret, in particular, admired his prudence, his faith, and he told me, pointing to the empty niche near the statue of Blessed Liguori in St. Peter's: that's where your superior's place is. How many times this same clergyman said to me: I must go pay my little visit to your venerable one, and he did it almost every day. The father's modesty struck all those who saw him.<br />
<br />
;[8]: True to his principle of remaining hidden, he never referred to himself as the superior general of the Society when he went to make visits; at the beginning of visits, he called himself a Marist priest, when it was necessary for the matters he was dealing with. This reserve greatly edified certain people, including two Carthusian fathers who later learned of the father's status.<br />
;[9]: One day he said to me: "The Pope no longer looks; the present is mine, and I must foresee the future as much as it depends on me." Thus, I constantly had the opportunity to admire his prudence, especially regarding the affairs of the missions in Oceania. He was constantly occupied with this mission; he was alarmed by the extraordinary difficulties it presented. His zeal was not discouraged; but while saving the Oceanians, he did not want to lose the subjects bound to him by vows. "My heart does not allow me to abandon them," he said, so he surrounded himself with all possible lights; he prayed and had communities pray; he consulted religious superiors and other individuals of recognized prudence and experience. "For nearly fifteen days," he told me, "I seem to be doing nothing, and I have done a lot because I have consulted a lot. If I were to stay in Rome for six months, I would spend three months without setting my affair in motion."<br />
<br />
;[10]: Upon arriving in Rome, we went to pray at the Mamertine prisons and walked the Way of the Cross at the Colosseum. The father was upset that the season, his weakness, and his duties did not allow him to visit these places of devotion. Despite the oppressive climate, he was often on the move, and I often admired how little he listened to the weakness of his health in order to consult only the zeal for the glory of God.<br />
<br />
;[11]: "At home," he told me, "we must follow the Jesuits' approach, but the Marists must have the spirit of St. Vincent de Paul. I confess that I love all religious orders, and if I were in a position to be useful to anyone, I would render all possible services to them, believing that in doing so, I would be useful to the Church and to us. People of high standing warned him to be on guard against certain religious. However, circumstances led him to entrust some of his affairs to them, and he said to me: "In God's care. If God wants us to stand, they will not overthrow us. If His will is that we do not go further, so much the better! God's will shall be well accomplished, and I will be greatly relieved." He had much to be thankful for to the Jesuit fathers, and among others, to the general who opened his heart to him. The father thanked him for the service the Jesuits have rendered to our Society in France, for the warm welcome they give us. He implored the general to deign to admit us into prayer union with them and to kindly consider us as their younger brothers. On the eve of our departure, the general father came with Father de Villefort to visit the Reverend Father Superior.<br />
;[12]: I mentioned how Mr. Féret was struck by the father's modesty; I could say the same for several other Frenchmen and several devout and edifying Roman priests. His main concern in Rome was to remain hidden; he had an extraordinary apprehension of being forced to make noise, and I confess that he was in a position where he could easily have gained access to the great, receive congratulations, and even be celebrated. He did everything possible to remain in Rome always tanquam ignotus et occultus. One of the reasons that led him to leave the Hôtel de France was that there he would have too many visits and would be too much in the public eye. We withdrew to two small and rather inconvenient rooms for him (Via della Dataria, No. 94, on the 2nd floor), but which had, in his eyes, the great advantage of keeping us hidden.<br />
<br />
;[13]: He strongly recommended me never to make him known without necessity, and to better achieve this goal, he often reminded me that I should not without reason identify myself as a Marist. So, when he received visits and it was not necessary for people to know that he belonged to the Society, he had himself announced solely as a French priest. When he went to deal with the affairs of the Society, he had himself announced simply as a Marist priest, and he only mentioned his title of superior general when he was asked.<br />
<br />
;[14]: Archbishop Cadolini, Archbishop of Edessa and secretary of the Propaganda, was deceived at their first meeting; then, having soon learned that the father was our superior general, he eagerly inquired, from several people, about the location of our lodging, in order to come and visit, he said, this venerable Mr. Colin; I took him for a saintly priest when I saw him, but he was too modest; he did not tell me who he was. Then the father hastened to visit Archbishop Cadolini, who gave him the warmest welcome.<br />
<br />
;[15]: Moreover, it cost him significantly to make visits, and that's because he feared inconveniencing, because he loved solitude, and above all, he did not want to seek the favor of the great. He had sufficient reasons to see the majority of the cardinals in Rome, and he only saw Cardinals Lambruschini, Acton, Polidori, Mai, Ostini, and Fransoni. He often met Cardinal Castracane, who was in charge of the affairs of the Society.<br />
<br />
;[16]: I know that their eminences receive French priests well, but I believe that several of them received him with a kind of respect and veneration, among others Cardinals Castracane, Acton, Polidori, and Mai, who accompanied him well beyond their room. I had told the father that it was customary to kiss their eminence's ring; he wanted to do it, but none of those who were not bishops ever allowed it. I heard Cardinal Castracane say, and he said it very often to Father Duclos: "I venerate Mr. Colin; he is one of those men we almost never see. How modest he is! How admirable his simplicity is! Then his judgment is remarkably sound."<br />
;[17]: As soon as this eminence learned of the father's arrival in Rome, he sent word that he greatly desired to see him. Every time he presented himself at his residence, he welcomed him with remarkable eagerness, saying each time: "Come and see me whenever you want; you will always please me." It is noteworthy that this cardinal is overloaded with affairs and works constantly. Every time he passed by us on his walk, he greeted the father with remarkable kindness; once on foot, he quickened his pace to reach us. Another time, when he did not notice us, when Fr. Duclos told his Eminence that Fr. Colin had just passed, he went to the carriage window and gave us several gracious salutations. Before our departure, he invited us to dine at his home.<br />
;[18]: Although the father had a great aversion to visits and cut out those that were not absolutely necessary, as soon as business demanded, he did not listen to his aversions or fatigue. Then, he often made long and arduous journeys to go where the interests of the mission and the Society called him.<br />
;[19]: These journeys overwhelmed him, as did the climate and poor food. He was almost constantly in a state of suffering and illness during the first month and beyond. He scarcely spoke of his sufferings; nevertheless, he attended to his affairs and did not take any softeners or minor remedies. Cardinal Castracane, Archbishop Cadolini, the Jesuit General, and others, having learned about his health, strongly urged him to take some trips by carriage and to stop making his visits on foot; they all added that he should not be holier than St. Philip Neri, who traveled quite well by carriage in Rome and said that in Rome everything is vanity except going by carriage. The father then took perhaps half a dozen rides, and his health improved significantly. He subsequently felt better for a month than he had for a long time in France. He believed that the prayers of the Marist sisters contributed greatly to the improvement of his health!<br />
;[20]: The father sometimes dictated new letters to me solely because he thought that a more modest phrase could be substituted. Several times he expressed that he did not like it when, in indifferent matters or those that did not concern us, one took an opposite view to that of the people one was with. I have seen him several times listen with interest and attention to stories to which he did not add much faith. I am quite sure that he did not make any enemies on his journey; he would have taken great care not to offend anyone.<br />
;[21]: In his conversations, he often returned to the love of hidden life, to his favorite expression: "Tanquam ignotus et occultus." "At least," he said, "let this spirit not be lost in the Society during my lifetime. If we make ourselves small, God will bless us." Then he added, "My little Marists, be very small, small. Look, if I could, I would put all my Marists in a bag so that the world would not pay attention to them. But, Father," I said to him, "our vocation is to work for the salvation of souls, and that in all kinds of ministries and in all countries. How do you want, especially in the age we live in, for that to happen without people talking about us?" "I know well," he said, "but this word must make you understand my thought and the conduct I would like to see the Marists follow. Look, I really like the Marist sisters: they are well hidden, no one talks about them. However, the good Lord bestows many graces upon them. They have the spirit of prayer, and I know among them souls for whom I have profound reverence because of the workings of the Holy Spirit.<br />
<br />
;[22]: "As a result of the new divisions in the Oceania mission, one of our colleagues from France found himself elevated to the episcopate and was to be consecrated in France," he told me. "I want this matter to remain secret, and that there be no talk of it at all in France. But, Father, how will you do it? I understand that you will delay the knowledge of this matter as much as possible, that you will strongly recommend modesty, simplicity to the chosen one, that you will make as little noise as possible. But don't let it leak out, let the newspapers maybe not even seize on this matter, I don't know exactly how you will go about it." "Alas! It's true," he said, "why can't we do good without the world knowing about it! The mere thought that this is going to happen, that people will be talking about us, that we will have to gather bishops, that alone could make me sick. Then he examined what means he could take, the advice he would give to the chosen one to stay simple and hidden. He would have liked the consecration to be done by a single bishop: "Then," he said, "almost no one would have known. At least," he said, "I won't make this news public for a while, and the chosen one himself will not know about it.<br />
<br />
;[23]: The father was especially keen on maintaining incognito during the early days of his stay in Rome because he wanted to surround himself with all possible insights to walk prudently and better understand God's will. He consulted during the entire time he stayed in Rome the most knowledgeable and gifted individuals. He asked me to write to Lyon to have prayers offered in the Society. I requested prayers from some communities in Rome. Often, he said Mass for this intention, and it was the second intention every day. For the breviary and the rosary, it was the same. Once, we offered Mass for three days, and another time for nine days, so that in all his actions, he only did the will of God.<br />
<br />
;[24]: He often prayed to the apostles Saint Peter and Saint Paul. He offered prayers for the Holy Father and the cardinals, seeking the light of the Holy Spirit for them. He had great devotion to invoke the glorious martyr Monsieur Perboyre and our blessed fellow member Father Chanel; he always added that our prayers would be useful to them if they needed it. He also prayed for the souls in purgatory. He never forgot our good mother. Many times, before dictating letters or beginning a task, he would say fervent ejaculatory prayers to the Blessed Virgin. Especially when the papers were ready to be submitted to the Congregation for the Propagation of the Faith, he exclaimed several times, "Ah! Holy Virgin, may this matter encounter obstacles if it is not the will of your divine Son!" Another time, he knelt down and addressed a long and touching prayer to her.<br />
<br />
;[25]: After consulting and praying in this way, enlightening the congregation, he would say to me, "I will be content with any decision. I have done what I had to do; we are not asking for a favour but that a responsibility be imposed on us. If my request is denied, I will have less responsibility. If I made these requests, it is to show my Oceanian confreres that I am constantly concerned about them, that I do not forget them when they are at the ends of the earth. Ah!" he often said to me, sharing his concerns and troubles about the mission, "how painful it is to be a superior! You might not see it, but all these worries exhaust me. If I were far from affairs and worries, I would be in better health. But when I feel my confreres in difficulties, in troubles, when I see their virtue exposed to failing, then nothing is too much for me to be useful to them.<br />
<br />
;[26]: On this occasion, I will recount what happened regarding the arrangements he wanted to make for the good of the mission. The prelate cardinal told him that he had found him very moderate in the complaints he had brought to the Sacred Congregation. But the superior, who had consulted people very knowledgeable in mission work, did not want to be satisfied with the letter that had been written to Bishop Apostolic Vicar; for he clearly understood that more guarantees were needed to procure the good of the mission and the religious. He asked for the power to appoint a provincial, to recall missionaries... Objections were raised, then promises were made. When they showed him the draft of the decree, he found it not very favourable to his views. So he wrote a very respectful letter to the Bishop Secretary, but where he explained with holy freedom that the good of the mission and the missionaries required that the superior not be so restricted in the exercise of his authority. The decree was revised. Certainly, it was not what the father wanted, but he realized that he could not easily obtain more, since having proposed twice to Bishop Secretary means to cut short the miseries that devastated the mission, he saw that it revolted him! He seemed content with what he had, and he didn't talk about this matter anymore, because , he told me, God showed me that he didn't want more for the moment. But he was determined to take up this matter again as soon as he believed that God wanted it, and on his return to France, he found the opportunity.<br />
<br />
;[27]: He had many reasons to propose the erection of a new vicariate for Central Oceania. He explained them to the secretary who found them excellent, although one was not too much in line with the way of the Propagation. Although they had not received the response from Bishop Pompallier, the prelate assured that they would go ahead. Instead of erecting a vicariate, the prelate would have liked two, even three or four; but he entered into the father's views of modesty, and, in order to make less noise and spectacle, they agreed to make a slightly larger vicariate, to appoint an apostolic vicar, and to give him a coadjutor; thus achieving the same result. As for the candidates he presented, he had consulted the members of his council beforehand; he had gathered information from many places; he also examined in Rome, and on this occasion, he prayed a lot. He often spoke to me about the responsibility he felt. And never, he said, will I take such a thing upon myself without consulting my confreres.<br />
<br />
;[28]: Regarding the Cafre mission, he presented to Bishop Secretary the letter from the priests who wanted to dedicate themselves to this mission, which was accepted immediately with thanksgiving and a declaration that all the good of the Propagation came from France. But the father made it clear that he would not want a bishop to be immediately placed at the head of this mission; that this number of bishops in a fledgling society would harm its well-being and simplicity. His request was immediately granted.<br />
<br />
;[29]: When the father went to bid farewell to Bishop Secretary, he embraced him affectionately several times and expressed their gratitude to him.<br />
<br />
;[30]: In the report sent to their Eminences the cardinals for the erection of the vicariate, great praise was given to the zeal of the father, who had the success of the missions entrusted to his care so much at heart.<br />
====Affairs of the Society during the Voyage====<br />
;[31]: The father wanted to take advantage of his trip to Rome to further strengthen the Society by obtaining some privileges from the Holy See. Upon arriving in Rome, he quickly handed over the handwritten manuscript of our constitutions to Father Rosaven, assistant to the Father General of the Jesuits. This father, an experienced man and consultant to the Congregation of Bishops and Regulars, after reading the manuscript, assured the father that if he submitted the rules for approval, they would be adopted.<br />
<br />
;[32]: The father stated that he did not want to take such a step so soon, a decision that was highly praised by the consulting father. The consulting father even assured him that their own constitutions, those of the Jesuits, had never been submitted for approval and had been received in their general congregations. Seeing that he could not get the approval of the Society's direction and spirit without presenting the rules, the superior father changed his plan and contented himself with requesting some privileges.<br />
<br />
;[33]: He submitted a very brief petition, asking for the ability to renounce ownership of one's property after a few years, make a vow of stability, renounce dignities, and admit subjects with an exeat to orders. He had also added that the Sacred Congregation declare whether the superior general, assisted by his council or in a congregation, had the right to make particular laws. Since Cardinal Castracane himself answered that the superior could govern and moderari without this power, this declaration was omitted.<br />
<br />
;[34]: The papers for this matter were initially handed over to Canon Crociani, an estimable man in all respects, for whom the father was deeply grateful. After reading the petition, which was only two pages long, he exclaimed, "Small paper, but great things." This remark amused the father considerably, and he spoke to me about it often, saying more than once, "Grant me that, and I don't need to have a rule approved, at least for a long time."<br />
<br />
;[35]: The good canon in question, the minutant secretary of the Sacred Congregation of Bishops and Regulars, took this matter to heart all the more because he had played a significant role in approving the Society. He was also delighted with the father's modesty, the prudence he observed in him, and even his patience. Despite being eager to leave, the father never appeared hurried. The good canon made many efforts for the success of the matter.<br />
;[36]: The dossier was handed over to Cardinal Castracane, who had been the rapporteur the first time. However, as the papers were handed to him very late, and he was very busy, coupled with unforeseen engagements, his work had not yet been submitted to the Sacred Congregation when we left. Mr. Crociani took it upon himself to continue the matter. During his stay in Rome, the father also gave him the manuscript of our rules for examination.<br />
<br />
;[37]: Here are some remarks that Father Rosaven made about the rules: that the mode of electing the superior by the testament of the predecessor was new, had its dangers, and due to its novelty, the congregation might pose some difficulties, but if the Society insisted on this mode, they would yield.<br />
<br />
;[38]: He said to the father, "Your rules are good; besides, you have followed ours." The father said, "Yes. But he told me afterward, "It's true; the approach is the same, but I had conceived the entire plan of our rules before reading any Jesuit rule.<br />
<br />
;[39]: He also mentioned that our way of dealing with bishops, pastors, and others was good, but it was not always easy to follow. The father said to me, "Nevertheless, I will not change it; it's what made us succeed; it's what will propagate us. I want us to miss the establishment of a house, an opportunity to do good; we will find that more than compensated."<br />
<br />
;[40]: I believe that the other remarks did not contain anything else very important. <br />
====The affair of the Marist brothers.====<br />
<br />
;[41]: The father also showed Fathers Rosaven and Mr. Crociani the papers of the Marist brothers; both of them responded that their approval would not suffer the slightest difficulty if it were requested as the approval of a separate body, but it might not be the same if approval were sought as part of a single body with the priests. Here is one of the main reasons that raised this difficulty.<br />
;[42]: When the father superior made his first trip to Rome, he was tired of the constant battles he had to fight against everyone for the establishment of the Society, and he was also pressed by a vow he had made around 1818, if I'm not mistaken, to work on this work until it was brought to the knowledge of the Holy See according to the plan conceived for it and that it already existed. So, to fulfill this vow, in the presentation he was obliged to make in Rome to submit to the Sacred Congregation on his first trip, he showed the Society divided into its three distinct branches united under the superior and, in addition, a third order.<br />
;[43]: Cardinal Castracane was the rapporteur; he found the plan gigantic, monstrous. He was convinced that such a society could not function with this constitution. Consequently, he reported in this manner, and when the Society was approved, he caused a clause to be added to the decree stating that, in approving the congregation of priests, the congregations of brothers and sisters would be set aside. However, to approve the brothers anew, considering them as one with the priests, even though they had separate administrations, occupations, and houses, it required either an annulment or evasion of this first decree. It was assumed that this would be challenging for the cardinal who had authored it since he now found himself obliged, through the new petition, to present an opinion entirely opposite to the one before other cardinals. Moreover, in Rome, changing one's opinion or annulling a previous decree is not well-received.<br />
;[44]: So, the first time the father spoke to his eminence about the approval of the brothers, proposing to do whatever she wished, the cardinal immediately responded: "But there is a contrary decree." The father explained the reasons, which the cardinal did not fully grasp - not surprising as in Rome, the situation of the clergy and religious in France is not well understood.<br />
;[45]: However, the father discussed it with Mr. Tavenet, explaining the state of the brothers' congregation and expressing his affection for the Marist brothers. He even told Mr. Tavenet that if he could one day step down from the position of the superior general, he would join the Marist brothers. After this, the father laid out to the venerable Sulpician the position of the brothers in France, their need for priests, their administrative style among themselves and with the Marists, and the spirit of the Society. Mr. Tavenet conferred with the cardinal, who was completely changed.<br />
<br />
;[46]: His eminence summoned the father, who candidly and simply explained the reasons. The father was happy, he said, to return to his straightforward and frank character, which had been somewhat displaced despite himself. The pressure to shape the petition in a way that showed priests and brothers as one society was considerable. The father had difficulty accepting this form, but he was urged in every way. He was told that in Roman congregations, a lack of formality could hinder the success of this matter. He said enough to convey the state of the congregation, and that was true. "Yes," said the father to me, "but there is a bit of human in that, and I want there to be nothing of us, but that the good Lord does everything."<br />
<br />
;[47]: Cardinal Castracane noticed the reluctance, and in the first meeting after Mr. Tavenet's discussion, he said to the father with kindness: "But, Mr. Colin, you have put some skill into your petition." It was then that the father explained everything to him with the greatest clarity, having gone to the cardinal with this intention. He handed him a document a few days later, clearly outlining the relationship between the brothers and the priests, the state of the brothers' congregation, as seen by bishops and pastors.<br />
<br />
;[48]: Several conversations of this kind that the father had with the cardinal revealed to his eminence all the uprightness, prudence, and purity of intention in this character. Therefore, he spoke highly of him to Mr. Crociani and Mr. Duclos. "He is one of those men you hardly see nowadays; he is the vir simplex et rectus mentioned in Holy Scripture. Mr. Colin is a saint. He has understood his century," added Cardinal Castracane. He even declared that he would not want exemptions from bishops, even if the Holy See offered them.<br />
<br />
;[49]: The cardinal, still struggling to find a way to pass the matter of the brothers, said again: "I know everything will go well during Mr. Colin's life; he will know how to lead this vast body with prudence. But who can guarantee that there won't be troublemakers after him?" This was always his major concern: he feared a separation in the future when the brothers, having become numerous, would feel their strength and begin to presume.<br />
<br />
;[50]: "It is true," said the father, "that this could happen if superiors were always tormenting and hindering the brothers. However, besides the precautions taken by the rule, it doesn't require an excess of prudence to ward off all the dangers that can arise over many years. Moreover, the inconvenience would not be very great if the separation occurred later. Whereas it seems very important for the existence of the brothers that union takes place now, and they are dependent on the superior."<br />
;[51]: Every new piece of information that this pious and excellent cardinal learned each day left him increasingly perplexed. He didn't know how to resolve the issue of the first decree. He suggested to the superior to involve the brothers in the graces; later, to approve them as tertiaries with dependence on the superior general. Seeing all these difficulties and that the time had not yet come, the father asked his eminence not to present this matter. She responded that it would please her if it did not contradict Mr. Colin too much. I was tasked with replying that this delay aligned with his intentions, that he sought only the will of God, and his eminence's sentiment was a sign of that for him. The cardinal also stated that he did not believe the time had come yet and was pleased with the father's patience. However, he asked the father, after his return to France, to send him a clear note on the reasons favoring the union of the priests with the brothers.<br />
<br />
;[52]: The cardinal invited the father to dinner with him a few days before his departure. In the course of the numerous audiences that the cardinal deigned to grant the father, he had the opportunity to make known the spirit of the Society, its way of dealing with ecclesiastical superiors and the lower clergy, the progress the congregation had made in so few years, and how eagerly priests or Marist brothers were requested. All of this surprised his eminence greatly; she kept saying, "The Holy Virgin has blessed; but always maintain the same spirit."<br />
<br />
====Affair of the Roman Breviary====<br />
;[53]: The superior consulted Jesuit fathers on this issue, namely whether our congregation could take the Roman Breviary and Missal without the authorization of the Holy See and of its own authority. They were in favor. Secretaries of the congregation of Bishops and Regulars had a different opinion. So, the father wrote a petition that I initially brought to the Sacred Congregation of Bishops and Regulars. Based on the advice of two secretaries, I imprudently submitted it to the Propaganda without consulting the father. This affair understandably annoyed him. In Rome, there is apprehension about French bishops; they fear upsetting them because of their independence from the general laws of the Church. It is believed that they have no intention of tolerating the Roman Breviary in their dioceses. Monsignor Caldolini, therefore, took the petition to the Holy Father; his Holiness referred it to the examination of the general congregation of cardinals of the Propaganda. Since there was no "consente ordinario" in the petition, they did not want to decide. The father learned the next day what had happened from Cardinal Castracane. The father couldn't help but laugh and said to the cardinal: "If only that troubled their eminences, they should have added: 'de consensu episcopi.' Don't worry, monsignor; I will never quarrel with my bishop over the Roman Breviary." The father then expressed his opinion in such a cheerful manner that the cardinal also laughed heartily. At his invitation, the father wrote a letter the next day to Monsignor Caldolini, expressing his sentiments on the Breviary and the sentiments received in France. It was then that the Holy Father granted not only the faculty to follow the Roman rite but also to recite a good number of specific offices.<br />
;[54]: This affair, which had bothered the father, pleased him in two respects. First, it was that by bringing this matter to the Holy See, they had followed the spirit of the Society. Similarly, he said, I will confer with our bishops when I return to France, for I do not want to do anything without the Pope and the bishops. The second thing that pleased him a lot was to see that in Rome, they did not outwardly condemn the bishops' conduct even when it might not be in line with the spirit of the Roman court. They respected a lot the acts of their administration. This wise conduct is in stark contrast to certain minds in France who judge, decide, criticize, condemn. I do not act like that, he said. If my bishop permits me to do something, I do not examine whether he exceeds his powers; that's his affair, not mine. I am always safe in obeying, if Rome does not object, and Rome will never blame me for acting this way. My principle is: Papa ante omnes; episcopi ante alios.<br />
<br />
====Some specific details about the father during this second trip to Rome.====<br />
<br />
;[55]: During his stay in Rome, the father celebrated Holy Mass almost every day. He was prevented several times by illness and two or three times by very important matters.<br />
<br />
;[56]: Finding a suitable church was a matter of great importance for him. He wanted a sparsely attended church, a somewhat secluded altar, a silent church, and above all, modest altar servers. He visited several churches multiple times but did not find one suitable for his piety. He usually chose the national church of Lucca under the invocation of the Crucifix; it was close to our residence.<br />
<br />
;[57]: One day, he found there a little altar server with a typically Italian lightness, which initially disconcerted the father. But the boy's modesty and seriousness impressed him, and the boy eventually served the Mass with modesty. Since then, the father was attached to this church, and sometimes, when he realized that he didn't have this server upon entering the church, he would leave and go elsewhere.<br />
<br />
;[58]: His health did not allow him to go far to places of devotion. However, he visited some, like the altar where Alphonse-Marie de Ratisbonne was converted: he was particularly moved during Mass. He also visited the room of Saint Louis de Gonzaga, where he celebrated Mass for the congregants of the small seminary of Belley and placed all their names on the holy altar. Saint Peter in Montorio, the place of the crucifixion of the Prince of the Apostles. We went there in very hot weather; the journey was long and strenuous, and he was very tired. However, he told me that God had given him very sweet consolations in return.<br />
;[59]: On this occasion, I must say that he had great devotion to the two princes of the Church in Rome; he often invoked them, recommending the success of his affairs, or, to put it better, the fulfillment of God's will. He often told me that he would be content with any outcome. It was only for that reason that he undertook to have prayers said upon his return to France.<br />
<br />
;[60]: In the evening, after our dinner, around five o'clock, we would take a walk with Mr. Féret; often it was to visit places of devotion or basilicas. An indisposition prevented him from descending with us into the catacombs of Saint Agnes; besides, as the company was numerous and a bit noisy, this pilgrimage would not have been to his liking.<br />
<br />
;[61]: After the visits and letters required by the affairs he was dealing with, he spent his time consulting and gathering as much useful knowledge as possible for the Society. He also obtained some books on canon law, which he studied with great pleasure.<br />
<br />
;[62]: The father particularly liked to be in the areas of ruins during his walks, in the deserts of ancient Rome. The Palatine Hill, especially, with the ruins of Nero's famous palace, led him to meditation and to despise vanity and what passes away more and more. One day, we went to the Aventine Hill to visit the convent of Saint Sabina, where Saint Dominic had lived. He went through all these places with great devotion. But when he arrived in the chapter room where the devil had refused to enter with the patriarch of the Dominican Friars, the father superior knelt down and kissed the ground: so this is the place where this great saint gave such wise advice to his disciples.<br />
<br />
;[63]: Not everything pleased him in Rome concerning customs, churches, and other things. At first, he took great care not to talk to me about it. But as I noticed many things that displeased me, I made many reflections on the subject. At first, he excused it, but when I strongly motivated my opinion, he told me that he thought the same, that many things shocked him, but on his first trip, he had resolved never to speak ill or criticize what he had seen in other countries. It is true that many things depend on character, but what revolted him, although he kept it from others, was the paintings and sculptures so indecent that are found everywhere in Rome, even in churches, as well as the lack of decency in the dress of people of the opposite sex. One evening, he spoke to me with great emotion on this subject: I certainly do not condemn the government, he said; there are evils that cannot be prevented, but I am also convinced that this state of affairs is unfortunate. No matter what people say, familiarity with all these things, there are indecencies that are disastrous everywhere and that must make many victims. I am happy, he said, that God has given me poor eyesight; at least, I do not see what surrounds me.<br />
<br />
;[64]: During his stay in Rome, the father was informed about the papers of the case of Pierre Michel Vintras, the preacher of the Work of Mercy. This affair frightened him because of the diabolical he recognized in it. There is everything here, he said, in the course of the demon of heresy. What particularly distressed him was seeing that these unfortunate enlightened adopt and put forward the most beautiful, sweetest devotions of the Church, such as the Immaculate Heart of Mary, her immaculate conception, Saint Joseph, devotion to the souls in purgatory. This is, he said, a trick of the devil; he sees that a devotion, including that of the Immaculate Conception, is making rapid progress, and he would like to discredit it. He was also distressed when he saw that a certain number of priests and even a religious congregation of women were compromised. Ah! I will be vigilant, he said, so that no Marist will ever get involved imprudently. Let us always be wary of these extraordinary things. I told him then that I had read the first work of Pierre Michel with the circular of Bishop de Bayeux. He was very surprised and promised that he would have the book handed over to him immediately upon his return. I owe it to all of you to keep your faith pure. He greatly approved of the conduct of Bishop de Bayeux, who brought the matter to the judgment of the Holy Father. I had been given the papers of the proceedings; he did not want me to read them and withdrew them. Only from time to time would he himself communicate certain passages to me.<br />
<br />
;[65]: The father did not rush to ask for an audience with Pope Gregory XVI. He told me several times: Since it is not fitting that I come to Rome to deal with affairs and return without throwing myself at his feet to receive his blessing for the Society, I will have to go. Otherwise, I would easily exempt myself; for it is to go and receive compliments from the Holy Father for what the Society does in favor of foreign missions. I cannot treat my affairs with him; rightly, he would refer me to the ordinary examiners.<br />
;[66]: Finally, he decided towards the end of July. Archbishop Cadolini gave him a letter of recommendation, and the audience was not long in being granted. The father was inclined not to have an introducer or to choose Mr. Abbé Duclos; however, the master of the chamber imposed Father Vaures, who was very obliging. Nevertheless, this bothered the father, who did not want the Society's actions and his dealings in Rome to be known right and left. Therefore, he made the resolution to speak only vaguely about things and to hide the rest as much as possible.<br />
<br />
;[67]: Our audience, which was scheduled for August 3, only took place on the 6th. When we were at the feet of the Holy Father and the father wanted to kiss his feet, His Holiness withdrew them and presented his hands, which the Reverend Father Superior did not take. However, at Father Vaures' insistence, His Holiness presented the mule and then the hand, immediately gesturing for him to rise. Father Vaures said that he was the superior of the Marists. Oh, I know, said the Holy Father, I was informed. Then he spoke about the ongoing affairs; the conversation revolved around missions, Father Chanel, the Caffrerie, and the protection of the French government. Finally, the father asked for the apostolic blessing for the entire Society. Most willingly, said the Holy Father, wholeheartedly, so that it may always grow. Then, at the end, he still hesitated to present his foot but offered his hand.<br />
<br />
;[68]: The affairs of the mission having been concluded on August 8, the father hoped to leave on the evening of the Assumption, but delays at the office meant that the papers were not handed over to us until the 27th.<br />
<br />
;[69]: Since the Assumption, the father's health did not remain as good as it had been for the past month. The uncertainty of departure, postponed every two days, caused him annoyance; he resumed his usual infirmities. Nevertheless, he continued to make painful outings until Monday morning the 22nd. On the evening of the same day, he was seized with a violent fever attack, and yet he still wanted to say his vespers during this attack. I went to fetch a doctor who diagnosed a tertian fever; he prescribed a purgation for the next day and announced the attack for Wednesday, which was surprisingly violent: it lasted five hours. Then, afterwards, quinine was administered to break the fever. Indeed, it did not return.<br />
<br />
;[70]: It was then that the father made a vow to Saint Theodore, whose body he had in his room, asking him to obtain the grace for him to leave Rome on the evening of Sunday the 28th, which happened. But the father did not want to tell me what he had promised to this saint.<br />
<br />
;[71]: To reassure him, I went to see Cardinal Castracane, who forbade him from saying his breviary throughout the journey; he recommended a rosary if it did not bother him. He was very reluctant to decide to abstain from meat on Friday and Saturday. I believe he had confessed the day before his illness. One day, on Wednesday, I believe: I'm not telling you to go get my confessor because I don't think there is any danger, and I wouldn't want my illness to be known to the Jesuit fathers, for I fear visits; however, if I get worse, I charge you to go get Father Lacroix.<br />
<br />
;[72]: The next day, he told me: If such fever attacks were to recur, I don't know what will happen, although I still don't believe there is any danger. However, if God wanted to dispose of me now, I would soon have dictated my final intentions to you on several points, especially on the matters I dealt with in Rome. I have always worked for the Society, and I want to die working for it. If I were to die, in virtue of obedience, I charge you to give all my papers to Father Maîtrepierre alone and to speak only to him about what I have done and undertaken here.<br />
<br />
;[73]: But after being very annoyed, I had the consolation of seeing that the father had regained some strength.<br />
<br />
;[74]: In Rome, the father did not want to use the privilege we have of confessing to our fellow brothers. When I asked him to confess to him, he said: Go to Father de Villefort; I would confess you if there were a certain necessity; as if one could not easily find a French-speaking confessor. Moreover, no one has yet used this privilege, and I do not want to start.<br />
<br />
;[75]: During his stay in Rome, the father often spoke to me about his attraction to rural missions, his desire to end up there.<br />
;[76]: However, the subject that seems to be closest to his heart is zeal for the education of young people. He has been occupied with searching for works that could be useful to them. "I have great compassion for them; then, I love childhood; what is small, simple, straightforward." When he saw the multitude of young people who came to receive communion at the altar of Saint Louis de Gonzague on the day of his feast, venerate his relics, and visit his rooms, he was particularly moved. He wanted to say Mass in the room where the saint had died, specifically for the students of Belley College. Upon his return, he began writing a letter to them, addressed to Father Eymard, the director of that institution. Shortly after, perhaps the day after sending this letter, he received one from the young members of the Holy Virgin congregation from the small seminary of Belley, along with a two-faced image. On one side was a heart containing all their names with an inscription at the bottom from the Holy Scriptures, revealing that this heart belonged to him. On the other side was the monogram of Mary with the legend: "in hoc signo vinces." The letter was remarkably touching. The only thing that displeased him was that they had not placed the heart of the Blessed Virgin in place of his own. He carried this image to the holy altar several times, as desired by the devout congregants. He then wrote them another letter, saying: "My dear children, I am conquered," but he did not dare to send it, fearing it might not arrive on time and that the holidays had already begun. "How can one not love children like these?" he said to me. "I was happy on the day they accepted me among them as a congregant. You see, we must become small with them, without humility, however; we must show them respect to win them for Jesus and Mary."<br />
<br />
;[77]: Finally, we left Rome on August 28 at 8 p.m. The next morning, we arrived in Civita Vecchia, where the father felt quite unwell until noon. At noon, he boarded the Minos. The sea air did him good; at least, he could rest. He was not very tired from the storm we had for two nights and almost a day. Unfortunately, he could not spend a night in Marseille, from where we departed after a five-hour stay with uncomfortable seats in the stagecoach. He endured the journey quite well during the first night. But as we were traveling on a Friday and he wanted to observe abstinence, although it was known he was unwell and we were in a separate compartment, his dinner fatigued him a lot. He suffered considerably from Montélimar to Lyon; the night was truly cruel; he could not find any position that relieved him. When he arrived in Lyon, he exclaimed, "Ah! it is high time; I can't take it anymore."<br />
::Signed: Poupinel.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0015&diff=7638Poup00152024-02-10T23:46:29Z<p>Merv: </p>
<hr />
<div>==27 May – 3 September, 1842. — Report by Victor Poupinel on his journey to Rome with Jean-Claude Colin==<br />
''According to Mayet 4, 1-80.''<br />
<br />
<br />
''Translated by ChatGPT, February 2024''<br />
<br />
<br />
''This extensive report by Poupinel is published here in full. Various excerpts have already been edited: see the introduction to CS1, doc. 372, and doc. 392.''<br />
<br />
<br />
:My notes on the journey I made to Rome in 1842 to accompany our Reverend Father Superior General.<br />
<br />
<br />
;[1]: On May 27, 1842, the eve of our departure, the priests of the house in Lyon went to the room of the Father Superior to receive his blessing. He said to us: Although you are priests, I will bless you in nomine Domini, then he added: I am not going to Rome, as you well know, to deal with a personal matter. Whatever Rome's decision, whether for yes or no, I will be equally content with either. I fear only one thing, that Rome may go further than I want; otherwise, whatever it wants: the Holy Spirit guides it.<br />
;[2]: This journey, which the Father had long felt the necessity of, frightened him for a long time by the mere thought of it; but as soon as he decided, he hastened the moment of departure as much as he could. But he often told me that he wanted to appear very humble, very simple in Rome; he always rejected anything that might have a slightly less religious and less modest air. The letter that the Bishop of Belley wrote to the Holy Father almost made him blush because it was so flattering to him and to the Society.<br />
;[3]: On Saturday the 28th before our departure, the Father asked me for holy communion, and after the boat departed, we said quite long prayers to place our journey under the protection of the Holy Virgin, St. Joseph, and the holy angels. The Father was tired for a few hours.<br />
;[4]: On Sunday, the 29th, we celebrated Mass at the cathedral of Marseille; the father maintained incognito, although the vicar general seemed to have suspected a little who he was on that occasion; the father strongly recommended me not to make him known during the journey because a hidden life was very pleasing to God. I can assure you that what occupied him greatly throughout the journey was living unknown.<br />
<br />
;[5]: On May 30, we went to confess and say Mass at the Reverend Capuchin Fathers; the father was very pleased with the simplicity and cleanliness of their chapel. At 4 o'clock in the afternoon, we were on board the Mongibello; at 5 o'clock, we left the port. We occupied the second-class seats; but when the father saw the magnificence of the accommodations, he expressed his surprise and sorrow; then he reminded me how much he preferred the small merchant ship that had first brought him to Rome; for he lay on ropes, and everything breathed the poverty of Nazareth.<br />
<br />
;[6]: On June 2, in Livorno, the father strongly recommended to me in conversations not to easily express my opinion, not to decide: this is contrary to humility; then he does not like priests who judge, condemn, treat rigorously at every opportunity. He even feared that many priests would come to France within 20 years to trample on true principles under the pretext of getting rid of rigorism. Then he said to me: I never judge bishops. My principle is: papa ante omnes, episcopi ante alios.<br />
<br />
;[7]: Several clergymen, including Mr. Féret, told me that they were struck by the air of holiness and simplicity impressed on the father's face. Mr. Féret, in particular, admired his prudence, his faith, and he told me, pointing to the empty niche near the statue of Blessed Liguori in St. Peter's: that's where your superior's place is. How many times this same clergyman said to me: I must go pay my little visit to your venerable one, and he did it almost every day. The father's modesty struck all those who saw him.<br />
<br />
;[8]: True to his principle of remaining hidden, he never referred to himself as the superior general of the Society when he went to make visits; at the beginning of visits, he called himself a Marist priest, when it was necessary for the matters he was dealing with. This reserve greatly edified certain people, including two Carthusian fathers who later learned of the father's status.<br />
;[9]: One day he said to me: "The Pope no longer looks; the present is mine, and I must foresee the future as much as it depends on me." Thus, I constantly had the opportunity to admire his prudence, especially regarding the affairs of the missions in Oceania. He was constantly occupied with this mission; he was alarmed by the extraordinary difficulties it presented. His zeal was not discouraged; but while saving the Oceanians, he did not want to lose the subjects bound to him by vows. "My heart does not allow me to abandon them," he said, so he surrounded himself with all possible lights; he prayed and had communities pray; he consulted religious superiors and other individuals of recognized prudence and experience. "For nearly fifteen days," he told me, "I seem to be doing nothing, and I have done a lot because I have consulted a lot. If I were to stay in Rome for six months, I would spend three months without setting my affair in motion."<br />
<br />
;[10]: Upon arriving in Rome, we went to pray at the Mamertine prisons and walked the Way of the Cross at the Colosseum. The father was upset that the season, his weakness, and his duties did not allow him to visit these places of devotion. Despite the oppressive climate, he was often on the move, and I often admired how little he listened to the weakness of his health in order to consult only the zeal for the glory of God.<br />
<br />
;[11]: "At home," he told me, "we must follow the Jesuits' approach, but the Marists must have the spirit of St. Vincent de Paul. I confess that I love all religious orders, and if I were in a position to be useful to anyone, I would render all possible services to them, believing that in doing so, I would be useful to the Church and to us. People of high standing warned him to be on guard against certain religious. However, circumstances led him to entrust some of his affairs to them, and he said to me: "In God's care. If God wants us to stand, they will not overthrow us. If His will is that we do not go further, so much the better! God's will shall be well accomplished, and I will be greatly relieved." He had much to be thankful for to the Jesuit fathers, and among others, to the general who opened his heart to him. The father thanked him for the service the Jesuits have rendered to our Society in France, for the warm welcome they give us. He implored the general to deign to admit us into prayer union with them and to kindly consider us as their younger brothers. On the eve of our departure, the general father came with Father de Villefort to visit the Reverend Father Superior.<br />
;[12]: I mentioned how Mr. Féret was struck by the father's modesty; I could say the same for several other Frenchmen and several devout and edifying Roman priests. His main concern in Rome was to remain hidden; he had an extraordinary apprehension of being forced to make noise, and I confess that he was in a position where he could easily have gained access to the great, receive congratulations, and even be celebrated. He did everything possible to remain in Rome always tanquam ignotus et occultus. One of the reasons that led him to leave the Hôtel de France was that there he would have too many visits and would be too much in the public eye. We withdrew to two small and rather inconvenient rooms for him (Via della Dataria, No. 94, on the 2nd floor), but which had, in his eyes, the great advantage of keeping us hidden.<br />
<br />
;[13]: He strongly recommended me never to make him known without necessity, and to better achieve this goal, he often reminded me that I should not without reason identify myself as a Marist. So, when he received visits and it was not necessary for people to know that he belonged to the Society, he had himself announced solely as a French priest. When he went to deal with the affairs of the Society, he had himself announced simply as a Marist priest, and he only mentioned his title of superior general when he was asked.<br />
<br />
;[14]: Archbishop Cadolini, Archbishop of Edessa and secretary of the Propaganda, was deceived at their first meeting; then, having soon learned that the father was our superior general, he eagerly inquired, from several people, about the location of our lodging, in order to come and visit, he said, this venerable Mr. Colin; I took him for a saintly priest when I saw him, but he was too modest; he did not tell me who he was. Then the father hastened to visit Archbishop Cadolini, who gave him the warmest welcome.<br />
<br />
;[15]: Moreover, it cost him significantly to make visits, and that's because he feared inconveniencing, because he loved solitude, and above all, he did not want to seek the favor of the great. He had sufficient reasons to see the majority of the cardinals in Rome, and he only saw Cardinals Lambruschini, Acton, Polidori, Mai, Ostini, and Fransoni. He often met Cardinal Castracane, who was in charge of the affairs of the Society.<br />
<br />
;[16]: I know that their eminences receive French priests well, but I believe that several of them received him with a kind of respect and veneration, among others Cardinals Castracane, Acton, Polidori, and Mai, who accompanied him well beyond their room. I had told the father that it was customary to kiss their eminence's ring; he wanted to do it, but none of those who were not bishops ever allowed it. I heard Cardinal Castracane say, and he said it very often to Father Duclos: "I venerate Mr. Colin; he is one of those men we almost never see. How modest he is! How admirable his simplicity is! Then his judgment is remarkably sound."<br />
;[17]: As soon as this eminence learned of the father's arrival in Rome, he sent word that he greatly desired to see him. Every time he presented himself at his residence, he welcomed him with remarkable eagerness, saying each time: "Come and see me whenever you want; you will always please me." It is noteworthy that this cardinal is overloaded with affairs and works constantly. Every time he passed by us on his walk, he greeted the father with remarkable kindness; once on foot, he quickened his pace to reach us. Another time, when he did not notice us, when Fr. Duclos told his Eminence that Fr. Colin had just passed, he went to the carriage window and gave us several gracious salutations. Before our departure, he invited us to dine at his home.<br />
;[18]: Although the father had a great aversion to visits and cut out those that were not absolutely necessary, as soon as business demanded, he did not listen to his aversions or fatigue. Then, he often made long and arduous journeys to go where the interests of the mission and the Society called him.<br />
;[19]: These journeys overwhelmed him, as did the climate and poor food. He was almost constantly in a state of suffering and illness during the first month and beyond. He scarcely spoke of his sufferings; nevertheless, he attended to his affairs and did not take any softeners or minor remedies. Cardinal Castracane, Archbishop Cadolini, the Jesuit General, and others, having learned about his health, strongly urged him to take some trips by carriage and to stop making his visits on foot; they all added that he should not be holier than St. Philip Neri, who traveled quite well by carriage in Rome and said that in Rome everything is vanity except going by carriage. The father then took perhaps half a dozen rides, and his health improved significantly. He subsequently felt better for a month than he had for a long time in France. He believed that the prayers of the Marist sisters contributed greatly to the improvement of his health!<br />
;[20]: The father sometimes dictated new letters to me solely because he thought that a more modest phrase could be substituted. Several times he expressed that he did not like it when, in indifferent matters or those that did not concern us, one took an opposite view to that of the people one was with. I have seen him several times listen with interest and attention to stories to which he did not add much faith. I am quite sure that he did not make any enemies on his journey; he would have taken great care not to offend anyone.<br />
;[21]: In his conversations, he often returned to the love of hidden life, to his favorite expression: "Tanquam ignotus et occultus." "At least," he said, "let this spirit not be lost in the Society during my lifetime. If we make ourselves small, God will bless us." Then he added, "My little Marists, be very small, small. Look, if I could, I would put all my Marists in a bag so that the world would not pay attention to them. But, Father," I said to him, "our vocation is to work for the salvation of souls, and that in all kinds of ministries and in all countries. How do you want, especially in the age we live in, for that to happen without people talking about us?" "I know well," he said, "but this word must make you understand my thought and the conduct I would like to see the Marists follow. Look, I really like the Marist sisters: they are well hidden, no one talks about them. However, the good Lord bestows many graces upon them. They have the spirit of prayer, and I know among them souls for whom I have profound reverence because of the workings of the Holy Spirit.<br />
<br />
;[22]: "As a result of the new divisions in the Oceania mission, one of our colleagues from France found himself elevated to the episcopate and was to be consecrated in France," he told me. "I want this matter to remain secret, and that there be no talk of it at all in France. But, Father, how will you do it? I understand that you will delay the knowledge of this matter as much as possible, that you will strongly recommend modesty, simplicity to the chosen one, that you will make as little noise as possible. But don't let it leak out, let the newspapers maybe not even seize on this matter, I don't know exactly how you will go about it." "Alas! It's true," he said, "why can't we do good without the world knowing about it! The mere thought that this is going to happen, that people will be talking about us, that we will have to gather bishops, that alone could make me sick. Then he examined what means he could take, the advice he would give to the chosen one to stay simple and hidden. He would have liked the consecration to be done by a single bishop: "Then," he said, "almost no one would have known. At least," he said, "I won't make this news public for a while, and the chosen one himself will not know about it.<br />
<br />
;[23]: The father was especially keen on maintaining incognito during the early days of his stay in Rome because he wanted to surround himself with all possible insights to walk prudently and better understand God's will. He consulted during the entire time he stayed in Rome the most knowledgeable and gifted individuals. He asked me to write to Lyon to have prayers offered in the Society. I requested prayers from some communities in Rome. Often, he said Mass for this intention, and it was the second intention every day. For the breviary and the rosary, it was the same. Once, we offered Mass for three days, and another time for nine days, so that in all his actions, he only did the will of God.<br />
<br />
;[24]: He often prayed to the apostles Saint Peter and Saint Paul. He offered prayers for the Holy Father and the cardinals, seeking the light of the Holy Spirit for them. He had great devotion to invoke the glorious martyr Monsieur Perboyre and our blessed fellow member Father Chanel; he always added that our prayers would be useful to them if they needed it. He also prayed for the souls in purgatory. He never forgot our good mother. Many times, before dictating letters or beginning a task, he would say fervent ejaculatory prayers to the Blessed Virgin. Especially when the papers were ready to be submitted to the Congregation for the Propagation of the Faith, he exclaimed several times, "Ah! Holy Virgin, may this matter encounter obstacles if it is not the will of your divine Son!" Another time, he knelt down and addressed a long and touching prayer to her.<br />
<br />
;[25]: After consulting and praying in this way, enlightening the congregation, he would say to me, "I will be content with any decision. I have done what I had to do; we are not asking for a favour but that a responsibility be imposed on us. If my request is denied, I will have less responsibility. If I made these requests, it is to show my Oceanian confreres that I am constantly concerned about them, that I do not forget them when they are at the ends of the earth. Ah!" he often said to me, sharing his concerns and troubles about the mission, "how painful it is to be a superior! You might not see it, but all these worries exhaust me. If I were far from affairs and worries, I would be in better health. But when I feel my confreres in difficulties, in troubles, when I see their virtue exposed to failing, then nothing is too much for me to be useful to them.<br />
<br />
;[26]: On this occasion, I will recount what happened regarding the arrangements he wanted to make for the good of the mission. The prelate cardinal told him that he had found him very moderate in the complaints he had brought to the Sacred Congregation. But the superior, who had consulted people very knowledgeable in mission work, did not want to be satisfied with the letter that had been written to Bishop Apostolic Vicar; for he clearly understood that more guarantees were needed to procure the good of the mission and the religious. He asked for the power to appoint a provincial, to recall missionaries... Objections were raised, then promises were made. When they showed him the draft of the decree, he found it not very favourable to his views. So he wrote a very respectful letter to the Bishop Secretary, but where he explained with holy freedom that the good of the mission and the missionaries required that the superior not be so restricted in the exercise of his authority. The decree was revised. Certainly, it was not what the father wanted, but he realized that he could not easily obtain more, since having proposed twice to Bishop Secretary means to cut short the miseries that devastated the mission, he saw that it revolted him! He seemed content with what he had, and he didn't talk about this matter anymore, because , he told me, God showed me that he didn't want more for the moment. But he was determined to take up this matter again as soon as he believed that God wanted it, and on his return to France, he found the opportunity.<br />
<br />
;[27]: He had many reasons to propose the erection of a new vicariate for Central Oceania. He explained them to the secretary who found them excellent, although one was not too much in line with the way of the Propagation. Although they had not received the response from Bishop Pompallier, the prelate assured that they would go ahead. Instead of erecting a vicariate, the prelate would have liked two, even three or four; but he entered into the father's views of modesty, and, in order to make less noise and spectacle, they agreed to make a slightly larger vicariate, to appoint an apostolic vicar, and to give him a coadjutor; thus achieving the same result. As for the candidates he presented, he had consulted the members of his council beforehand; he had gathered information from many places; he also examined in Rome, and on this occasion, he prayed a lot. He often spoke to me about the responsibility he felt. And never, he said, will I take such a thing upon myself without consulting my confreres.<br />
<br />
;[28]: Regarding the Cafre mission, he presented to Bishop Secretary the letter from the priests who wanted to dedicate themselves to this mission, which was accepted immediately with thanksgiving and a declaration that all the good of the Propagation came from France. But the father made it clear that he would not want a bishop to be immediately placed at the head of this mission; that this number of bishops in a fledgling society would harm its well-being and simplicity. His request was immediately granted.<br />
<br />
;[29]: When the father went to bid farewell to Bishop Secretary, he embraced him affectionately several times and expressed their gratitude to him.<br />
<br />
;[30]: In the report sent to their Eminences the cardinals for the erection of the vicariate, great praise was given to the zeal of the father, who had the success of the missions entrusted to his care so much at heart.<br />
====Affairs of the Society during the Voyage====<br />
;[31]: The father wanted to take advantage of his trip to Rome to further strengthen the Society by obtaining some privileges from the Holy See. Upon arriving in Rome, he quickly handed over the handwritten manuscript of our constitutions to Father Rosaven, assistant to the Father General of the Jesuits. This father, an experienced man and consultant to the Congregation of Bishops and Regulars, after reading the manuscript, assured the father that if he submitted the rules for approval, they would be adopted.<br />
<br />
;[32]: The father stated that he did not want to take such a step so soon, a decision that was highly praised by the consulting father. The consulting father even assured him that their own constitutions, those of the Jesuits, had never been submitted for approval and had been received in their general congregations. Seeing that he could not get the approval of the Society's direction and spirit without presenting the rules, the superior father changed his plan and contented himself with requesting some privileges.<br />
<br />
;[33]: He submitted a very brief petition, asking for the ability to renounce ownership of one's property after a few years, make a vow of stability, renounce dignities, and admit subjects with an exeat to orders. He had also added that the Sacred Congregation declare whether the superior general, assisted by his council or in a congregation, had the right to make particular laws. Since Cardinal Castracane himself answered that the superior could govern and moderari without this power, this declaration was omitted.<br />
<br />
;[34]: The papers for this matter were initially handed over to Canon Crociani, an estimable man in all respects, for whom the father was deeply grateful. After reading the petition, which was only two pages long, he exclaimed, "Small paper, but great things." This remark amused the father considerably, and he spoke to me about it often, saying more than once, "Grant me that, and I don't need to have a rule approved, at least for a long time."<br />
<br />
;[35]: The good canon in question, the minutant secretary of the Sacred Congregation of Bishops and Regulars, took this matter to heart all the more because he had played a significant role in approving the Society. He was also delighted with the father's modesty, the prudence he observed in him, and even his patience. Despite being eager to leave, the father never appeared hurried. The good canon made many efforts for the success of the matter.<br />
;[36]: The dossier was handed over to Cardinal Castracane, who had been the rapporteur the first time. However, as the papers were handed to him very late, and he was very busy, coupled with unforeseen engagements, his work had not yet been submitted to the Sacred Congregation when we left. Mr. Crociani took it upon himself to continue the matter. During his stay in Rome, the father also gave him the manuscript of our rules for examination.<br />
<br />
;[37]: Here are some remarks that Father Rosaven made about the rules: that the mode of electing the superior by the testament of the predecessor was new, had its dangers, and due to its novelty, the congregation might pose some difficulties, but if the Society insisted on this mode, they would yield.<br />
<br />
;[38]: He said to the father, "Your rules are good; besides, you have followed ours." The father said, "Yes. But he told me afterward, "It's true; the approach is the same, but I had conceived the entire plan of our rules before reading any Jesuit rule.<br />
<br />
;[39]: He also mentioned that our way of dealing with bishops, pastors, and others was good, but it was not always easy to follow. The father said to me, "Nevertheless, I will not change it; it's what made us succeed; it's what will propagate us. I want us to miss the establishment of a house, an opportunity to do good; we will find that more than compensated."<br />
<br />
;[40]: I believe that the other remarks did not contain anything else very important. <br />
====The affair of the Marist brothers.====<br />
<br />
;[41]: The father also showed Fathers Rosaven and Mr. Crociani the papers of the Marist brothers; both of them responded that their approval would not suffer the slightest difficulty if it were requested as the approval of a separate body, but it might not be the same if approval were sought as part of a single body with the priests. Here is one of the main reasons that raised this difficulty.<br />
;[42]: When the father superior made his first trip to Rome, he was tired of the constant battles he had to fight against everyone for the establishment of the Society, and he was also pressed by a vow he had made around 1818, if I'm not mistaken, to work on this work until it was brought to the knowledge of the Holy See according to the plan conceived for it and that it already existed. So, to fulfill this vow, in the presentation he was obliged to make in Rome to submit to the Sacred Congregation on his first trip, he showed the Society divided into its three distinct branches united under the superior and, in addition, a third order.<br />
;[43]: Cardinal Castracane was the rapporteur; he found the plan gigantic, monstrous. He was convinced that such a society could not function with this constitution. Consequently, he reported in this manner, and when the Society was approved, he caused a clause to be added to the decree stating that, in approving the congregation of priests, the congregations of brothers and sisters would be set aside. However, to approve the brothers anew, considering them as one with the priests, even though they had separate administrations, occupations, and houses, it required either an annulment or evasion of this first decree. It was assumed that this would be challenging for the cardinal who had authored it since he now found himself obliged, through the new petition, to present an opinion entirely opposite to the one before other cardinals. Moreover, in Rome, changing one's opinion or annulling a previous decree is not well-received.<br />
;[44]: So, the first time the father spoke to his eminence about the approval of the brothers, proposing to do whatever she wished, the cardinal immediately responded: "But there is a contrary decree." The father explained the reasons, which the cardinal did not fully grasp - not surprising as in Rome, the situation of the clergy and religious in France is not well understood.<br />
;[45]: However, the father discussed it with Mr. Tavenet, explaining the state of the brothers' congregation and expressing his affection for the Marist brothers. He even told Mr. Tavenet that if he could one day step down from the position of the superior general, he would join the Marist brothers. After this, the father laid out to the venerable Sulpician the position of the brothers in France, their need for priests, their administrative style among themselves and with the Marists, and the spirit of the Society. Mr. Tavenet conferred with the cardinal, who was completely changed.<br />
<br />
;[46]: His eminence summoned the father, who candidly and simply explained the reasons. The father was happy, he said, to return to his straightforward and frank character, which had been somewhat displaced despite himself. The pressure to shape the petition in a way that showed priests and brothers as one society was considerable. The father had difficulty accepting this form, but he was urged in every way. He was told that in Roman congregations, a lack of formality could hinder the success of this matter. He said enough to convey the state of the congregation, and that was true. "Yes," said the father to me, "but there is a bit of human in that, and I want there to be nothing of us, but that the good Lord does everything."<br />
<br />
;[47]: Cardinal Castracane noticed the reluctance, and in the first meeting after Mr. Tavenet's discussion, he said to the father with kindness: "But, Mr. Colin, you have put some skill into your petition." It was then that the father explained everything to him with the greatest clarity, having gone to the cardinal with this intention. He handed him a document a few days later, clearly outlining the relationship between the brothers and the priests, the state of the brothers' congregation, as seen by bishops and pastors.<br />
<br />
;[48]: Several conversations of this kind that the father had with the cardinal revealed to his eminence all the uprightness, prudence, and purity of intention in this character. Therefore, he spoke highly of him to Mr. Crociani and Mr. Duclos. "He is one of those men you hardly see nowadays; he is the vir simplex et rectus mentioned in Holy Scripture. Mr. Colin is a saint. He has understood his century," added Cardinal Castracane. He even declared that he would not want exemptions from bishops, even if the Holy See offered them.<br />
<br />
;[49]: The cardinal, still struggling to find a way to pass the matter of the brothers, said again: "I know everything will go well during Mr. Colin's life; he will know how to lead this vast body with prudence. But who can guarantee that there won't be troublemakers after him?" This was always his major concern: he feared a separation in the future when the brothers, having become numerous, would feel their strength and begin to presume.<br />
<br />
;[50]: "It is true," said the father, "that this could happen if superiors were always tormenting and hindering the brothers. However, besides the precautions taken by the rule, it doesn't require an excess of prudence to ward off all the dangers that can arise over many years. Moreover, the inconvenience would not be very great if the separation occurred later. Whereas it seems very important for the existence of the brothers that union takes place now, and they are dependent on the superior."<br />
;[51]: Every new piece of information that this pious and excellent cardinal learned each day left him increasingly perplexed. He didn't know how to resolve the issue of the first decree. He suggested to the superior to involve the brothers in the graces; later, to approve them as tertiaries with dependence on the superior general. Seeing all these difficulties and that the time had not yet come, the father asked his eminence not to present this matter. She responded that it would please her if it did not contradict Mr. Colin too much. I was tasked with replying that this delay aligned with his intentions, that he sought only the will of God, and his eminence's sentiment was a sign of that for him. The cardinal also stated that he did not believe the time had come yet and was pleased with the father's patience. However, he asked the father, after his return to France, to send him a clear note on the reasons favoring the union of the priests with the brothers.<br />
<br />
;[52]: The cardinal invited the father to dinner with him a few days before his departure. In the course of the numerous audiences that the cardinal deigned to grant the father, he had the opportunity to make known the spirit of the Society, its way of dealing with ecclesiastical superiors and the lower clergy, the progress the congregation had made in so few years, and how eagerly priests or Marist brothers were requested. All of this surprised his eminence greatly; she kept saying, "The Holy Virgin has blessed; but always maintain the same spirit."<br />
<br />
====Affair of the Roman Breviary====<br />
;[53]: The superior consulted Jesuit fathers on this issue, namely whether our congregation could take the Roman Breviary and Missal without the authorization of the Holy See and of its own authority. They were in favor. Secretaries of the congregation of Bishops and Regulars had a different opinion. So, the father wrote a petition that I initially brought to the Sacred Congregation of Bishops and Regulars. Based on the advice of two secretaries, I imprudently submitted it to the Propaganda without consulting the father. This affair understandably annoyed him. In Rome, there is apprehension about French bishops; they fear upsetting them because of their independence from the general laws of the Church. It is believed that they have no intention of tolerating the Roman Breviary in their dioceses. Monsignor Caldolini, therefore, took the petition to the Holy Father; his Holiness referred it to the examination of the general congregation of cardinals of the Propaganda. Since there was no "consente ordinario" in the petition, they did not want to decide. The father learned the next day what had happened from Cardinal Castracane. The father couldn't help but laugh and said to the cardinal: "If only that troubled their eminences, they should have added: 'de consensu episcopi.' Don't worry, monsignor; I will never quarrel with my bishop over the Roman Breviary." The father then expressed his opinion in such a cheerful manner that the cardinal also laughed heartily. At his invitation, the father wrote a letter the next day to Monsignor Caldolini, expressing his sentiments on the Breviary and the sentiments received in France. It was then that the Holy Father granted not only the faculty to follow the Roman rite but also to recite a good number of specific offices.<br />
;[54]: This affair, which had bothered the father, pleased him in two respects. First, it was that by bringing this matter to the Holy See, they had followed the spirit of the Society. Similarly, he said, I will confer with our bishops when I return to France, for I do not want to do anything without the Pope and the bishops. The second thing that pleased him a lot was to see that in Rome, they did not outwardly condemn the bishops' conduct even when it might not be in line with the spirit of the Roman court. They respected a lot the acts of their administration. This wise conduct is in stark contrast to certain minds in France who judge, decide, criticize, condemn. I do not act like that, he said. If my bishop permits me to do something, I do not examine whether he exceeds his powers; that's his affair, not mine. I am always safe in obeying, if Rome does not object, and Rome will never blame me for acting this way. My principle is: Papa ante omnes; episcopi ante alios.<br />
<br />
====Some specific details about the father during this second trip to Rome.====<br />
<br />
;[55]: During his stay in Rome, the father celebrated Holy Mass almost every day. He was prevented several times by illness and two or three times by very important matters.<br />
<br />
;[56]: Finding a suitable church was a matter of great importance for him. He wanted a sparsely attended church, a somewhat secluded altar, a silent church, and above all, modest altar servers. He visited several churches multiple times but did not find one suitable for his piety. He usually chose the national church of Lucca under the invocation of the Crucifix; it was close to our residence.<br />
<br />
;[57]: One day, he found there a little altar server with a typically Italian lightness, which initially disconcerted the father. But the boy's modesty and seriousness impressed him, and the boy eventually served the Mass with modesty. Since then, the father was attached to this church, and sometimes, when he realized that he didn't have this server upon entering the church, he would leave and go elsewhere.<br />
<br />
;[58]: His health did not allow him to go far to places of devotion. However, he visited some, like the altar where Alphonse-Marie de Ratisbonne was converted: he was particularly moved during Mass. He also visited the room of Saint Louis de Gonzaga, where he celebrated Mass for the congregants of the small seminary of Belley and placed all their names on the holy altar. Saint Peter in Montorio, the place of the crucifixion of the Prince of the Apostles. We went there in very hot weather; the journey was long and strenuous, and he was very tired. However, he told me that God had given him very sweet consolations in return.<br />
;[59]: On this occasion, I must say that he had great devotion to the two princes of the Church in Rome; he often invoked them, recommending the success of his affairs, or, to put it better, the fulfillment of God's will. He often told me that he would be content with any outcome. It was only for that reason that he undertook to have prayers said upon his return to France.<br />
<br />
;[60]: In the evening, after our dinner, around five o'clock, we would take a walk with Mr. Féret; often it was to visit places of devotion or basilicas. An indisposition prevented him from descending with us into the catacombs of Saint Agnes; besides, as the company was numerous and a bit noisy, this pilgrimage would not have been to his liking.<br />
<br />
;[61]: After the visits and letters required by the affairs he was dealing with, he spent his time consulting and gathering as much useful knowledge as possible for the Society. He also obtained some books on canon law, which he studied with great pleasure.<br />
<br />
;[62]: The father particularly liked to be in the areas of ruins during his walks, in the deserts of ancient Rome. The Palatine Hill, especially, with the ruins of Nero's famous palace, led him to meditation and to despise vanity and what passes away more and more. One day, we went to the Aventine Hill to visit the convent of Saint Sabina, where Saint Dominic had lived. He went through all these places with great devotion. But when he arrived in the chapter room where the devil had refused to enter with the patriarch of the Dominican Friars, the father superior knelt down and kissed the ground: so this is the place where this great saint gave such wise advice to his disciples.<br />
<br />
;[63]: Not everything pleased him in Rome concerning customs, churches, and other things. At first, he took great care not to talk to me about it. But as I noticed many things that displeased me, I made many reflections on the subject. At first, he excused it, but when I strongly motivated my opinion, he told me that he thought the same, that many things shocked him, but on his first trip, he had resolved never to speak ill or criticize what he had seen in other countries. It is true that many things depend on character, but what revolted him, although he kept it from others, was the paintings and sculptures so indecent that are found everywhere in Rome, even in churches, as well as the lack of decency in the dress of people of the opposite sex. One evening, he spoke to me with great emotion on this subject: I certainly do not condemn the government, he said; there are evils that cannot be prevented, but I am also convinced that this state of affairs is unfortunate. No matter what people say, familiarity with all these things, there are indecencies that are disastrous everywhere and that must make many victims. I am happy, he said, that God has given me poor eyesight; at least, I do not see what surrounds me.<br />
<br />
;[64]: During his stay in Rome, the father was informed about the papers of the case of Pierre Michel Vintras, the preacher of the Work of Mercy. This affair frightened him because of the diabolical he recognized in it. There is everything here, he said, in the course of the demon of heresy. What particularly distressed him was seeing that these unfortunate enlightened adopt and put forward the most beautiful, sweetest devotions of the Church, such as the Immaculate Heart of Mary, her immaculate conception, Saint Joseph, devotion to the souls in purgatory. This is, he said, a trick of the devil; he sees that a devotion, including that of the Immaculate Conception, is making rapid progress, and he would like to discredit it. He was also distressed when he saw that a certain number of priests and even a religious congregation of women were compromised. Ah! I will be vigilant, he said, so that no Marist will ever get involved imprudently. Let us always be wary of these extraordinary things. I told him then that I had read the first work of Pierre Michel with the circular of Bishop de Bayeux. He was very surprised and promised that he would have the book handed over to him immediately upon his return. I owe it to all of you to keep your faith pure. He greatly approved of the conduct of Bishop de Bayeux, who brought the matter to the judgment of the Holy Father. I had been given the papers of the proceedings; he did not want me to read them and withdrew them. Only from time to time would he himself communicate certain passages to me.<br />
<br />
;[65]: The father did not rush to ask for an audience with Pope Gregory XVI. He told me several times: Since it is not fitting that I come to Rome to deal with affairs and return without throwing myself at his feet to receive his blessing for the Society, I will have to go. Otherwise, I would easily exempt myself; for it is to go and receive compliments from the Holy Father for what the Society does in favor of foreign missions. I cannot treat my affairs with him; rightly, he would refer me to the ordinary examiners.<br />
;[66]: Finally, he decided towards the end of July. Archbishop Cadolini gave him a letter of recommendation, and the audience was not long in being granted. The father was inclined not to have an introducer or to choose Mr. Abbé Duclos; however, the master of the chamber imposed Father Vaures, who was very obliging. Nevertheless, this bothered the father, who did not want the Society's actions and his dealings in Rome to be known right and left. Therefore, he made the resolution to speak only vaguely about things and to hide the rest as much as possible.<br />
<br />
;[67]: Our audience, which was scheduled for August 3, only took place on the 6th. When we were at the feet of the Holy Father and the father wanted to kiss his feet, His Holiness withdrew them and presented his hands, which the Reverend Father Superior did not take. However, at Father Vaures' insistence, His Holiness presented the mule and then the hand, immediately gesturing for him to rise. Father Vaures said that he was the superior of the Marists. Oh, I know, said the Holy Father, I was informed. Then he spoke about the ongoing affairs; the conversation revolved around missions, Father Chanel, the Caffrerie, and the protection of the French government. Finally, the father asked for the apostolic blessing for the entire Society. Most willingly, said the Holy Father, wholeheartedly, so that it may always grow. Then, at the end, he still hesitated to present his foot but offered his hand.<br />
<br />
;[68]: The affairs of the mission having been concluded on August 8, the father hoped to leave on the evening of the Assumption, but delays at the office meant that the papers were not handed over to us until the 27th.<br />
<br />
;[69]: Since the Assumption, the father's health did not remain as good as it had been for the past month. The uncertainty of departure, postponed every two days, caused him annoyance; he resumed his usual infirmities. Nevertheless, he continued to make painful outings until Monday morning the 22nd. On the evening of the same day, he was seized with a violent fever attack, and yet he still wanted to say his vespers during this attack. I went to fetch a doctor who diagnosed a tertian fever; he prescribed a purgation for the next day and announced the attack for Wednesday, which was surprisingly violent: it lasted five hours. Then, afterwards, quinine was administered to break the fever. Indeed, it did not return.<br />
<br />
;[70]: It was then that the father made a vow to Saint Theodore, whose body he had in his room, asking him to obtain the grace for him to leave Rome on the evening of Sunday the 28th, which happened. But the father did not want to tell me what he had promised to this saint.<br />
<br />
;[71]: To reassure him, I went to see Cardinal Castracane, who forbade him from saying his breviary throughout the journey; he recommended a rosary if it did not bother him. He was very reluctant to decide to abstain from meat on Friday and Saturday. I believe he had confessed the day before his illness. One day, on Wednesday, I believe: I'm not telling you to go get my confessor because I don't think there is any danger, and I wouldn't want my illness to be known to the Jesuit fathers, for I fear visits; however, if I get worse, I charge you to go get Father Lacroix.<br />
<br />
;[72]: The next day, he told me: If such fever attacks were to recur, I don't know what will happen, although I still don't believe there is any danger. However, if God wanted to dispose of me now, I would soon have dictated my final intentions to you on several points, especially on the matters I dealt with in Rome. I have always worked for the Society, and I want to die working for it. If I were to die, in virtue of obedience, I charge you to give all my papers to Father Maîtrepierre alone and to speak only to him about what I have done and undertaken here.<br />
<br />
;[73]: But after being very annoyed, I had the consolation of seeing that the father had regained some strength.<br />
<br />
;[74]: In Rome, the father did not want to use the privilege we have of confessing to our fellow brothers. When I asked him to confess to him, he said: Go to Father de Villefort; I would confess you if there were a certain necessity; as if one could not easily find a French-speaking confessor. Moreover, no one has yet used this privilege, and I do not want to start.<br />
<br />
;[75]: During his stay in Rome, the father often spoke to me about his attraction to rural missions, his desire to end up there.<br />
;[76]: However, the subject that seems to be closest to his heart is zeal for the education of young people. He has been occupied with searching for works that could be useful to them. "I have great compassion for them; then, I love childhood; what is small, simple, straightforward." When he saw the multitude of young people who came to receive communion at the altar of Saint Louis de Gonzague on the day of his feast, venerate his relics, and visit his rooms, he was particularly moved. He wanted to say Mass in the room where the saint had died, specifically for the students of Belley College. Upon his return, he began writing a letter to them, addressed to Father Eymard, the director of that institution. Shortly after, perhaps the day after sending this letter, he received one from the young members of the Holy Virgin congregation from the small seminary of Belley, along with a two-faced image. On one side was a heart containing all their names with an inscription at the bottom from the Holy Scriptures, revealing that this heart belonged to him. On the other side was the monogram of Mary with the legend: "in hoc signo vinces." The letter was remarkably touching. The only thing that displeased him was that they had not placed the heart of the Blessed Virgin in place of his own. He carried this image to the holy altar several times, as desired by the devout congregants. He then wrote them another letter, saying: "My dear children, I am conquered," but he did not dare to send it, fearing it might not arrive on time and that the holidays had already begun. "How can one not love children like these?" he said to me. "I was happy on the day they accepted me among them as a congregant. You see, we must become small with them, without humility, however; we must show them respect to win them for Jesus and Mary."<br />
<br />
;[77]: Finally, we left Rome on August 28 at 8 p.m. The next morning, we arrived in Civita Vecchia, where the father felt quite unwell until noon. At noon, he boarded the Minos. The sea air did him good; at least, he could rest. He was not very tired from the storm we had for two nights and almost a day. Unfortunately, he could not spend a night in Marseille, from where we departed after a five-hour stay with uncomfortable seats in the stagecoach. He endured the journey quite well during the first night. But as we were traveling on a Friday and he wanted to observe abstinence, although it was known he was unwell and we were in a separate compartment, his dinner fatigued him a lot. He suffered considerably from Montélimar to Lyon; the night was truly cruel; he could not find any position that relieved him. When he arrived in Lyon, he exclaimed, "Ah! it is high time; I can't take it anymore."<br />
Signed: Poupinel.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0015&diff=7637Poup00152024-02-10T23:45:45Z<p>Merv: Created page with "==27 May – 3 September, 1842. — Report by Victor Poupinel on his journey to Rome with Jean-Claude Colin. According to Mayet 4, 1-80. Translated by ChatGPT, February 202..."</p>
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<div>==27 May – 3 September, 1842. — Report by Victor Poupinel on his journey to Rome with Jean-Claude Colin. <br />
According to Mayet 4, 1-80.<br />
<br />
<br />
Translated by ChatGPT, February 2024<br />
<br />
<br />
This extensive report by Poupinel is published here in full. Various excerpts have already been edited: see the introduction to CS1, doc. 372, and doc. 392.<br />
<br />
My notes on the journey I made to Rome in 1842 to accompany our Reverend Father Superior General.<br />
;[1]: On May 27, 1842, the eve of our departure, the priests of the house in Lyon went to the room of the Father Superior to receive his blessing. He said to us: Although you are priests, I will bless you in nomine Domini, then he added: I am not going to Rome, as you well know, to deal with a personal matter. Whatever Rome's decision, whether for yes or no, I will be equally content with either. I fear only one thing, that Rome may go further than I want; otherwise, whatever it wants: the Holy Spirit guides it.<br />
;[2]: This journey, which the Father had long felt the necessity of, frightened him for a long time by the mere thought of it; but as soon as he decided, he hastened the moment of departure as much as he could. But he often told me that he wanted to appear very humble, very simple in Rome; he always rejected anything that might have a slightly less religious and less modest air. The letter that the Bishop of Belley wrote to the Holy Father almost made him blush because it was so flattering to him and to the Society.<br />
;[3]: On Saturday the 28th before our departure, the Father asked me for holy communion, and after the boat departed, we said quite long prayers to place our journey under the protection of the Holy Virgin, St. Joseph, and the holy angels. The Father was tired for a few hours.<br />
;[4]: On Sunday, the 29th, we celebrated Mass at the cathedral of Marseille; the father maintained incognito, although the vicar general seemed to have suspected a little who he was on that occasion; the father strongly recommended me not to make him known during the journey because a hidden life was very pleasing to God. I can assure you that what occupied him greatly throughout the journey was living unknown.<br />
<br />
;[5]: On May 30, we went to confess and say Mass at the Reverend Capuchin Fathers; the father was very pleased with the simplicity and cleanliness of their chapel. At 4 o'clock in the afternoon, we were on board the Mongibello; at 5 o'clock, we left the port. We occupied the second-class seats; but when the father saw the magnificence of the accommodations, he expressed his surprise and sorrow; then he reminded me how much he preferred the small merchant ship that had first brought him to Rome; for he lay on ropes, and everything breathed the poverty of Nazareth.<br />
<br />
;[6]: On June 2, in Livorno, the father strongly recommended to me in conversations not to easily express my opinion, not to decide: this is contrary to humility; then he does not like priests who judge, condemn, treat rigorously at every opportunity. He even feared that many priests would come to France within 20 years to trample on true principles under the pretext of getting rid of rigorism. Then he said to me: I never judge bishops. My principle is: papa ante omnes, episcopi ante alios.<br />
<br />
;[7]: Several clergymen, including Mr. Féret, told me that they were struck by the air of holiness and simplicity impressed on the father's face. Mr. Féret, in particular, admired his prudence, his faith, and he told me, pointing to the empty niche near the statue of Blessed Liguori in St. Peter's: that's where your superior's place is. How many times this same clergyman said to me: I must go pay my little visit to your venerable one, and he did it almost every day. The father's modesty struck all those who saw him.<br />
<br />
;[8]: True to his principle of remaining hidden, he never referred to himself as the superior general of the Society when he went to make visits; at the beginning of visits, he called himself a Marist priest, when it was necessary for the matters he was dealing with. This reserve greatly edified certain people, including two Carthusian fathers who later learned of the father's status.<br />
;[9]: One day he said to me: "The Pope no longer looks; the present is mine, and I must foresee the future as much as it depends on me." Thus, I constantly had the opportunity to admire his prudence, especially regarding the affairs of the missions in Oceania. He was constantly occupied with this mission; he was alarmed by the extraordinary difficulties it presented. His zeal was not discouraged; but while saving the Oceanians, he did not want to lose the subjects bound to him by vows. "My heart does not allow me to abandon them," he said, so he surrounded himself with all possible lights; he prayed and had communities pray; he consulted religious superiors and other individuals of recognized prudence and experience. "For nearly fifteen days," he told me, "I seem to be doing nothing, and I have done a lot because I have consulted a lot. If I were to stay in Rome for six months, I would spend three months without setting my affair in motion."<br />
<br />
;[10]: Upon arriving in Rome, we went to pray at the Mamertine prisons and walked the Way of the Cross at the Colosseum. The father was upset that the season, his weakness, and his duties did not allow him to visit these places of devotion. Despite the oppressive climate, he was often on the move, and I often admired how little he listened to the weakness of his health in order to consult only the zeal for the glory of God.<br />
<br />
;[11]: "At home," he told me, "we must follow the Jesuits' approach, but the Marists must have the spirit of St. Vincent de Paul. I confess that I love all religious orders, and if I were in a position to be useful to anyone, I would render all possible services to them, believing that in doing so, I would be useful to the Church and to us. People of high standing warned him to be on guard against certain religious. However, circumstances led him to entrust some of his affairs to them, and he said to me: "In God's care. If God wants us to stand, they will not overthrow us. If His will is that we do not go further, so much the better! God's will shall be well accomplished, and I will be greatly relieved." He had much to be thankful for to the Jesuit fathers, and among others, to the general who opened his heart to him. The father thanked him for the service the Jesuits have rendered to our Society in France, for the warm welcome they give us. He implored the general to deign to admit us into prayer union with them and to kindly consider us as their younger brothers. On the eve of our departure, the general father came with Father de Villefort to visit the Reverend Father Superior.<br />
;[12]: I mentioned how Mr. Féret was struck by the father's modesty; I could say the same for several other Frenchmen and several devout and edifying Roman priests. His main concern in Rome was to remain hidden; he had an extraordinary apprehension of being forced to make noise, and I confess that he was in a position where he could easily have gained access to the great, receive congratulations, and even be celebrated. He did everything possible to remain in Rome always tanquam ignotus et occultus. One of the reasons that led him to leave the Hôtel de France was that there he would have too many visits and would be too much in the public eye. We withdrew to two small and rather inconvenient rooms for him (Via della Dataria, No. 94, on the 2nd floor), but which had, in his eyes, the great advantage of keeping us hidden.<br />
<br />
;[13]: He strongly recommended me never to make him known without necessity, and to better achieve this goal, he often reminded me that I should not without reason identify myself as a Marist. So, when he received visits and it was not necessary for people to know that he belonged to the Society, he had himself announced solely as a French priest. When he went to deal with the affairs of the Society, he had himself announced simply as a Marist priest, and he only mentioned his title of superior general when he was asked.<br />
<br />
;[14]: Archbishop Cadolini, Archbishop of Edessa and secretary of the Propaganda, was deceived at their first meeting; then, having soon learned that the father was our superior general, he eagerly inquired, from several people, about the location of our lodging, in order to come and visit, he said, this venerable Mr. Colin; I took him for a saintly priest when I saw him, but he was too modest; he did not tell me who he was. Then the father hastened to visit Archbishop Cadolini, who gave him the warmest welcome.<br />
<br />
;[15]: Moreover, it cost him significantly to make visits, and that's because he feared inconveniencing, because he loved solitude, and above all, he did not want to seek the favor of the great. He had sufficient reasons to see the majority of the cardinals in Rome, and he only saw Cardinals Lambruschini, Acton, Polidori, Mai, Ostini, and Fransoni. He often met Cardinal Castracane, who was in charge of the affairs of the Society.<br />
<br />
;[16]: I know that their eminences receive French priests well, but I believe that several of them received him with a kind of respect and veneration, among others Cardinals Castracane, Acton, Polidori, and Mai, who accompanied him well beyond their room. I had told the father that it was customary to kiss their eminence's ring; he wanted to do it, but none of those who were not bishops ever allowed it. I heard Cardinal Castracane say, and he said it very often to Father Duclos: "I venerate Mr. Colin; he is one of those men we almost never see. How modest he is! How admirable his simplicity is! Then his judgment is remarkably sound."<br />
;[17]: As soon as this eminence learned of the father's arrival in Rome, he sent word that he greatly desired to see him. Every time he presented himself at his residence, he welcomed him with remarkable eagerness, saying each time: "Come and see me whenever you want; you will always please me." It is noteworthy that this cardinal is overloaded with affairs and works constantly. Every time he passed by us on his walk, he greeted the father with remarkable kindness; once on foot, he quickened his pace to reach us. Another time, when he did not notice us, when Fr. Duclos told his Eminence that Fr. Colin had just passed, he went to the carriage window and gave us several gracious salutations. Before our departure, he invited us to dine at his home.<br />
;[18]: Although the father had a great aversion to visits and cut out those that were not absolutely necessary, as soon as business demanded, he did not listen to his aversions or fatigue. Then, he often made long and arduous journeys to go where the interests of the mission and the Society called him.<br />
;[19]: These journeys overwhelmed him, as did the climate and poor food. He was almost constantly in a state of suffering and illness during the first month and beyond. He scarcely spoke of his sufferings; nevertheless, he attended to his affairs and did not take any softeners or minor remedies. Cardinal Castracane, Archbishop Cadolini, the Jesuit General, and others, having learned about his health, strongly urged him to take some trips by carriage and to stop making his visits on foot; they all added that he should not be holier than St. Philip Neri, who traveled quite well by carriage in Rome and said that in Rome everything is vanity except going by carriage. The father then took perhaps half a dozen rides, and his health improved significantly. He subsequently felt better for a month than he had for a long time in France. He believed that the prayers of the Marist sisters contributed greatly to the improvement of his health!<br />
;[20]: The father sometimes dictated new letters to me solely because he thought that a more modest phrase could be substituted. Several times he expressed that he did not like it when, in indifferent matters or those that did not concern us, one took an opposite view to that of the people one was with. I have seen him several times listen with interest and attention to stories to which he did not add much faith. I am quite sure that he did not make any enemies on his journey; he would have taken great care not to offend anyone.<br />
;[21]: In his conversations, he often returned to the love of hidden life, to his favorite expression: "Tanquam ignotus et occultus." "At least," he said, "let this spirit not be lost in the Society during my lifetime. If we make ourselves small, God will bless us." Then he added, "My little Marists, be very small, small. Look, if I could, I would put all my Marists in a bag so that the world would not pay attention to them. But, Father," I said to him, "our vocation is to work for the salvation of souls, and that in all kinds of ministries and in all countries. How do you want, especially in the age we live in, for that to happen without people talking about us?" "I know well," he said, "but this word must make you understand my thought and the conduct I would like to see the Marists follow. Look, I really like the Marist sisters: they are well hidden, no one talks about them. However, the good Lord bestows many graces upon them. They have the spirit of prayer, and I know among them souls for whom I have profound reverence because of the workings of the Holy Spirit.<br />
<br />
;[22]: "As a result of the new divisions in the Oceania mission, one of our colleagues from France found himself elevated to the episcopate and was to be consecrated in France," he told me. "I want this matter to remain secret, and that there be no talk of it at all in France. But, Father, how will you do it? I understand that you will delay the knowledge of this matter as much as possible, that you will strongly recommend modesty, simplicity to the chosen one, that you will make as little noise as possible. But don't let it leak out, let the newspapers maybe not even seize on this matter, I don't know exactly how you will go about it." "Alas! It's true," he said, "why can't we do good without the world knowing about it! The mere thought that this is going to happen, that people will be talking about us, that we will have to gather bishops, that alone could make me sick. Then he examined what means he could take, the advice he would give to the chosen one to stay simple and hidden. He would have liked the consecration to be done by a single bishop: "Then," he said, "almost no one would have known. At least," he said, "I won't make this news public for a while, and the chosen one himself will not know about it.<br />
<br />
;[23]: The father was especially keen on maintaining incognito during the early days of his stay in Rome because he wanted to surround himself with all possible insights to walk prudently and better understand God's will. He consulted during the entire time he stayed in Rome the most knowledgeable and gifted individuals. He asked me to write to Lyon to have prayers offered in the Society. I requested prayers from some communities in Rome. Often, he said Mass for this intention, and it was the second intention every day. For the breviary and the rosary, it was the same. Once, we offered Mass for three days, and another time for nine days, so that in all his actions, he only did the will of God.<br />
<br />
;[24]: He often prayed to the apostles Saint Peter and Saint Paul. He offered prayers for the Holy Father and the cardinals, seeking the light of the Holy Spirit for them. He had great devotion to invoke the glorious martyr Monsieur Perboyre and our blessed fellow member Father Chanel; he always added that our prayers would be useful to them if they needed it. He also prayed for the souls in purgatory. He never forgot our good mother. Many times, before dictating letters or beginning a task, he would say fervent ejaculatory prayers to the Blessed Virgin. Especially when the papers were ready to be submitted to the Congregation for the Propagation of the Faith, he exclaimed several times, "Ah! Holy Virgin, may this matter encounter obstacles if it is not the will of your divine Son!" Another time, he knelt down and addressed a long and touching prayer to her.<br />
<br />
;[25]: After consulting and praying in this way, enlightening the congregation, he would say to me, "I will be content with any decision. I have done what I had to do; we are not asking for a favour but that a responsibility be imposed on us. If my request is denied, I will have less responsibility. If I made these requests, it is to show my Oceanian confreres that I am constantly concerned about them, that I do not forget them when they are at the ends of the earth. Ah!" he often said to me, sharing his concerns and troubles about the mission, "how painful it is to be a superior! You might not see it, but all these worries exhaust me. If I were far from affairs and worries, I would be in better health. But when I feel my confreres in difficulties, in troubles, when I see their virtue exposed to failing, then nothing is too much for me to be useful to them.<br />
<br />
;[26]: On this occasion, I will recount what happened regarding the arrangements he wanted to make for the good of the mission. The prelate cardinal told him that he had found him very moderate in the complaints he had brought to the Sacred Congregation. But the superior, who had consulted people very knowledgeable in mission work, did not want to be satisfied with the letter that had been written to Bishop Apostolic Vicar; for he clearly understood that more guarantees were needed to procure the good of the mission and the religious. He asked for the power to appoint a provincial, to recall missionaries... Objections were raised, then promises were made. When they showed him the draft of the decree, he found it not very favourable to his views. So he wrote a very respectful letter to the Bishop Secretary, but where he explained with holy freedom that the good of the mission and the missionaries required that the superior not be so restricted in the exercise of his authority. The decree was revised. Certainly, it was not what the father wanted, but he realized that he could not easily obtain more, since having proposed twice to Bishop Secretary means to cut short the miseries that devastated the mission, he saw that it revolted him! He seemed content with what he had, and he didn't talk about this matter anymore, because , he told me, God showed me that he didn't want more for the moment. But he was determined to take up this matter again as soon as he believed that God wanted it, and on his return to France, he found the opportunity.<br />
<br />
;[27]: He had many reasons to propose the erection of a new vicariate for Central Oceania. He explained them to the secretary who found them excellent, although one was not too much in line with the way of the Propagation. Although they had not received the response from Bishop Pompallier, the prelate assured that they would go ahead. Instead of erecting a vicariate, the prelate would have liked two, even three or four; but he entered into the father's views of modesty, and, in order to make less noise and spectacle, they agreed to make a slightly larger vicariate, to appoint an apostolic vicar, and to give him a coadjutor; thus achieving the same result. As for the candidates he presented, he had consulted the members of his council beforehand; he had gathered information from many places; he also examined in Rome, and on this occasion, he prayed a lot. He often spoke to me about the responsibility he felt. And never, he said, will I take such a thing upon myself without consulting my confreres.<br />
<br />
;[28]: Regarding the Cafre mission, he presented to Bishop Secretary the letter from the priests who wanted to dedicate themselves to this mission, which was accepted immediately with thanksgiving and a declaration that all the good of the Propagation came from France. But the father made it clear that he would not want a bishop to be immediately placed at the head of this mission; that this number of bishops in a fledgling society would harm its well-being and simplicity. His request was immediately granted.<br />
<br />
;[29]: When the father went to bid farewell to Bishop Secretary, he embraced him affectionately several times and expressed their gratitude to him.<br />
<br />
;[30]: In the report sent to their Eminences the cardinals for the erection of the vicariate, great praise was given to the zeal of the father, who had the success of the missions entrusted to his care so much at heart.<br />
====Affairs of the Society during the Voyage====<br />
;[31]: The father wanted to take advantage of his trip to Rome to further strengthen the Society by obtaining some privileges from the Holy See. Upon arriving in Rome, he quickly handed over the handwritten manuscript of our constitutions to Father Rosaven, assistant to the Father General of the Jesuits. This father, an experienced man and consultant to the Congregation of Bishops and Regulars, after reading the manuscript, assured the father that if he submitted the rules for approval, they would be adopted.<br />
<br />
;[32]: The father stated that he did not want to take such a step so soon, a decision that was highly praised by the consulting father. The consulting father even assured him that their own constitutions, those of the Jesuits, had never been submitted for approval and had been received in their general congregations. Seeing that he could not get the approval of the Society's direction and spirit without presenting the rules, the superior father changed his plan and contented himself with requesting some privileges.<br />
<br />
;[33]: He submitted a very brief petition, asking for the ability to renounce ownership of one's property after a few years, make a vow of stability, renounce dignities, and admit subjects with an exeat to orders. He had also added that the Sacred Congregation declare whether the superior general, assisted by his council or in a congregation, had the right to make particular laws. Since Cardinal Castracane himself answered that the superior could govern and moderari without this power, this declaration was omitted.<br />
<br />
;[34]: The papers for this matter were initially handed over to Canon Crociani, an estimable man in all respects, for whom the father was deeply grateful. After reading the petition, which was only two pages long, he exclaimed, "Small paper, but great things." This remark amused the father considerably, and he spoke to me about it often, saying more than once, "Grant me that, and I don't need to have a rule approved, at least for a long time."<br />
<br />
;[35]: The good canon in question, the minutant secretary of the Sacred Congregation of Bishops and Regulars, took this matter to heart all the more because he had played a significant role in approving the Society. He was also delighted with the father's modesty, the prudence he observed in him, and even his patience. Despite being eager to leave, the father never appeared hurried. The good canon made many efforts for the success of the matter.<br />
;[36]: The dossier was handed over to Cardinal Castracane, who had been the rapporteur the first time. However, as the papers were handed to him very late, and he was very busy, coupled with unforeseen engagements, his work had not yet been submitted to the Sacred Congregation when we left. Mr. Crociani took it upon himself to continue the matter. During his stay in Rome, the father also gave him the manuscript of our rules for examination.<br />
<br />
;[37]: Here are some remarks that Father Rosaven made about the rules: that the mode of electing the superior by the testament of the predecessor was new, had its dangers, and due to its novelty, the congregation might pose some difficulties, but if the Society insisted on this mode, they would yield.<br />
<br />
;[38]: He said to the father, "Your rules are good; besides, you have followed ours." The father said, "Yes. But he told me afterward, "It's true; the approach is the same, but I had conceived the entire plan of our rules before reading any Jesuit rule.<br />
<br />
;[39]: He also mentioned that our way of dealing with bishops, pastors, and others was good, but it was not always easy to follow. The father said to me, "Nevertheless, I will not change it; it's what made us succeed; it's what will propagate us. I want us to miss the establishment of a house, an opportunity to do good; we will find that more than compensated."<br />
<br />
;[40]: I believe that the other remarks did not contain anything else very important. <br />
====The affair of the Marist brothers.====<br />
<br />
;[41]: The father also showed Fathers Rosaven and Mr. Crociani the papers of the Marist brothers; both of them responded that their approval would not suffer the slightest difficulty if it were requested as the approval of a separate body, but it might not be the same if approval were sought as part of a single body with the priests. Here is one of the main reasons that raised this difficulty.<br />
;[42]: When the father superior made his first trip to Rome, he was tired of the constant battles he had to fight against everyone for the establishment of the Society, and he was also pressed by a vow he had made around 1818, if I'm not mistaken, to work on this work until it was brought to the knowledge of the Holy See according to the plan conceived for it and that it already existed. So, to fulfill this vow, in the presentation he was obliged to make in Rome to submit to the Sacred Congregation on his first trip, he showed the Society divided into its three distinct branches united under the superior and, in addition, a third order.<br />
;[43]: Cardinal Castracane was the rapporteur; he found the plan gigantic, monstrous. He was convinced that such a society could not function with this constitution. Consequently, he reported in this manner, and when the Society was approved, he caused a clause to be added to the decree stating that, in approving the congregation of priests, the congregations of brothers and sisters would be set aside. However, to approve the brothers anew, considering them as one with the priests, even though they had separate administrations, occupations, and houses, it required either an annulment or evasion of this first decree. It was assumed that this would be challenging for the cardinal who had authored it since he now found himself obliged, through the new petition, to present an opinion entirely opposite to the one before other cardinals. Moreover, in Rome, changing one's opinion or annulling a previous decree is not well-received.<br />
;[44]: So, the first time the father spoke to his eminence about the approval of the brothers, proposing to do whatever she wished, the cardinal immediately responded: "But there is a contrary decree." The father explained the reasons, which the cardinal did not fully grasp - not surprising as in Rome, the situation of the clergy and religious in France is not well understood.<br />
;[45]: However, the father discussed it with Mr. Tavenet, explaining the state of the brothers' congregation and expressing his affection for the Marist brothers. He even told Mr. Tavenet that if he could one day step down from the position of the superior general, he would join the Marist brothers. After this, the father laid out to the venerable Sulpician the position of the brothers in France, their need for priests, their administrative style among themselves and with the Marists, and the spirit of the Society. Mr. Tavenet conferred with the cardinal, who was completely changed.<br />
<br />
;[46]: His eminence summoned the father, who candidly and simply explained the reasons. The father was happy, he said, to return to his straightforward and frank character, which had been somewhat displaced despite himself. The pressure to shape the petition in a way that showed priests and brothers as one society was considerable. The father had difficulty accepting this form, but he was urged in every way. He was told that in Roman congregations, a lack of formality could hinder the success of this matter. He said enough to convey the state of the congregation, and that was true. "Yes," said the father to me, "but there is a bit of human in that, and I want there to be nothing of us, but that the good Lord does everything."<br />
<br />
;[47]: Cardinal Castracane noticed the reluctance, and in the first meeting after Mr. Tavenet's discussion, he said to the father with kindness: "But, Mr. Colin, you have put some skill into your petition." It was then that the father explained everything to him with the greatest clarity, having gone to the cardinal with this intention. He handed him a document a few days later, clearly outlining the relationship between the brothers and the priests, the state of the brothers' congregation, as seen by bishops and pastors.<br />
<br />
;[48]: Several conversations of this kind that the father had with the cardinal revealed to his eminence all the uprightness, prudence, and purity of intention in this character. Therefore, he spoke highly of him to Mr. Crociani and Mr. Duclos. "He is one of those men you hardly see nowadays; he is the vir simplex et rectus mentioned in Holy Scripture. Mr. Colin is a saint. He has understood his century," added Cardinal Castracane. He even declared that he would not want exemptions from bishops, even if the Holy See offered them.<br />
<br />
;[49]: The cardinal, still struggling to find a way to pass the matter of the brothers, said again: "I know everything will go well during Mr. Colin's life; he will know how to lead this vast body with prudence. But who can guarantee that there won't be troublemakers after him?" This was always his major concern: he feared a separation in the future when the brothers, having become numerous, would feel their strength and begin to presume.<br />
<br />
;[50]: "It is true," said the father, "that this could happen if superiors were always tormenting and hindering the brothers. However, besides the precautions taken by the rule, it doesn't require an excess of prudence to ward off all the dangers that can arise over many years. Moreover, the inconvenience would not be very great if the separation occurred later. Whereas it seems very important for the existence of the brothers that union takes place now, and they are dependent on the superior."<br />
;[51]: Every new piece of information that this pious and excellent cardinal learned each day left him increasingly perplexed. He didn't know how to resolve the issue of the first decree. He suggested to the superior to involve the brothers in the graces; later, to approve them as tertiaries with dependence on the superior general. Seeing all these difficulties and that the time had not yet come, the father asked his eminence not to present this matter. She responded that it would please her if it did not contradict Mr. Colin too much. I was tasked with replying that this delay aligned with his intentions, that he sought only the will of God, and his eminence's sentiment was a sign of that for him. The cardinal also stated that he did not believe the time had come yet and was pleased with the father's patience. However, he asked the father, after his return to France, to send him a clear note on the reasons favoring the union of the priests with the brothers.<br />
<br />
;[52]: The cardinal invited the father to dinner with him a few days before his departure. In the course of the numerous audiences that the cardinal deigned to grant the father, he had the opportunity to make known the spirit of the Society, its way of dealing with ecclesiastical superiors and the lower clergy, the progress the congregation had made in so few years, and how eagerly priests or Marist brothers were requested. All of this surprised his eminence greatly; she kept saying, "The Holy Virgin has blessed; but always maintain the same spirit."<br />
<br />
====Affair of the Roman Breviary====<br />
;[53]: The superior consulted Jesuit fathers on this issue, namely whether our congregation could take the Roman Breviary and Missal without the authorization of the Holy See and of its own authority. They were in favor. Secretaries of the congregation of Bishops and Regulars had a different opinion. So, the father wrote a petition that I initially brought to the Sacred Congregation of Bishops and Regulars. Based on the advice of two secretaries, I imprudently submitted it to the Propaganda without consulting the father. This affair understandably annoyed him. In Rome, there is apprehension about French bishops; they fear upsetting them because of their independence from the general laws of the Church. It is believed that they have no intention of tolerating the Roman Breviary in their dioceses. Monsignor Caldolini, therefore, took the petition to the Holy Father; his Holiness referred it to the examination of the general congregation of cardinals of the Propaganda. Since there was no "consente ordinario" in the petition, they did not want to decide. The father learned the next day what had happened from Cardinal Castracane. The father couldn't help but laugh and said to the cardinal: "If only that troubled their eminences, they should have added: 'de consensu episcopi.' Don't worry, monsignor; I will never quarrel with my bishop over the Roman Breviary." The father then expressed his opinion in such a cheerful manner that the cardinal also laughed heartily. At his invitation, the father wrote a letter the next day to Monsignor Caldolini, expressing his sentiments on the Breviary and the sentiments received in France. It was then that the Holy Father granted not only the faculty to follow the Roman rite but also to recite a good number of specific offices.<br />
;[54]: This affair, which had bothered the father, pleased him in two respects. First, it was that by bringing this matter to the Holy See, they had followed the spirit of the Society. Similarly, he said, I will confer with our bishops when I return to France, for I do not want to do anything without the Pope and the bishops. The second thing that pleased him a lot was to see that in Rome, they did not outwardly condemn the bishops' conduct even when it might not be in line with the spirit of the Roman court. They respected a lot the acts of their administration. This wise conduct is in stark contrast to certain minds in France who judge, decide, criticize, condemn. I do not act like that, he said. If my bishop permits me to do something, I do not examine whether he exceeds his powers; that's his affair, not mine. I am always safe in obeying, if Rome does not object, and Rome will never blame me for acting this way. My principle is: Papa ante omnes; episcopi ante alios.<br />
<br />
====Some specific details about the father during this second trip to Rome.====<br />
<br />
;[55]: During his stay in Rome, the father celebrated Holy Mass almost every day. He was prevented several times by illness and two or three times by very important matters.<br />
<br />
;[56]: Finding a suitable church was a matter of great importance for him. He wanted a sparsely attended church, a somewhat secluded altar, a silent church, and above all, modest altar servers. He visited several churches multiple times but did not find one suitable for his piety. He usually chose the national church of Lucca under the invocation of the Crucifix; it was close to our residence.<br />
<br />
;[57]: One day, he found there a little altar server with a typically Italian lightness, which initially disconcerted the father. But the boy's modesty and seriousness impressed him, and the boy eventually served the Mass with modesty. Since then, the father was attached to this church, and sometimes, when he realized that he didn't have this server upon entering the church, he would leave and go elsewhere.<br />
<br />
;[58]: His health did not allow him to go far to places of devotion. However, he visited some, like the altar where Alphonse-Marie de Ratisbonne was converted: he was particularly moved during Mass. He also visited the room of Saint Louis de Gonzaga, where he celebrated Mass for the congregants of the small seminary of Belley and placed all their names on the holy altar. Saint Peter in Montorio, the place of the crucifixion of the Prince of the Apostles. We went there in very hot weather; the journey was long and strenuous, and he was very tired. However, he told me that God had given him very sweet consolations in return.<br />
;[59]: On this occasion, I must say that he had great devotion to the two princes of the Church in Rome; he often invoked them, recommending the success of his affairs, or, to put it better, the fulfillment of God's will. He often told me that he would be content with any outcome. It was only for that reason that he undertook to have prayers said upon his return to France.<br />
<br />
;[60]: In the evening, after our dinner, around five o'clock, we would take a walk with Mr. Féret; often it was to visit places of devotion or basilicas. An indisposition prevented him from descending with us into the catacombs of Saint Agnes; besides, as the company was numerous and a bit noisy, this pilgrimage would not have been to his liking.<br />
<br />
;[61]: After the visits and letters required by the affairs he was dealing with, he spent his time consulting and gathering as much useful knowledge as possible for the Society. He also obtained some books on canon law, which he studied with great pleasure.<br />
<br />
;[62]: The father particularly liked to be in the areas of ruins during his walks, in the deserts of ancient Rome. The Palatine Hill, especially, with the ruins of Nero's famous palace, led him to meditation and to despise vanity and what passes away more and more. One day, we went to the Aventine Hill to visit the convent of Saint Sabina, where Saint Dominic had lived. He went through all these places with great devotion. But when he arrived in the chapter room where the devil had refused to enter with the patriarch of the Dominican Friars, the father superior knelt down and kissed the ground: so this is the place where this great saint gave such wise advice to his disciples.<br />
<br />
;[63]: Not everything pleased him in Rome concerning customs, churches, and other things. At first, he took great care not to talk to me about it. But as I noticed many things that displeased me, I made many reflections on the subject. At first, he excused it, but when I strongly motivated my opinion, he told me that he thought the same, that many things shocked him, but on his first trip, he had resolved never to speak ill or criticize what he had seen in other countries. It is true that many things depend on character, but what revolted him, although he kept it from others, was the paintings and sculptures so indecent that are found everywhere in Rome, even in churches, as well as the lack of decency in the dress of people of the opposite sex. One evening, he spoke to me with great emotion on this subject: I certainly do not condemn the government, he said; there are evils that cannot be prevented, but I am also convinced that this state of affairs is unfortunate. No matter what people say, familiarity with all these things, there are indecencies that are disastrous everywhere and that must make many victims. I am happy, he said, that God has given me poor eyesight; at least, I do not see what surrounds me.<br />
<br />
;[64]: During his stay in Rome, the father was informed about the papers of the case of Pierre Michel Vintras, the preacher of the Work of Mercy. This affair frightened him because of the diabolical he recognized in it. There is everything here, he said, in the course of the demon of heresy. What particularly distressed him was seeing that these unfortunate enlightened adopt and put forward the most beautiful, sweetest devotions of the Church, such as the Immaculate Heart of Mary, her immaculate conception, Saint Joseph, devotion to the souls in purgatory. This is, he said, a trick of the devil; he sees that a devotion, including that of the Immaculate Conception, is making rapid progress, and he would like to discredit it. He was also distressed when he saw that a certain number of priests and even a religious congregation of women were compromised. Ah! I will be vigilant, he said, so that no Marist will ever get involved imprudently. Let us always be wary of these extraordinary things. I told him then that I had read the first work of Pierre Michel with the circular of Bishop de Bayeux. He was very surprised and promised that he would have the book handed over to him immediately upon his return. I owe it to all of you to keep your faith pure. He greatly approved of the conduct of Bishop de Bayeux, who brought the matter to the judgment of the Holy Father. I had been given the papers of the proceedings; he did not want me to read them and withdrew them. Only from time to time would he himself communicate certain passages to me.<br />
<br />
;[65]: The father did not rush to ask for an audience with Pope Gregory XVI. He told me several times: Since it is not fitting that I come to Rome to deal with affairs and return without throwing myself at his feet to receive his blessing for the Society, I will have to go. Otherwise, I would easily exempt myself; for it is to go and receive compliments from the Holy Father for what the Society does in favor of foreign missions. I cannot treat my affairs with him; rightly, he would refer me to the ordinary examiners.<br />
;[66]: Finally, he decided towards the end of July. Archbishop Cadolini gave him a letter of recommendation, and the audience was not long in being granted. The father was inclined not to have an introducer or to choose Mr. Abbé Duclos; however, the master of the chamber imposed Father Vaures, who was very obliging. Nevertheless, this bothered the father, who did not want the Society's actions and his dealings in Rome to be known right and left. Therefore, he made the resolution to speak only vaguely about things and to hide the rest as much as possible.<br />
<br />
;[67]: Our audience, which was scheduled for August 3, only took place on the 6th. When we were at the feet of the Holy Father and the father wanted to kiss his feet, His Holiness withdrew them and presented his hands, which the Reverend Father Superior did not take. However, at Father Vaures' insistence, His Holiness presented the mule and then the hand, immediately gesturing for him to rise. Father Vaures said that he was the superior of the Marists. Oh, I know, said the Holy Father, I was informed. Then he spoke about the ongoing affairs; the conversation revolved around missions, Father Chanel, the Caffrerie, and the protection of the French government. Finally, the father asked for the apostolic blessing for the entire Society. Most willingly, said the Holy Father, wholeheartedly, so that it may always grow. Then, at the end, he still hesitated to present his foot but offered his hand.<br />
<br />
;[68]: The affairs of the mission having been concluded on August 8, the father hoped to leave on the evening of the Assumption, but delays at the office meant that the papers were not handed over to us until the 27th.<br />
<br />
;[69]: Since the Assumption, the father's health did not remain as good as it had been for the past month. The uncertainty of departure, postponed every two days, caused him annoyance; he resumed his usual infirmities. Nevertheless, he continued to make painful outings until Monday morning the 22nd. On the evening of the same day, he was seized with a violent fever attack, and yet he still wanted to say his vespers during this attack. I went to fetch a doctor who diagnosed a tertian fever; he prescribed a purgation for the next day and announced the attack for Wednesday, which was surprisingly violent: it lasted five hours. Then, afterwards, quinine was administered to break the fever. Indeed, it did not return.<br />
<br />
;[70]: It was then that the father made a vow to Saint Theodore, whose body he had in his room, asking him to obtain the grace for him to leave Rome on the evening of Sunday the 28th, which happened. But the father did not want to tell me what he had promised to this saint.<br />
<br />
;[71]: To reassure him, I went to see Cardinal Castracane, who forbade him from saying his breviary throughout the journey; he recommended a rosary if it did not bother him. He was very reluctant to decide to abstain from meat on Friday and Saturday. I believe he had confessed the day before his illness. One day, on Wednesday, I believe: I'm not telling you to go get my confessor because I don't think there is any danger, and I wouldn't want my illness to be known to the Jesuit fathers, for I fear visits; however, if I get worse, I charge you to go get Father Lacroix.<br />
<br />
;[72]: The next day, he told me: If such fever attacks were to recur, I don't know what will happen, although I still don't believe there is any danger. However, if God wanted to dispose of me now, I would soon have dictated my final intentions to you on several points, especially on the matters I dealt with in Rome. I have always worked for the Society, and I want to die working for it. If I were to die, in virtue of obedience, I charge you to give all my papers to Father Maîtrepierre alone and to speak only to him about what I have done and undertaken here.<br />
<br />
;[73]: But after being very annoyed, I had the consolation of seeing that the father had regained some strength.<br />
<br />
;[74]: In Rome, the father did not want to use the privilege we have of confessing to our fellow brothers. When I asked him to confess to him, he said: Go to Father de Villefort; I would confess you if there were a certain necessity; as if one could not easily find a French-speaking confessor. Moreover, no one has yet used this privilege, and I do not want to start.<br />
<br />
;[75]: During his stay in Rome, the father often spoke to me about his attraction to rural missions, his desire to end up there.<br />
;[76]: However, the subject that seems to be closest to his heart is zeal for the education of young people. He has been occupied with searching for works that could be useful to them. "I have great compassion for them; then, I love childhood; what is small, simple, straightforward." When he saw the multitude of young people who came to receive communion at the altar of Saint Louis de Gonzague on the day of his feast, venerate his relics, and visit his rooms, he was particularly moved. He wanted to say Mass in the room where the saint had died, specifically for the students of Belley College. Upon his return, he began writing a letter to them, addressed to Father Eymard, the director of that institution. Shortly after, perhaps the day after sending this letter, he received one from the young members of the Holy Virgin congregation from the small seminary of Belley, along with a two-faced image. On one side was a heart containing all their names with an inscription at the bottom from the Holy Scriptures, revealing that this heart belonged to him. On the other side was the monogram of Mary with the legend: "in hoc signo vinces." The letter was remarkably touching. The only thing that displeased him was that they had not placed the heart of the Blessed Virgin in place of his own. He carried this image to the holy altar several times, as desired by the devout congregants. He then wrote them another letter, saying: "My dear children, I am conquered," but he did not dare to send it, fearing it might not arrive on time and that the holidays had already begun. "How can one not love children like these?" he said to me. "I was happy on the day they accepted me among them as a congregant. You see, we must become small with them, without humility, however; we must show them respect to win them for Jesus and Mary."<br />
<br />
;[77]: Finally, we left Rome on August 28 at 8 p.m. The next morning, we arrived in Civita Vecchia, where the father felt quite unwell until noon. At noon, he boarded the Minos. The sea air did him good; at least, he could rest. He was not very tired from the storm we had for two nights and almost a day. Unfortunately, he could not spend a night in Marseille, from where we departed after a five-hour stay with uncomfortable seats in the stagecoach. He endured the journey quite well during the first night. But as we were traveling on a Friday and he wanted to observe abstinence, although it was known he was unwell and we were in a separate compartment, his dinner fatigued him a lot. He suffered considerably from Montélimar to Lyon; the night was truly cruel; he could not find any position that relieved him. When he arrived in Lyon, he exclaimed, "Ah! it is high time; I can't take it anymore."<br />
Signed: Poupinel.</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7636Poupinel contents2024-02-10T23:45:25Z<p>Merv: /* Volume 1: From Lyon, Puylata (1837-1857) */</p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0013|'''0013''' 10 Sep 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0014|'''0014''' 17-24 May 1841 – Victor Poupinel to François Pompallier]]<br />
:*[[Poup0015|0015 27 May-3 Sep 1842 — Report by Victor Poupinel on his journey to Rome with Jean-Claude Colin]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0490|'''0490''' 06 Aug 1859 — Victor Poupinel to Euloge Reignier]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0014&diff=7635Poup00142024-02-10T22:49:55Z<p>Merv: </p>
<hr />
<div>==17-24 May 1841 – Letter of Victor Poupinel to François Pompallier==<br />
''Based on the summary in his hand, APM 1487/21195, summarised in EG n. 43. Edited in CS1 doc 262.''<br />
<br />
<br />
''Translated by ChatGPT, February 2024.''<br />
<br />
<br />
:For the greater glory of God and the honour of the Mother of God. <br />
<br />
<br />
:May 17, 1841<br />
<br />
<br />
:This is the substance of the letter I wrote to Bishop Pompallier.<br />
<br />
<br />
:Bishop,<br />
;[1]: Our very Reverend Father Superior General charges me with again and briefly presenting to your eminence the current state of the mission fund.<br />
;[2]: In my letter of November 22 or 23, 1840, I had the honour of providing your eminence with the details of the income and expenses. The total income was 92,377 francs.<br />
;[3]: Expenses, including money given to the missionaries, amounted to the sum of 85,400 francs. We reserved 13,911 francs to cover the remaining expenses (and for the gentlemen of Picpus). However, the unfortunate bankruptcy of Messrs. Wright and Company forced us to withdraw 10,550 francs from the Propagation of the Faith, the absolute remainder of the allocations made up to this day by the association.<br />
;[4]: So we had in hand the sum of 24,461. From this sum, we must now subtract 7,500 for the gentlemen of Picpus; - furthermore, 7,600 for expenses paid since departure. Therefore, we have the sum of 9,361 remaining. We will have to pay the bill of Messrs. Cooper and Company, which amounts to over 10,000 francs. We will also have to add some expenses that he paid in London, a total of 10,200 francs. Finally, we reserve the right to honour Mr. Ratau de Paimbœuf's bill, who advanced 10,000 francs to you at the Bay of Islands; in addition, we subscribed to a new Roman missal for 981 francs, with expenses still to be paid of 200 francs. Thus, we find ourselves in a huge deficit of 12,020 francs. Fortunately, the Propagation of the Faith will be able to advance us for the year 1841.<br />
;[5]: With the help of God and His holy Mother, I am about to begin, Bishop, a work on all your letters to take advantage of all the advice you give us and to respond accurately to your requests. I have no ill will. However, I make many mistakes out of ignorance and imprudence. We will certainly avoid sending so many books in the future and will carefully choose those that are requested.<br />
;[6]: I have calculated that the packaging and shipping costs of packages to London for the last departure amounted to 4,000 francs; the journey of thirteen missionaries to London cost no less than 2,700 francs. Now, speak of sea travel expenses, and you have an enormous sum; the Father Superior has explained this circumstance to the councils of the work.<br />
;[summary]:<br />
;[in margin]: To Bishop Pompallier.<br />
:42. Lyon, May 20, 1841<br />
;[7]: This letter provided accounts to Bishop Pompallier, promised to fulfill his intentions as best as possible, and warned his eminence that not writing to the councils of the Propagation of the Faith, was causing great harm to his mission.<br />
::Signed: Poupinel, secretary.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0014&diff=7634Poup00142024-02-10T22:49:19Z<p>Merv: Created page with "==17-24 May 1841 – Letter of Victor Poupinel to François Pompallier== Based on the summary in his hand, APM 1487/21195, summarised in EG n. 43. Edited in CS1 doc 262. Trans..."</p>
<hr />
<div>==17-24 May 1841 – Letter of Victor Poupinel to François Pompallier==<br />
Based on the summary in his hand, APM 1487/21195, summarised in EG n. 43. Edited in CS1 doc 262.<br />
Translated by ChatGPT, February 2024.<br />
<br />
:For the greater glory of God and the honour of the Mother of God. <br />
<br />
<br />
:May 17, 1841<br />
<br />
<br />
:This is the substance of the letter I wrote to Bishop Pompallier.<br />
:Bishop,<br />
;[1]: Our very Reverend Father Superior General charges me with again and briefly presenting to your eminence the current state of the mission fund.<br />
;[2]: In my letter of November 22 or 23, 1840, I had the honour of providing your eminence with the details of the income and expenses. The total income was 92,377 francs.<br />
;[3]: Expenses, including money given to the missionaries, amounted to the sum of 85,400 francs. We reserved 13,911 francs to cover the remaining expenses (and for the gentlemen of Picpus). However, the unfortunate bankruptcy of Messrs. Wright and Company forced us to withdraw 10,550 francs from the Propagation of the Faith, the absolute remainder of the allocations made up to this day by the association.<br />
;[4]: So we had in hand the sum of 24,461. From this sum, we must now subtract 7,500 for the gentlemen of Picpus; - furthermore, 7,600 for expenses paid since departure. Therefore, we have the sum of 9,361 remaining. We will have to pay the bill of Messrs. Cooper and Company, which amounts to over 10,000 francs. We will also have to add some expenses that he paid in London, a total of 10,200 francs. Finally, we reserve the right to honour Mr. Ratau de Paimbœuf's bill, who advanced 10,000 francs to you at the Bay of Islands; in addition, we subscribed to a new Roman missal for 981 francs, with expenses still to be paid of 200 francs. Thus, we find ourselves in a huge deficit of 12,020 francs. Fortunately, the Propagation of the Faith will be able to advance us for the year 1841.<br />
;[5]: With the help of God and His holy Mother, I am about to begin, Bishop, a work on all your letters to take advantage of all the advice you give us and to respond accurately to your requests. I have no ill will. However, I make many mistakes out of ignorance and imprudence. We will certainly avoid sending so many books in the future and will carefully choose those that are requested.<br />
;[6]: I have calculated that the packaging and shipping costs of packages to London for the last departure amounted to 4,000 francs; the journey of thirteen missionaries to London cost no less than 2,700 francs. Now, speak of sea travel expenses, and you have an enormous sum; the Father Superior has explained this circumstance to the councils of the work.<br />
;[summary]:<br />
;[in margin]: To Bishop Pompallier.<br />
:42. Lyon, May 20, 1841<br />
;[7]: This letter provided accounts to Bishop Pompallier, promised to fulfill his intentions as best as possible, and warned his eminence that not writing to the councils of the Propagation of the Faith, was causing great harm to his mission.<br />
::Signed: Poupinel, secretary.</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7633Poupinel contents2024-02-10T22:48:43Z<p>Merv: /* Volume 1: From Lyon, Puylata (1837-1857) */</p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0013|'''0013''' 10 Sep 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0014|'''0014''' 17-24 May 1841 – Victor Poupinel to François Pompallier]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0490|'''0490''' 06 Aug 1859 — Victor Poupinel to Euloge Reignier]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0013&diff=7632Poup00132024-02-10T22:35:01Z<p>Merv: </p>
<hr />
<div>==10 September 1840 — Letter of Victor Poupinel to François Yvert==<br />
''Based on the summary in his own hand [[APM]] 2277/11691. Edited in CS1 doc.197.''<br />
<br />
''Translated by ChatGPT, February 2024''<br />
<br />
<br />
:Mister Yvert at Caen <br />
:10 September 1840<br />
<br />
<br />
;[1]: We have the utmost confidence that the good Lord, who has inspired you with the courageous will to take charge of the printing press in the interest of His glory, will also grant you the grace to bring this matter to its full perfection. As for the purchase of what is necessary for this printing press, your views are excellent, and the father superior fully relies on your prudence. Certainly, the press should not be brought to Lyon; but since we do not yet know if the embarkation will take place in Le Havre, your sagacity will determine whether it is appropriate, at this time, to leave these items in Paris. It might be wise to only buy the paper and ink at the time of departure, as well as for the organs, but since the small ones are of no value, these should be left.<br />
<br />
;[2]: Reverend Father Colin was greatly comforted by the news of the dedication shown by Fr. Poisson. Unable to write to him himself due to numerous affairs that have overwhelmed him since yesterday until the moment he leaves for Belley, he instructs his replacement to write to him on his behalf. Otherwise, he had intended to write a few words to you, as well as to the priest of Saint-Pierre, to express his gratitude for the great interest he deigns to take in the mission.<br />
<br />
;[3]: In addition to the press, Bishop Pompallier has requested the purchase of a ship in France. For this purpose, the father recently wrote to Mr. Émile Franque, a maritime broker, at Grand Quai 71, and to Mr. Normand, both good Christians, great friends of Bishop of Maronée, and devoted to missions. They have replied and would like the superior or someone on his behalf to go to Le Havre to handle this matter properly. However, Father Colin would advise postponing this purchase, 1º because it would absorb the entire allocation given to us by the Propagation, 2º because the times seem increasingly unfavorable.<br />
<br />
;[4]: Nevertheless, sir, in the event that this journey is convenient for you, father would be pleased if you could see these gentlemen, express his gratitude to them, and gather all the information that will be useful to us when we resume this important matter. But if this journey should inconvenience you, the father superior will himself explain his reasons to these gentlemen.<br />
<br />
:::::Victor Poupinel, Marist priest<br />
<br />
<br />
{|border=0; style="width:100%"<br />
|+ <br />
|-bgcolor=#DFC5FE<br />
|align=center |[[Poup0012|'''Previous letter''']]|| align=center | [[Poupinel_contents|'''Poupinel Letters''']] || align=center | [[Poup0014|'''Next letter''']]<br />
|}</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0013&diff=7631Poup00132024-02-10T05:14:36Z<p>Merv: </p>
<hr />
<div>==10 September 1840 — Letter of Victor Poupinel to François Yvert==<br />
''Based on the summary in his own hand [[APM]] 2277/11691. Edited in CS1 doc.197.''<br />
<br />
''Translated by ChatGPT, February 2024''<br />
<br />
<br />
:Mister Yvert at Caen <br />
:10 September 1840<br />
<br />
<br />
;[1]: We have the utmost confidence that the good Lord, who has inspired you with the courageous will to take charge of the printing press in the interest of His glory, will also grant you the grace to bring this matter to its full perfection. As for the purchase of what is necessary for this printing press, your views are excellent, and the father superior fully relies on your prudence. Certainly, the press should not be brought to Lyon; but since we do not yet know if the embarkation will take place in Le Havre, your sagacity will determine whether it is appropriate, at this time, to leave these items in Paris. It might be wise to only buy the paper and ink at the time of departure, as well as for the organs, but since the small ones are of no value, these should be left.<br />
<br />
;[2]: Reverend Father Colin was greatly comforted by the news of the dedication shown by Fr. Poisson. Unable to write to him himself due to numerous affairs that have overwhelmed him since yesterday until the moment he leaves for Belley, he instructs his replacement to write to him on his behalf. Otherwise, he had intended to write a few words to you, as well as to the priest of Saint-Pierre, to express his gratitude for the great interest he deigns to take in the mission.<br />
<br />
;[3]: In addition to the press, Bishop Pompallier has requested the purchase of a ship in France. For this purpose, the father recently wrote to Mr. Émile Franque, a maritime broker, at Grand Quai 71, and to Mr. Normand, both good Christians, great friends of Bishop of Maronée, and devoted to missions. They have replied and would like the superior or someone on his behalf to go to Le Havre to handle this matter properly. However, Father Colin would advise postponing this purchase, 1º because it would absorb the entire allocation given to us by the Propagation, 2º because the times seem increasingly unfavorable.<br />
<br />
;[4]: Nevertheless, sir, in the event that this journey is convenient for you, father would be pleased if you could see these gentlemen, express his gratitude to them, and gather all the information that will be useful to us when we resume this important matter. But if this journey should inconvenience you, the father superior will himself explain his reasons to these gentlemen.<br />
<br />
:::::Victor Poupinel, Marist priest</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0013&diff=7630Poup00132024-02-10T05:13:28Z<p>Merv: Created page with "==10 September 1840 — Letter of Victor Poupinel to François Yvert== ''Based on the summary in his own hand APM 2277/11691. Edited in CS1 doc.197.'' ''Translated by Cha..."</p>
<hr />
<div>==10 September 1840 — Letter of Victor Poupinel to François Yvert==<br />
''Based on the summary in his own hand [[APM]] 2277/11691. Edited in CS1 doc.197.''<br />
<br />
''Translated by ChatGPT, February 2024''<br />
<br />
<br />
:Mister Yvert at Caen <br />
:10 September 1840<br />
<br />
<br />
;[1]: We have the utmost confidence that the good Lord, who has inspired you with the courageous will to take charge of the printing press in the interest of His glory, will also grant you the grace to bring this matter to its full perfection. As for the purchase of what is necessary for this printing press, your views are excellent, and the father superior fully relies on your prudence. Certainly, the press should not be brought to Lyon; but since we do not yet know if the embarkation will take place in Le Havre, your sagacity will determine whether it is appropriate, at this time, to leave these items in Paris. It might be wise to only buy the paper and ink at the time of departure, as well as for the organs, but since the small ones are of no value, these should be left.<br />
<br />
;[2]: Reverend Father Colin was greatly comforted by the news of the dedication shown by Fr. Poisson. Unable to write to him himself due to numerous affairs that have overwhelmed him since yesterday until the moment he leaves for Belley, he instructs his replacement to write to him on his behalf. Otherwise, he had intended to write a few words to you, as well as to the priest of Saint-Pierre, to express his gratitude for the great interest he deigns to take in the mission.<br />
<br />
;[3]: In addition to the press, Archbishop Pompallier has requested the purchase of a ship in France. For this purpose, the father recently wrote to Mr. Émile Franque, a maritime broker, at Grand Quai 71, and to Mr. Normand, both good Christians, great friends of Archbishop of Maronée, and devoted to missions. They have replied and would like the superior or someone on his behalf to go to Le Havre to handle this matter properly. However, Father Colin would advise postponing this purchase, 1º because it would absorb the entire allocation given to us by the Propagation, 2º because the times seem increasingly unfavorable.<br />
<br />
;[4]: Nevertheless, sir, in the event that this journey is convenient for you, father would be pleased if you could see these gentlemen, express his gratitude to them, and gather all the information that will be useful to us when we resume this important matter. But if this journey should inconvenience you, the father superior will himself explain his reasons to these gentlemen.<br />
<br />
:::::Victor Poupinel, Marist priest</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7629Poupinel contents2024-02-10T05:12:09Z<p>Merv: </p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0013|'''0013''' 10 Sep 1840 — Victor Poupinel to François Yvert]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0490|'''0490''' 06 Aug 1859 — Victor Poupinel to Euloge Reignier]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7628Poupinel contents2024-02-10T05:11:52Z<p>Merv: </p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0013|0013 10 Sep 1840 — Victor Poupinel to François Yvert]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0490|'''0490''' 06 Aug 1859 — Victor Poupinel to Euloge Reignier]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0490&diff=7627Poup04902024-02-10T04:56:47Z<p>Merv: </p>
<hr />
<div>==August 6, 1859. - Letter from Victor Poupinel to Euloge Reignier==<br />
<br />
''Based on the duplicate copy, CLP p. 100. The letter is difficult to read.''<br />
<br />
<br />
''Translated by ChatGPT, January 2024''<br />
<br />
<br />
:To Reverend Father Reignier. <br />
:Villa Maria, <br />
<br />
:August 6, 1859.<br />
<br />
<br />
;[1]:The mail of July arrived in Sydney on the morning of the 10th. I could only write my letters on Saturday afternoon. You may only receive my letters along with this one. Unfortunately, all the mail departs and arrives at the same time.<br />
;[2]: Since yesterday,I have your letters from the 19th, 20th, and 21st of July. They arrived just in time for me to complete my report on the proposals of Bishop Pompallier. It will be sent by the mail of the 24th of this month. Your information is exactly what I needed, and I thank you for the extract from Father Garavel's letter. The (Bay) of Isles is included in the Northern district... I am very pleased with your report. The (point) that concludes it is well-founded; the expenses in question are those referred to as extraordinary. Normally, expenses are divided into two categories: ordinary expenses and extraordinary expenses. The same applies to revenues when applicable. I advise you to carry over to next year's revenues the £20 amount of the last instalment, as well as the fees for masses that I authorized you to withdraw according to my letter of July 9. It will be more regular and clearer for us.<br />
;[3]:In my letter to Father Forest, I mention the harmonium, a schoolmaster, and new requests to make to Bishop. If you haven't made the £10.9 instalment I mentioned, you can increase the amount of the fees for masses previously paid by Father Forest; I will talk to him about it. As for the viaticum, I ask you to wait another month; I am too short of funds. I hope to send you the wax and books you asked for, as well as the clothing and shoes, with the steamer that will carry this letter. Your soutane will be sent on a subsequent occasion, along with Father Forest's cassock. We don't have quince tree plants; if they are not too expensive, we will buy them for you; I await the response tomorrow.<br />
;[4]:In a month, I will tell you about the items we can provide for your... and chapels. I will stop here, dear father, as I have many other letters to write these days. Your successes this year consoles and astonish me: may you soon be authorized to receive the salary of an army chaplain! We await the visit of Mr. Fitzgerald, to whom we will give a very warm welcome.<br />
;[5]:Let us support each other through prayer and pious remembrance at the Holy Sacrifice. Accept, dear father, my most affectionate feelings in Jesus, Mary, Joseph,<br />
::Victor Poupinel s.m.<br />
;[6]:With my letter of July 9, there was a letter from your sister-in-law.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0490&diff=7626Poup04902024-02-10T04:55:56Z<p>Merv: </p>
<hr />
<div>==August 6, 1859. -Letter from Victor Poupinel to Euloge Reignier==<br />
<br />
''Based on the duplicate copy, CLP p. 100. The letter is difficult to read.''<br />
<br />
<br />
''Translated by ChatGPT, January 2024''<br />
<br />
<br />
:To Reverend Father Reignier. <br />
:Villa Maria, <br />
<br />
:August 6, 1859.<br />
<br />
<br />
;[1]:The mail of July arrived in Sydney on the morning of the 10th. I could only write my letters on Saturday afternoon. You may only receive my letters along with this one. Unfortunately, all the mail departs and arrives at the same time.<br />
;[2]: Since yesterday,I have your letters from the 19th, 20th, and 21st of July. They arrived just in time for me to complete my report on the proposals of Bishop Pompallier. It will be sent by the mail of the 24th of this month. Your information is exactly what I needed, and I thank you for the extract from Father Garavel's letter. The (Bay) of Isles is included in the Northern district... I am very pleased with your report. The (point) that concludes it is well-founded; the expenses in question are those referred to as extraordinary. Normally, expenses are divided into two categories: ordinary expenses and extraordinary expenses. The same applies to revenues when applicable. I advise you to carry over to next year's revenues the £20 amount of the last instalment, as well as the fees for masses that I authorized you to withdraw according to my letter of July 9. It will be more regular and clearer for us.<br />
;[3]:In my letter to Father Forest, I mention the harmonium, a schoolmaster, and new requests to make to Bishop. If you haven't made the £10.9 instalment I mentioned, you can increase the amount of the fees for masses previously paid by Father Forest; I will talk to him about it. As for the viaticum, I ask you to wait another month; I am too short of funds. I hope to send you the wax and books you asked for, as well as the clothing and shoes, with the steamer that will carry this letter. Your soutane will be sent on a subsequent occasion, along with Father Forest's cassock. We don't have quince tree plants; if they are not too expensive, we will buy them for you; I await the response tomorrow.<br />
;[4]:In a month, I will tell you about the items we can provide for your... and chapels. I will stop here, dear father, as I have many other letters to write these days. Your successes this year consoles and astonish me: may you soon be authorized to receive the salary of an army chaplain! We await the visit of Mr. Fitzgerald, to whom we will give a very warm welcome.<br />
;[5]:Let us support each other through prayer and pious remembrance at the Holy Sacrifice. Accept, dear father, my most affectionate feelings in Jesus, Mary, Joseph,<br />
::Victor Poupinel s.m.<br />
;[6]:With my letter of July 9, there was a letter from your sister-in-law.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0490&diff=7625Poup04902024-02-10T04:54:47Z<p>Merv: Created page with "==August 6, 1859. -Letter from Victor Poupinel to Euloge Reignier== Based on the duplicate copy, CLP p. 100. The letter is difficult to read. :To Reverend Father Reignier...."</p>
<hr />
<div>==August 6, 1859. -Letter from Victor Poupinel to Euloge Reignier==<br />
<br />
Based on the duplicate copy, CLP p. 100. The letter is difficult to read.<br />
<br />
<br />
:To Reverend Father Reignier. <br />
:Villa Maria, <br />
<br />
:August 6, 1859.<br />
<br />
<br />
;[1]:The mail of July arrived in Sydney on the morning of the 10th. I could only write my letters on Saturday afternoon. You may only receive my letters along with this one. Unfortunately, all the mail departs and arrives at the same time.<br />
;[2]: Since yesterday,I have your letters from the 19th, 20th, and 21st of July. They arrived just in time for me to complete my report on the proposals of Bishop Pompallier. It will be sent by the mail of the 24th of this month. Your information is exactly what I needed, and I thank you for the extract from Father Garavel's letter. The (Bay) of Isles is included in the Northern district... I am very pleased with your report. The (point) that concludes it is well-founded; the expenses in question are those referred to as extraordinary. Normally, expenses are divided into two categories: ordinary expenses and extraordinary expenses. The same applies to revenues when applicable. I advise you to carry over to next year's revenues the £20 amount of the last instalment, as well as the fees for masses that I authorized you to withdraw according to my letter of July 9. It will be more regular and clearer for us.<br />
;[3]:In my letter to Father Forest, I mention the harmonium, a schoolmaster, and new requests to make to Bishop. If you haven't made the £10.9 instalment I mentioned, you can increase the amount of the fees for masses previously paid by Father Forest; I will talk to him about it. As for the viaticum, I ask you to wait another month; I am too short of funds. I hope to send you the wax and books you asked for, as well as the clothing and shoes, with the steamer that will carry this letter. Your soutane will be sent on a subsequent occasion, along with Father Forest's cassock. We don't have quince tree plants; if they are not too expensive, we will buy them for you; I await the response tomorrow.<br />
;[4]:In a month, I will tell you about the items we can provide for your... and chapels. I will stop here, dear father, as I have many other letters to write these days. Your successes thisyear console and astonish me: may you soon be authorized to receive the salary of an army chaplain! We await the visit of Mr. Fitzgerald, to whom we will give a very warm welcome.<br />
;[5]:Let us support each other through prayer and pious remembrance at the Holy Sacrifice. Accept, dear father, my most affectionate feelings in Jesus, Mary, Joseph,<br />
::Victor Poupinel s.m.;[6]:With my letter of July 9, there was a letter from your sister-in-law.</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7624Poupinel contents2024-02-10T04:52:01Z<p>Merv: /* Period 1857-1859 */</p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0490|'''0490''' 06 Aug 1859 — Victor Poupinel to Euloge Reignier]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7623Poupinel contents2024-02-10T04:51:37Z<p>Merv: /* Period 1857-1859 */</p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0490|'''490''' 6 Aug 1859 — Victor Poupinel to Euloge Reignier]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7622Poupinel contents2024-01-30T01:47:40Z<p>Merv: /* Volume 1: From Lyon, Puylata (1837-1857) */</p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840 — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0401&diff=7621Poup04012024-01-22T02:16:02Z<p>Merv: </p>
<hr />
<div>==23 March 1858 - Victor Poupinel to Julien Favre.== <br />
''Translated by ChatGPT. Uploaded by Mayte Ramos.'' <br />
<br />
''According to the dispatch, written by Poupinel, [[APM]] 1500/21 394, 8 pages. In the same file, the draft of the letter.''<br />
<br />
''At sea, on March 23, 1858, aboard the English schooner 'Jeanie Doue.'''<br />
''Continuation of the report from March 23, 1858, second part.''<br />
<br />
To the very Reverend Father General of the Society of Mary.<br />
:My very Reverend Father,<br />
;[1]: In the first part of this report, I delved into ancient history; the second part will be about contemporary history. This is more delicate and more challenging to handle; unfortunately, it will hardly be more comforting and encouraging. I strongly hope that my judgment on Bishop Viard may seem to you, and indeed be, too severe, but I will express it conscientiously.<br />
;[2]: Positive information gave me too much to understand how difficult the matter I had to deal with in New Zealand would be and that it would probably have few results. I prayed a lot to guard against a thought of discouragement, and I arrived in Wellington full of confidence in the grace of the mission that you have deigned to entrust me with, in the protection of Mary and Saint Joseph, and in the efficacy of so many fervent prayers made within the Society and outside it for the success of our work. It was necessary to speak the truth frankly to Bishop Viard; I did so. To do this, I had to overcome myself, and God gave me this strength. I made known to the prelate the dedication that your paternity has for missions, with what frankness, what sincerity you want, my very Reverend Father, to keep the regulations published for our missions; that you expect the same frankness, the same dedication from the mission superiors. The past is forgotten, I said; however, it is good to go back a bit among us on our trials to explain the conduct of the Society. Almost all the facts contained in the first part of this report have been recalled to the prelate, and if he wanted to, he understood why the Society of Mary abandoned Bishop Pompallier. The latter had not failed to insinuate his principles, his prejudices against congregations in general, and against our Society in particular, to Bishop Viard. So, while maintaining polite forms, I declared frankly to Bishop of Orthosie that, without the intervention of a concordat, the Society would never have consented to give him missionaries. You said, my Lord, that you would know how to force them to come; you were mistaken. The Propaganda is too wise, it respects the rights of everyone too much to go that far; it will never force a congregation to send its religious to a diocese, to be taken away from it, and to change its superior. One does not force a congregation to work for its own death. Now, my Lord, although you were raised to the episcopate without the consent of the Society of Mary, you were constituted ''veluti primarium superiorem regularem'' of all our confreres, and ultimately they were to obey you alone. It is true that you were to ''regere et moderari'' your Marist missionaries ''juxta instituti regulas''. But our Society had no approved rules at the time; your authority was therefore unrestricted. There were still the vows, but in the state they became more of a hindrance than an advantage, as Father Comte told you. In such a situation, the Society of Mary was no longer suitable for missions; under such conditions, not a single Marist would have wanted to dedicate himself to it.<br />
;[3]: I would have liked Bishop of Orthosie to also share his observations on the past with me; a word of explanation could have dispelled certain seeds of distrust; I could not obtain anything. The prelate has said repeatedly that he committed himself in his letters to the cardinal prefect and to you, my very Reverend Father, to maintain absolute silence on the past, and even that, in order not to create any obstacle to an agreement with the Society, he did not want to express his ideas on the draft regulation. The intention was good, but it was not the means to reach a serious arrangement. The regulation exists; Bishop Viard has written to you, and he told me that he accepts it and wants to observe it. Will he, with the help of this regulation, effectively promote the good of this mission? We will see. The prelate is the superior of a province of the Society of Mary; I must therefore speak to you about him or his style of administration. In my opinion, if he were an ordinary superior, you would not leave him in charge for long, I do not mean of a province, but of an important house. It is not so much the will that is lacking in him as certain qualities necessary for a superior. Here are some facts.<br />
;[4]: Bishop Viard is all amazed at the commendatory letters he receives from the Propaganda; the good prelate is unaware of the delicate kindness and exquisite politeness of congregations in their epistolary communications with bishops. Moreover, it is easy to be praised; one just needs to mention the good that has been done, and naturally, Bishop of Orthosie only speaks of that in his letters; he shared them with me. Far be it from me to blame what is good, but it is not the same for the good that could and should have been done and has been omitted, and even for the good that has been done poorly.<br />
;[5]: ''Visits''. In a recent letter to the cardinal prefect, the bishop speaks of the visits he made last year to Nelson and Wanganui; he would suggest that he even anticipated the desires of his priests by a few weeks. Allow me to say that this is pure jest. If the bishop wants to talk about blessing a church that was not yet finished, I accept it. But the serious reproach that the priests make to the prelate is all too valid; he has not visited his diocese. He has been in Wellington since May 1, 1850; since then, he has confirmed in The Hutt three times, which is only 9 miles from Wellington, and it has always required supplications to get him there. Father Comte, in a way, had to coerce him four years ago to take him to Otaki, 53 miles from Wellington. Father Reignier stayed alone in Ahuriri for more than six years, and the bishop did not visit him once. I spent only five weeks in New Zealand; I believe I know the mission better than Bishop Viard, at least I have visited it more thoroughly. The Protestant bishop is constantly on visits to reclaim, stimulate zeal, instruct, and win over populations; for seven years, he has walked three times across New Zealand, not to mention his other visits by sea. One of ours said that in God's court, this heretical bishop would condemn the Catholic bishop; one is truly vigilant, the other is only concerned with Wellington. Well-intentioned Catholics have complained about the bishop's negligence.<br />
;[6]: Episcopal visits could nevertheless be very beneficial to missionaries and the faithful; the prelate acknowledged this in his two visits last year. But I say it with sadness, Bishop Orthosie will not know how to make true visits. When affairs called missionaries to Wellington, or when they returned from visiting scattered Catholics, the prelate never inquired about the state of their station, their difficulties and trials, the successes they might have achieved. This would be a means of learning about the needs of the diocese, examining together the means to advance the work of God; he did not know how to use it. The bishop's letters to his priests could still do them a lot of good, directing, encouraging, enlightening them in their doubts. Often, however, Bishop Viard does not respond to letters or does not answer the questions asked; other times, he simply tells them to do as they can or as they want, or he gives them a little spiritual exhortation, sometimes copied from a piety book. In summary, Bishop Viard directs nothing and lets everyone do as they please at home. This conduct is deplorable, it seems to me, especially in a mission where everything is yet to be created. It is fortunate that Bishop had only priests of uncommon virtue; otherwise, they would have followed the example of Father Comte and left. Father Reignier needed extraordinary energy to remain the only priest in complete isolation without receiving encouragement, direction, or consolation from his bishop.<br />
;[7]: ''Advice''. It is enough to know Bishop Viard to be convinced that he does not seek advice from his collaborators, and I even believe that he is not capable of presiding over a council. I had intimate conferences with the prelate for six days; they lasted for more than five hours each day. Drawing inspiration as best as I could from your thoughts, I presented our views to him; we studied the regulations together, and I spoke to him about various points concerning the spirit of the Society. Bishop Viard found everything good, or at least he pretended to think so. I could only get his observations on four points, which would make you laugh if I had the time to tell you about them in detail. It was agreed between the prelate and me that most of these questions would be re-examined in the council during the retreat, which we were to conduct with some of our confreres. This council took place; I will send you a summary of our decisions, and you will see that we dealt with quite practical issues. I truly felt sorry for Bishop Viard; he barely said a word, and only when I addressed him directly. Often in the past, he declared that if he did not hold councils, it was out of prudence to maintain peace, and because councils always led to disputes. For the same reason, he refused to gather the priests who are with him to examine practical theological questions. He repeated to satiety these two great rules of his administration: peace! prudence!<br />
;[8]: ''True advice''. There has been none, it is evident; I even believe that in the future there will be none either, if Monseigneur is to be the soul of it. The prelate has sometimes sought advice outside his priests; he has a regular advisor, Mr. Yvert. One could, it seems to me, make good use of this gentleman, who has varied knowledge and unquestionable qualities. Mr. Yvert is a layman, formerly distant from God, and who, since his conversion, has adopted a severe and morose type of devotion. He has narrow ideas, which are the usual share of devout laymen regarding the conduct of souls; moreover, his character is firm and very willful. This is Monseigneur Viard's advisor, the one who has been listened to; this is the one who dominates Monseigneur without any bad intention, I am convinced; but good intentions do not always prevent bad results.<br />
;[9]: ''Convent''. Let's talk about the famous convent. Monseigneur brought five or seven young people from Auckland, to whom Mr. Yvert had given lessons to make them teachers; Monseigneur Viard wanted to make them nuns. It is good to note that Father Forest had given the first communion to all these young girls, he was their confessor; at their departure, they were recommended to him by their parents. Even before reaching Wellington, an absolute prohibition was issued to Father Forest and the other fathers from speaking to these young people. The entrance to their house was severely closed to them; Mr. Yvert was their master and their temporal father. This little convent, that's Monseigneur's house; only he says Mass there, only he is the ordinary and extraordinary confessor. If he went there so often, if he stayed there so long, he told me, it was because they were novices and needed guidance and training for religious life and instruction; and I have no difficulty believing it. Monseigneur has been, with regard to his convent, ridiculously jealous and somewhat scandalous. It was only last year and yielding to a sort of moral violence exerted by Father Petitjean that he designated Father Séon as extraordinary confessor, and even then, is Father really? He doubts it like me. Monseigneur's conduct regarding the convent has astonished several Catholics, who have asked several times why the bishop alone goes to the convent and why he goes there so often. The convent, there, my father, is one of the reasons that keep the prelate in Wellington and prevent visits. I expressed my thoughts frankly to Monseigneur about the convent, and he replied: peace! prudence! - Prudence, I replied, is that this house is not a closed house; and if I were in your place, Monseigneur, tomorrow it would no longer exist, if I had to be the only one to set foot in it.<br />
;[10]: Certainly, nuns would do a great deal of good in this mission, and I even believe that the young people in question have done good and are doing good. However, they would have done much more if they had been used properly. They do not enjoy the trust of wealthy parents for education; they are found to be poorly educated, awkward, and unable to say anything in conversation. I am not surprised; Monseigneur took me to his convent; his good little sisters seemed intelligent and pious to me, but they did not say a word. They are kept under constraint, in a state of discomfort; I believe they are shaped by the sad and severe devotion of Mr. Yvert. There is no expansion and life in them. Please believe me, Monseigneur assured me of this: my visit troubled them, disconcerted them; it was an occasion of temptations for them. However, it is not what I told them in three short sentences that could cause this strange result. So the prelate is prudent in not letting anyone but himself into this house. It is truly pitiful. If there were a different kind of conduct in this house, a little life and gaiety, the school would have a reputation, more external students, and boarders. The constraint in which students and mistresses live harms their health and prevents parents from placing their children there, to the point that some of the most pious prefer national schools. My observations on this delicate point struck Monseigneur d'Orthosie to the quick; truly, I felt sorry for him. But he will not do better, that's my conviction.<br />
;[11]: ''Temporal''. Now let's come to the temporal, another serious question. In a second report, I will tell you in what state I found the diocese. According to Monseigneur Viard's admission, he arrived in Wellington with a well-stocked purse; he received an annual allowance that he found too small and that I find too large, considering how it was used, local resources, and the small number of Catholics. Monseigneur, still following Mr. Yvert's advice, insisted on appearing to the English as a very respectable person, i.e., someone with money who spreads it around. This public opinion was supposed to have a happy result in favor of the Catholic cause because the bishop will have credit and influence. But for that, it must not be known that the bishop's resources come from the Propagation of the Faith; it must not be imagined that he is poor, that he needs help. Monseigneur did not want the Propagation of the Faith to be mentioned to the faithful, not even to announce the Mass that must be said every year for the deceased benefactors of the work. Forced to let it be announced last year, he forbade the priest from entering into any explanation.<br />
;[12]: You know the generosity of English and Irish Catholics for their churches, schools, and the support of their priests; they understand very well this commandment of the Church. Their alms bind them to their faith, and to refuse them would often scandalize them, as was the case in Wellington. In my other report, you will see what establishments exist in this city. Well! The purchase of land, the construction of the episcopal house, the convent, schools for boys and girls, a house for the Maoris, and many other expenses were almost entirely paid with subsidies from the Propagation of the Faith, without making an appeal to the faithful, who would have generously contributed to this purchase and these constructions. For a simple illumination and decoration on the occasion of the Triduum of the Immaculate Conception, the Catholics of Wellington gave £180 sterling, not to mention several donations in kind. I am unaware of what Bishop gives for his convent, girls' school, and Providence; it is a secret, but I have it from him that for the other two schools in the city, he annually gives £60 sterling. The faithful would willingly subscribe to support these schools; nothing has ever been asked of them, and several have complained. It was only last year that the bishop, after much insistence, agreed to the collection of fees for church pews. Nothing has been fixed for the casual revenue, and the bishop was far from pushing for its collection. In all these colonies, in addition to the high casual revenue, priests are supported by annual subscriptions and collections made at the church on Easter and Christmas days; Bishop Viard did not want them to be established at Sainte-Marie, while they are done in the other chapel for Father O'Reilly, an Irish priest. So it is still with the alms of the Propagation of the Faith that the bishop and priests of Wellington are maintained. Our fathers are convinced that the prelate will only imperfectly carry out the points we agreed upon on this subject during our retreat. And why? Because Bishop Viard does not know how to preside over a meeting, to address it; he is timid, he does not dare to involve himself personally, and he will not allow another to act in his place. While other stations receive little or no assistance for their works, the money from the Propagation of the Faith therefore flows unnecessarily into Wellington for Catholics who would be ashamed if they knew where these resources come from.<br />
;[13]: In a note that Bishop handed to me, where he outlines the needs of his mission to solicit new assistance from the Propagation of the Faith, he asks for little else at the moment than for Wellington, for his schools, to build a kitchen for his convent, for fences, to plant trees around the church, and to have the land around it arranged by his day laborer. It is easy then to form an idea of the complaints of the missionaries, who obtain from the bishop only minimal support, given awkwardly, almost secretly, and after repeated requests. He once wounded me deeply, and this time I got angry. It was agreed that our new organization regarding temporal matters would only begin on the next July 1, since I cannot receive money from Lyon before that time; consequently, Bishop was supposed to cover the expenses of the first six months of this year, as before. He excused himself, saying that he had not yet received his entire allocation, that he had no money. I knew it was a poor excuse, and I proved to him that he was not without resources. He then told me that he had just advanced £60 sterling to his Providence. "How, Bishop, does Providence take precedence over your missionaries? For sixteen little Maori girls that the government is supposed to support, you deny Fathers Forest and Reignier enough to live! It's a bit harsh, and admit that it's not the way to endear yourself to your priests." With his clumsiness in refusing and even granting requests, Bishop has often hurt our colleagues. Father Forest handed him £130 sterling upon arriving from Auckland. After some time, Father was sent to the Hutt where everything had to be done; he came one day asking for some help from Bishop to assist him in building his house. Bishop, who was spending money so generously on various constructions in Wellington, who was even building a house at that moment to accommodate the Maoris who come to Wellington, refused £10 sterling for the Hutt house. Father Forest couldn't help but tell Monsieur Yvert that Bishop was cruel.<br />
;[14]: Bishop allocated £25 sterling per year for the annual viaticum for each priest or brother, which obviously could not suffice in an English country; hence, the faithful had to supplement it. Below, I will provide you with the sums accounted for by the bishop from January 1, 1851, to the end of 1857, for each station, in addition to the viaticum. In my next letter indicating what has been done, what exists in each station, you will be able to judge the support received from the bishop and the result obtained through the work of our colleagues or with local resources.<br />
:Stations that did not receive the entire viaticum:<br />
:• Nelson: £21 less<br />
:• Ahuriri: £68 less <br />
:• Total: £89 less<br />
:Stations that received in addition to the viaticum:<br />
:• The Hutt: £75<br />
:• Wanganui city: £221<br />
:• Wanganui Maoris: £60 <br />
:• Total: £356<br />
;[15]: If we deduct what Nelson and Ahuriri received less, the amount given for the other stations, excluding Wellington, will be (£356 - £89) £267 sterling. If Bishop has debts, as he claims, they are not caused by his generosity towards other establishments, and the missionaries are justified in saying that Wellington has absorbed everything without any necessity since the locality could almost self-sustain. I must add, however, that Bishop does not incur enormous personal expenses, and the management of his household is simple. He is a bit too fond of giving to the Maoris, to whites in difficulty. This is still a weak aspect of the prelate; he loves too much to have good things said about him. As he is not bold in asking or seeking money, he is content to receive it from France, which gives him no trouble to find. But it is truly unfortunate that the alms of the faithful are used in this way. Bishop Pompallier is more advanced in this regard; he receives £300 each year from the Catholics of Auckland, and in other stations, the faithful support their priests; even the Maoris themselves contribute.<br />
;[16]: I will add some details that will contribute to giving you a better understanding of the nature and character of Bishop Viard; I will not follow any particular order. <br />
;[17]: The location where the mission is established in Wellington is excellent; it is a providential stroke to have found it. The priests urged and urged the bishop to buy this land (part of it was given); but as he is fearful and hesitant and retreats as the priests push him, he would have missed this good opportunity. Fortunately, Mr. Yvert agreed with the missionaries, and the matter was settled to the great satisfaction of the prelate.<br />
;[18]: Large expenses were made in Wellington for the fences; they are the best-made ones I have seen, and they have been multiplied to excess. As they are made of wood, they need to be renewed about every ten years. Half of them could have been removed without any inconvenience, and a large part of the other half could have been made into a hedge; the plants were bought. For this, it was enough to remove a fence that formed an unused strip of land between the episcopal house and the girls' school; a path, which is like necessary, though not obligatory, was already there. Mr. Yvert did not want it. Well! Today, men and women, boys and girls from the schools, cross the garden at any time, day and night, if they wish, pass along the house, right where our colleagues should stay if they want to take a stroll together. The episcopal house has become a public thoroughfare. The bishop applauds this result; for my part, if I were the superior in Wellington for 24 hours, I would open the other passage, and the one by the house would be closed.<br />
;[19]: Another wonder. Absolute and continual silence was maintained in the refectory without any reading. Imagine the looks exchanged by the two or three diners in the presence of each other. Everyone hurried as much as they could, and the stomach of more than one suffered from this method. You might think I'm joking, but I'll tell you the pure truth. In response to my observations on this point, the bishop seemed surprised and annoyed; then, letting himself go to his affectionate manner, he took my hands and said, "To please you, my good father, I desire so much to please the Society, and for that, I will not hesitate to make any sacrifice; in the future, people will talk during meals." - I smiled and added: I really did not think, Your Excellency, that I was asking you for a sacrifice! - I understand that in reality, he makes one, for as soon as the conversation goes beyond trivial things, the bishop is embarrassed, he is afraid of serious conversations. So he stayed little in recreation and disappeared as soon as someone from outside came to ask for him. Everything was stiff, and I would not be surprised to have scandalized the prelate and Mr. Yvert with my cheerfulness.<br />
;[20]: Bishop does everything in secret; he has no cordial communication with his priests, and this behavior harms him. He always kept the newspapers with him, and to read them, one had to ask for them every time, which was quite painful for priests older than him. He likes to attract and keep things to himself. He has no less than five chalices, which were not given to him, and no one uses them except him. He is zealous for confession and is on the lookout not to miss the people who come; I am inclined to believe that this is still one of the reasons that keep him in Wellington. He established the months of Mary and St. Joseph, for which I praise him, but only he can perform these pious exercises, for which I blame him. Never does a priest give the blessing of the Blessed Sacrament when the prelate is present; he paid me this extraordinary honor. Works could be established to promote zeal, instruction, and piety; but the priests are bound as if by private charter, have no freedom. The bishop is pious, but with a narrow piety, a piety of women. He is jealous for the ministry like some parish priests I have known. - I have been told on several occasions that he is a liar; it is serious, so I content myself with saying that he is not frank and that he has lacked sincerity with me several times. Like women, one can give up knowing his final thoughts. - I told you that the bishop was affectionate by nature, that he liked to be loved; the real way to be loved by him is to win him over with flattery, flattering words, and small honors; something that repulses a priest. - They say about us, children of beautiful Normandy, that we never say yes or no, that we always have an escape route. What a Norman is Bishop Viard! He does not refuse positively, but he never promises or commits himself frankly: we will see later, he says, let us act with prudence. - He achieves his ends through small tricks and rare inertia. Several other small details would show that Bishop is narrow in his views, small in his means, jealous of his priests, timid, afraid of them, fearing to pay with his person, not knowing how to command and direct. The other day he said in front of me to Father Reignier, who consulted him on what he should do in his new establishment: whatever you do, my good father, will be well done; I approve everything in advance. - For my part, I did not at all approve of this line of conduct, which would establish as many superiors as there are religious. - In summary, Father, it seems to me unfortunate that Bishop Pompallier pulled Bishop Viard from his natural place; he was a good missionary; he will never be a superior.<br />
;[21]: Finally, I conclude with regret, my Reverend Father, by telling you that the prelate does not love our Society. It is the conviction of our oldest colleagues, and it is mine too; it is felt, touched, when one is with him. He did not want to attend our little retreat, even at its closure, and for what reason? To ensure that nothing was lacking in the refectory, to respond to those coming and going. We were in all five priests; what embarrassment we must have caused! Isn't it pitiable? I was disappointed, and our fathers were hurt. The prelate's vicar general is Father O'Reilly. I pointed out to the bishop that since the mission is entrusted to our Society, in case of death, it can only be administered by a Marist, and it is even appropriate that from now on one of ours should have the title of his vicar general; let him leave, if he wants, his title to Father O'Reilly, but he should inform him of the change that has occurred to avoid any discussion in case of death. Prudence again prevented him from acting, but he promised me to do it later.<br />
;[22]: I did not think it appropriate to communicate all my painful impressions to our fathers, even to the oldest ones; I focused on persuading them that with the help of the regulations that Bishop adopted in all frankness, everything would go well enough. They seemed to doubt it, and they told me several times: we have known Bishop Viard for almost twenty years; you have only been studying him for twenty days. He will hardly change his course; know that he is cunning and stubborn. - I will help him as much as I can; I believe I am more devoted to him than he thinks. I am proud of our fathers, of their good spirit, their unity, their zeal, and their piety; all eight of them can be counted among the truest children of Mary. Nothing has diverted them from the obedience and practical respect they owed to Bishop d'Orthosie, and if he wants to use them, they will always be at his disposal for the glory of God and the salvation of souls.<br />
;[23]: I have the honor to be, with the deepest respect, my very Reverend Father, your very humble and obedient servant, <br />
::::::Victor Poupinel s.m.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0401&diff=7620Poup04012024-01-22T01:51:47Z<p>Merv: </p>
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<div>==23 March 1858 - Victor Poupinel to Julien Favre.== <br />
''Translated by ChatGPT. Uploaded by Mayte Ramos.'' <br />
<br />
''According to the dispatch, written by Poupinel, [[APM]] 1500/21 394, 8 pages. In the same file, the draft of the letter.''<br />
<br />
''At sea, on March 23, 1858, aboard the English schooner 'Jeanie Doue.'''<br />
''Continuation of the report from March 23, 1858, second part.''<br />
<br />
To the very Reverend Father General of the Society of Mary.<br />
:My very Reverend Father,<br />
;[1]: In the first part of this report, I delved into ancient history; the second part will be about contemporary history. This is more delicate and more challenging to handle; unfortunately, it will hardly be more comforting and encouraging. I strongly hope that my judgment on Bishop Viard may seem to you, and indeed be, too severe, but I will express it conscientiously.<br />
;[2]: Positive information gave me too much to understand how difficult the matter I had to deal with in New Zealand would be and that it would probably have few results. I prayed a lot to guard against a thought of discouragement, and I arrived in Wellington full of confidence in the grace of the mission that you have deigned to entrust me with, in the protection of Mary and Saint Joseph, and in the efficacy of so many fervent prayers made within the Society and outside it for the success of our work. It was necessary to speak the truth frankly to Bishop Viard; I did so. To do this, I had to overcome myself, and God gave me this strength. I made known to the prelate the dedication that your paternity has for missions, with what frankness, what sincerity you want, my very Reverend Father, to keep the regulations published for our missions; that you expect the same frankness, the same dedication from the mission superiors. The past is forgotten, I said; however, it is good to go back a bit among us on our trials to explain the conduct of the Society. Almost all the facts contained in the first part of this report have been recalled to the prelate, and if he wanted to, he understood why the Society of Mary abandoned Bishop Pompallier. The latter had not failed to insinuate his principles, his prejudices against congregations in general, and against our Society in particular, to Bishop Viard. So, while maintaining polite forms, I declared frankly to Bishop of Orthosie that, without the intervention of a concordat, the Society would never have consented to give him missionaries. You said, my Lord, that you would know how to force them to come; you were mistaken. The Propaganda is too wise, it respects the rights of everyone too much to go that far; it will never force a congregation to send its religious to a diocese, to be taken away from it, and to change its superior. One does not force a congregation to work for its own death. Now, my Lord, although you were raised to the episcopate without the consent of the Society of Mary, you were constituted ''veluti primarium superiorem regularem'' of all our confreres, and ultimately they were to obey you alone. It is true that you were to ''regere et moderari'' your Marist missionaries ''juxta instituti regulas''. But our Society had no approved rules at the time; your authority was therefore unrestricted. There were still the vows, but in the state they became more of a hindrance than an advantage, as Father Comte told you. In such a situation, the Society of Mary was no longer suitable for missions; under such conditions, not a single Marist would have wanted to dedicate himself to it.<br />
;[3]: I would have liked Bishop of Orthosie to also share his observations on the past with me; a word of explanation could have dispelled certain seeds of distrust; I could not obtain anything. The prelate has said repeatedly that he committed himself in his letters to the cardinal prefect and to you, my very Reverend Father, to maintain absolute silence on the past, and even that, in order not to create any obstacle to an agreement with the Society, he did not want to express his ideas on the draft regulation. The intention was good, but it was not the means to reach a serious arrangement. The regulation exists; Bishop Viard has written to you, and he told me that he accepts it and wants to observe it. Will he, with the help of this regulation, effectively promote the good of this mission? We will see. The prelate is the superior of a province of the Society of Mary; I must therefore speak to you about him or his style of administration. In my opinion, if he were an ordinary superior, you would not leave him in charge for long, I do not mean of a province, but of an important house. It is not so much the will that is lacking in him as certain qualities necessary for a superior. Here are some facts.<br />
;[4]: Bishop Viard is all amazed at the commendatory letters he receives from the Propaganda; the good prelate is unaware of the delicate kindness and exquisite politeness of congregations in their epistolary communications with bishops. Moreover, it is easy to be praised; one just needs to mention the good that has been done, and naturally, Bishop of Orthosie only speaks of that in his letters; he shared them with me. Far be it from me to blame what is good, but it is not the same for the good that could and should have been done and has been omitted, and even for the good that has been done poorly.<br />
;[5]: ''Visits''. In a recent letter to the cardinal prefect, the bishop speaks of the visits he made last year to Nelson and Wanganui; he would suggest that he even anticipated the desires of his priests by a few weeks. Allow me to say that this is pure jest. If the bishop wants to talk about blessing a church that was not yet finished, I accept it. But the serious reproach that the priests make to the prelate is all too valid; he has not visited his diocese. He has been in Wellington since May 1, 1850; since then, he has confirmed in The Hutt three times, which is only 9 miles from Wellington, and it has always required supplications to get him there. Father Comte, in a way, had to coerce him four years ago to take him to Otaki, 53 miles from Wellington. Father Reignier stayed alone in Ahuriri for more than six years, and the bishop did not visit him once. I spent only five weeks in New Zealand; I believe I know the mission better than Bishop Viard, at least I have visited it more thoroughly. The Protestant bishop is constantly on visits to reclaim, stimulate zeal, instruct, and win over populations; for seven years, he has walked three times across New Zealand, not to mention his other visits by sea. One of ours said that in God's court, this heretical bishop would condemn the Catholic bishop; one is truly vigilant, the other is only concerned with Wellington. Well-intentioned Catholics have complained about the bishop's negligence.<br />
;[6]: Episcopal visits could nevertheless be very beneficial to missionaries and the faithful; the prelate acknowledged this in his two visits last year. But I say it with sadness, Bishop Orthosie will not know how to make true visits. When affairs called missionaries to Wellington, or when they returned from visiting scattered Catholics, the prelate never inquired about the state of their station, their difficulties and trials, the successes they might have achieved. This would be a means of learning about the needs of the diocese, examining together the means to advance the work of God; he did not know how to use it. The bishop's letters to his priests could still do them a lot of good, directing, encouraging, enlightening them in their doubts. Often, however, Bishop Viard does not respond to letters or does not answer the questions asked; other times, he simply tells them to do as they can or as they want, or he gives them a little spiritual exhortation, sometimes copied from a piety book. In summary, Bishop Viard directs nothing and lets everyone do as they please at home. This conduct is deplorable, it seems to me, especially in a mission where everything is yet to be created. It is fortunate that Bishop had only priests of uncommon virtue; otherwise, they would have followed the example of Father Comte and left. Father Reignier needed extraordinary energy to remain the only priest in complete isolation without receiving encouragement, direction, or consolation from his bishop.<br />
;[7]: ''Advice''. It is enough to know Bishop Viard to be convinced that he does not seek advice from his collaborators, and I even believe that he is not capable of presiding over a council. I had intimate conferences with the prelate for six days; they lasted for more than five hours each day. Drawing inspiration as best as I could from your thoughts, I presented our views to him; we studied the regulations together, and I spoke to him about various points concerning the spirit of the Society. Bishop Viard found everything good, or at least he pretended to think so. I could only get his observations on four points, which would make you laugh if I had the time to tell you about them in detail. It was agreed between the prelate and me that most of these questions would be re-examined in the council during the retreat, which we were to conduct with some of our confreres. This council took place; I will send you a summary of our decisions, and you will see that we dealt with quite practical issues. I truly felt sorry for Bishop Viard; he barely said a word, and only when I addressed him directly. Often in the past, he declared that if he did not hold councils, it was out of prudence to maintain peace, and because councils always led to disputes. For the same reason, he refused to gather the priests who are with him to examine practical theological questions. He repeated to satiety these two great rules of his administration: peace! prudence!<br />
;[8]: ''True advice''. There has been none, it is evident; I even believe that in the future there will be none either, if Monseigneur is to be the soul of it. The prelate has sometimes sought advice outside his priests; he has a regular advisor, Mr. Yvert. One could, it seems to me, make good use of this gentleman, who has varied knowledge and unquestionable qualities. Mr. Yvert is a layman, formerly distant from God, and who, since his conversion, has adopted a severe and morose type of devotion. He has narrow ideas, which are the usual share of devout laymen regarding the conduct of souls; moreover, his character is firm and very willful. This is Monseigneur Viard's advisor, the one who has been listened to; this is the one who dominates Monseigneur without any bad intention, I am convinced; but good intentions do not always prevent bad results.<br />
;[9]: ''Convent''. Let's talk about the famous convent. Monseigneur brought five or seven young people from Auckland, to whom Mr. Yvert had given lessons to make them teachers; Monseigneur Viard wanted to make them nuns. It is good to note that Father Forest had given the first communion to all these young girls, he was their confessor; at their departure, they were recommended to him by their parents. Even before reaching Wellington, an absolute prohibition was issued to Father Forest and the other fathers from speaking to these young people. The entrance to their house was severely closed to them; Mr. Yvert was their master and their temporal father. This little convent, that's Monseigneur's house; only he says Mass there, only he is the ordinary and extraordinary confessor. If he went there so often, if he stayed there so long, he told me, it was because they were novices and needed guidance and training for religious life and instruction; and I have no difficulty believing it. Monseigneur has been, with regard to his convent, ridiculously jealous and somewhat scandalous. It was only last year and yielding to a sort of moral violence exerted by Father Petitjean that he designated Father Séon as extraordinary confessor, and even then, is Father really? He doubts it like me. Monseigneur's conduct regarding the convent has astonished several Catholics, who have asked several times why the bishop alone goes to the convent and why he goes there so often. The convent, there, my father, is one of the reasons that keep the prelate in Wellington and prevent visits. I expressed my thoughts frankly to Monseigneur about the convent, and he replied: peace! prudence! - Prudence, I replied, is that this house is not a closed house; and if I were in your place, Monseigneur, tomorrow it would no longer exist, if I had to be the only one to set foot in it.<br />
;[10]: Certainly, nuns would do a great deal of good in this mission, and I even believe that the young people in question have done good and are doing good. However, they would have done much more if they had been used properly. They do not enjoy the trust of wealthy parents for education; they are found to be poorly educated, awkward, and unable to say anything in conversation. I am not surprised; Monseigneur took me to his convent; his good little sisters seemed intelligent and pious to me, but they did not say a word. They are kept under constraint, in a state of discomfort; I believe they are shaped by the sad and severe devotion of Mr. Yvert. There is no expansion and life in them. Please believe me, Monseigneur assured me of this: my visit troubled them, disconcerted them; it was an occasion of temptations for them. However, it is not what I told them in three short sentences that could cause this strange result. So the prelate is prudent in not letting anyone but himself into this house. It is truly pitiful. If there were a different kind of conduct in this house, a little life and gaiety, the school would have a reputation, more external students, and boarders. The constraint in which students and mistresses live harms their health and prevents parents from placing their children there, to the point that some of the most pious prefer national schools. My observations on this delicate point struck Monseigneur d'Orthosie to the quick; truly, I felt sorry for him. But he will not do better, that's my conviction.<br />
;[11]: ''Temporal''. Now let's come to the temporal, another serious question. In a second report, I will tell you in what state I found the diocese. According to Monseigneur Viard's admission, he arrived in Wellington with a well-stocked purse; he received an annual allowance that he found too small and that I find too large, considering how it was used, local resources, and the small number of Catholics. Monseigneur, still following Mr. Yvert's advice, insisted on appearing to the English as a very respectable person, i.e., someone with money who spreads it around. This public opinion was supposed to have a happy result in favor of the Catholic cause because the bishop will have credit and influence. But for that, it must not be known that the bishop's resources come from the Propagation of the Faith; it must not be imagined that he is poor, that he needs help. Monseigneur did not want the Propagation of the Faith to be mentioned to the faithful, not even to announce the Mass that must be said every year for the deceased benefactors of the work. Forced to let it be announced last year, he forbade the priest from entering into any explanation.<br />
;[12]: You know the generosity of English and Irish Catholics for their churches, schools, and the support of their priests; they understand very well this commandment of the Church. Their alms bind them to their faith, and to refuse them would often scandalize them, as was the case in Wellington. In my other report, you will see what establishments exist in this city. Well! The purchase of land, the construction of the episcopal house, the convent, schools for boys and girls, a house for the Maoris, and many other expenses were almost entirely paid with subsidies from the Propagation of the Faith, without making an appeal to the faithful, who would have generously contributed to this purchase and these constructions. For a simple illumination and decoration on the occasion of the Triduum of the Immaculate Conception, the Catholics of Wellington gave £180 sterling, not to mention several donations in kind. I am unaware of what Bishop gives for his convent, girls' school, and providence; it is a secret, but I have it from him that for the other two schools in the city, he annually gives £60 sterling. The faithful would willingly subscribe to support these schools; nothing has ever been asked of them, and several have complained. It was only last year that the bishop, after much insistence, agreed to the collection of fees for church pews. Nothing has been fixed for the casual revenue, and the bishop was far from pushing for its collection. In all these colonies, in addition to the high casual revenue, priests are supported by annual subscriptions and collections made at the church on Easter and Christmas days; Bishop Viard did not want them to be established at Sainte-Marie, while they are done in the other chapel for Father O'Reilly, an Irish priest. So it is still with the alms of the Propagation of the Faith that the bishop and priests of Wellington are maintained. Our fathers are convinced that the prelate will only imperfectly carry out the points we agreed upon on this subject during our retreat. And why? Because Bishop Viard does not know how to preside over a meeting, to address it; he is timid, he does not dare to involve himself personally, and he will not allow another to act in his place. While other stations receive little or no assistance for their works, the money from the Propagation of the Faith therefore flows unnecessarily into Wellington for Catholics who would be ashamed if they knew where these resources come from.<br />
;[13]: In a note that Bishop handed to me, where he outlines the needs of his mission to solicit new assistance from the Propagation of the Faith, he asks for little else at the moment than for Wellington, for his schools, to build a kitchen for his convent, for fences, to plant trees around the church, and to have the land around it arranged by his day laborer. It is easy then to form an idea of the complaints of the missionaries, who obtain from the bishop only minimal support, given awkwardly, almost secretly, and after repeated requests. He once wounded me deeply, and this time I got angry. It was agreed that our new organization regarding temporal matters would only begin on the next July 1, since I cannot receive money from Lyon before that time; consequently, Bishop was supposed to cover the expenses of the first six months of this year, as before. He excused himself, saying that he had not yet received his entire allocation, that he had no money. I knew it was a poor excuse, and I proved to him that he was not without resources. He then told me that he had just advanced £60 sterling to his providence. "How, Bishop, does providence take precedence over your missionaries? For sixteen little Maori girls that the government is supposed to support, you deny Fathers Forest and Reignier enough to live! It's a bit harsh, and admit that it's not the way to endear yourself to your priests." With his clumsiness in refusing and even granting requests, Bishop has often hurt our colleagues. Father Forest handed him £130 sterling upon arriving from Auckland. After some time, Father was sent to the Hutt where everything had to be done; he came one day asking for some help from Bishop to assist him in building his house. Bishop, who was spending money so generously on various constructions in Wellington, who was even building a house at that moment to accommodate the Maoris who come to Wellington, refused £10 sterling for the Hutt house. Father Forest couldn't help but tell Monsieur Yvert that Bishop was cruel.<br />
;[14]: Bishop allocated £25 sterling per year for the annual viaticum for each priest or brother, which obviously could not suffice in an English country; hence, the faithful had to supplement it. Below, I will provide you with the sums accounted for by the bishop from January 1, 1851, to the end of 1857, for each station, in addition to the viaticum. In my next letter indicating what has been done, what exists in each station, you will be able to judge the support received from the bishop and the result obtained through the work of our colleagues or with local resources.<br />
:Stations that did not receive the entire viaticum:<br />
:• Nelson: £21 less<br />
:• Ahuriri: £68 less <br />
:• Total: £89 less<br />
:Stations that received in addition to the viaticum:<br />
:• The Hutt: £75<br />
:• Wanganui city: £221<br />
:• Wanganui Maoris: £60 <br />
:• Total: £356<br />
;[15]: If we deduct what Nelson and Ahuriri received less, the amount given for the other stations, excluding Wellington, will be (£356 - £89) £267 sterling. If Bishop has debts, as he claims, they are not caused by his generosity towards other establishments, and the missionaries are justified in saying that Wellington has absorbed everything without any necessity since the locality could almost self-sustain. I must add, however, that Bishop does not incur enormous personal expenses, and the management of his household is simple. He is a bit too fond of giving to the Maoris, to whites in difficulty. This is still a weak aspect of the prelate; he loves too much to have good things said about him. As he is not bold in asking or seeking money, he is content to receive it from France, which gives him no trouble to find. But it is truly unfortunate that the alms of the faithful are used in this way. Bishop Pompallier is more advanced in this regard; he receives £300 each year from the Catholics of Auckland, and in other stations, the faithful support their priests; even the Maoris themselves contribute.<br />
;[16]: I will add some details that will contribute to giving you a better understanding of the nature and character of Bishop Viard; I will not follow any particular order. <br />
;[17]: The location where the mission is established in Wellington is excellent; it is a providential stroke to have found it. The priests urged and urged the bishop to buy this land (part of it was given); but as he is fearful and hesitant and retreats as the priests push him, he would have missed this good opportunity. Fortunately, Mr. Yvert agreed with the missionaries, and the matter was settled to the great satisfaction of the prelate.<br />
;[18]: Large expenses were made in Wellington for the fences; they are the best-made ones I have seen, and they have been multiplied to excess. As they are made of wood, they need to be renewed about every ten years. Half of them could have been removed without any inconvenience, and a large part of the other half could have been made into a hedge; the plants were bought. For this, it was enough to remove a fence that formed an unused strip of land between the episcopal house and the girls' school; a path, which is like necessary, though not obligatory, was already there. Mr. Yvert did not want it. Well! Today, men and women, boys and girls from the schools, cross the garden at any time, day and night, if they wish, pass along the house, right where our colleagues should stay if they want to take a stroll together. The episcopal house has become a public thoroughfare. The bishop applauds this result; for my part, if I were the superior in Wellington for 24 hours, I would open the other passage, and the one by the house would be closed.<br />
;[19]: Another wonder. Absolute and continual silence was maintained in the refectory without any reading. Imagine the looks exchanged by the two or three diners in the presence of each other. Everyone hurried as much as they could, and the stomach of more than one suffered from this method. You might think I'm joking, but I'll tell you the pure truth. In response to my observations on this point, the bishop seemed surprised and annoyed; then, letting himself go to his affectionate manner, he took my hands and said, "To please you, my good father, I desire so much to please the Society, and for that, I will not hesitate to make any sacrifice; in the future, people will talk during meals." - I smiled and added: I really did not think, Your Excellency, that I was asking you for a sacrifice! - I understand that in reality, he makes one, for as soon as the conversation goes beyond trivial things, the bishop is embarrassed, he is afraid of serious conversations. So he stayed little in recreation and disappeared as soon as someone from outside came to ask for him. Everything was stiff, and I would not be surprised to have scandalized the prelate and Mr. Yvert with my cheerfulness.<br />
;[20]: Bishop does everything in secret; he has no cordial communication with his priests, and this behavior harms him. He always kept the newspapers with him, and to read them, one had to ask for them every time, which was quite painful for priests older than him. He likes to attract and keep things to himself. He has no less than five chalices, which were not given to him, and no one uses them except him. He is zealous for confession and is on the lookout not to miss the people who come; I am inclined to believe that this is still one of the reasons that keep him in Wellington. He established the months of Mary and St. Joseph, for which I praise him, but only he can perform these pious exercises, for which I blame him. Never does a priest give the blessing of the Blessed Sacrament when the prelate is present; he paid me this extraordinary honor. Works could be established to promote zeal, instruction, and piety; but the priests are bound as if by private charter, have no freedom. The bishop is pious, but with a narrow piety, a piety of women. He is jealous for the ministry like some parish priests I have known. - I have been told on several occasions that he is a liar; it is serious, so I content myself with saying that he is not frank and that he has lacked sincerity with me several times. Like women, one can give up knowing his final thoughts. - I told you that the bishop was affectionate by nature, that he liked to be loved; the real way to be loved by him is to win him over with flattery, flattering words, and small honors; something that repulses a priest. - They say about us, children of beautiful Normandy, that we never say yes or no, that we always have an escape route. What a Norman is Bishop Viard! He does not refuse positively, but he never promises or commits himself frankly: we will see later, he says, let us act with prudence. - He achieves his ends through small tricks and rare inertia. Several other small details would show that Bishop is narrow in his views, small in his means, jealous of his priests, timid, afraid of them, fearing to pay with his person, not knowing how to command and direct. The other day he said in front of me to Father Reignier, who consulted him on what he should do in his new establishment: whatever you do, my good father, will be well done; I approve everything in advance. - For my part, I did not at all approve of this line of conduct, which would establish as many superiors as there are religious. - In summary, Father, it seems to me unfortunate that Bishop Pompallier pulled Bishop Viard from his natural place; he was a good missionary; he will never be a superior.<br />
;[21]: Finally, I conclude with regret, my Reverend Father, by telling you that the prelate does not love our Society. It is the conviction of our oldest colleagues, and it is mine too; it is felt, touched, when one is with him. He did not want to attend our little retreat, even at its closure, and for what reason? To ensure that nothing was lacking in the refectory, to respond to those coming and going. We were in all five priests; what embarrassment we must have caused! Isn't it pitiable? I was disappointed, and our fathers were hurt. The prelate's vicar general is Father O'Reilly. I pointed out to the bishop that since the mission is entrusted to our Society, in case of death, it can only be administered by a Marist, and it is even appropriate that from now on one of ours should have the title of his vicar general; let him leave, if he wants, his title to Father O'Reilly, but he should inform him of the change that has occurred to avoid any discussion in case of death. Prudence again prevented him from acting, but he promised me to do it later.<br />
;[22]: I did not think it appropriate to communicate all my painful impressions to our fathers, even to the oldest ones; I focused on persuading them that with the help of the regulations that Bishop adopted in all frankness, everything would go well enough. They seemed to doubt it, and they told me several times: we have known Bishop Viard for almost twenty years; you have only been studying him for twenty days. He will hardly change his course; know that he is cunning and stubborn. - I will help him as much as I can; I believe I am more devoted to him than he thinks. I am proud of our fathers, of their good spirit, their unity, their zeal, and their piety; all eight of them can be counted among the truest children of Mary. Nothing has diverted them from the obedience and practical respect they owed to Bishop d'Orthosie, and if he wants to use them, they will always be at his disposal for the glory of God and the salvation of souls.<br />
;[23]: I have the honor to be, with the deepest respect, my very Reverend Father, your very humble and obedient servant, <br />
::::::Victor Poupinel s.m.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0401&diff=7619Poup04012024-01-22T01:41:58Z<p>Merv: </p>
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<div>==23 March 1858 - Victor Poupinel to Julien Favre.== <br />
''Translated by ChatGPT. Uploaded by Mayte Ramos.'' <br />
<br />
''According to the dispatch, written by Poupinel, [[APM]] 1500/21 394, 8 pages. In the same file, the draft of the letter.''<br />
<br />
''At sea, on March 23, 1858, aboard the English schooner 'Jeanie Doue.'''<br />
''Continuation of the report from March 23, 1858, second part.''<br />
<br />
To the very Reverend Father General of the Society of Mary.<br />
:My very Reverend Father,<br />
;[1]: In the first part of this report, I delved into ancient history; the second part will be about contemporary history. This is more delicate and more challenging to handle; unfortunately, it will hardly be more comforting and encouraging. I strongly hope that my judgment on Bishop Viard may seem to you, and indeed be, too severe, but I will express it conscientiously.<br />
;[2]: Positive information gave me too much to understand how difficult the matter I had to deal with in New Zealand would be and that it would probably have few results. I prayed a lot to guard against a thought of discouragement, and I arrived in Wellington full of confidence in the grace of the mission that you have deigned to entrust me with, in the protection of Mary and Saint Joseph, and in the efficacy of so many fervent prayers made within the Society and outside it for the success of our work. It was necessary to speak the truth frankly to Bishop Viard; I did so. To do this, I had to overcome myself, and God gave me this strength. I made known to the prelate the dedication that your paternity has for missions, with what frankness, what sincerity you want, my very Reverend Father, to keep the regulations published for our missions; that you expect the same frankness, the same dedication from the mission superiors. The past is forgotten, I said; however, it is good to go back a bit among us on our trials to explain the conduct of the Society. Almost all the facts contained in the first part of this report have been recalled to the prelate, and if he wanted to, he understood why the Society of Mary abandoned Bishop Pompallier. The latter had not failed to insinuate his principles, his prejudices against congregations in general, and against our Society in particular, to Bishop Viard. So, while maintaining polite forms, I declared frankly to Bishop of Orthosie that, without the intervention of a concordat, the Society would never have consented to give him missionaries. You said, my Lord, that you would know how to force them to come; you were mistaken. The Propaganda is too wise, it respects the rights of everyone too much to go that far; it will never force a congregation to send its religious to a diocese, to be taken away from it, and to change its superior. One does not force a congregation to work for its own death. Now, my Lord, although you were raised to the episcopate without the consent of the Society of Mary, you were constituted ''veluti primarium superiorem regularem'' of all our confreres, and ultimately they were to obey you alone. It is true that you were to ''regere et moderari'' your Marist missionaries ''juxta instituti regulas''. But our Society had no approved rules at the time; your authority was therefore unrestricted. There were still the vows, but in the state they became more of a hindrance than an advantage, as Father Comte told you. In such a situation, the Society of Mary was no longer suitable for missions; under such conditions, not a single Marist would have wanted to dedicate himself to it.<br />
;[3]: I would have liked Bishop of Orthosie to also share his observations on the past with me; a word of explanation could have dispelled certain seeds of distrust; I could not obtain anything. The prelate has said repeatedly that he committed himself in his letters to the cardinal prefect and to you, my very Reverend Father, to maintain absolute silence on the past, and even that, in order not to create any obstacle to an agreement with the Society, he did not want to express his ideas on the draft regulation. The intention was good, but it was not the means to reach a serious arrangement. The regulation exists; Bishop Viard has written to you, and he told me that he accepts it and wants to observe it. Will he, with the help of this regulation, effectively promote the good of this mission? We will see. The prelate is the superior of a province of the Society of Mary; I must therefore speak to you about him or his style of administration. In my opinion, if he were an ordinary superior, you would not leave him in charge for long, I do not mean of a province, but of an important house. It is not so much the will that is lacking in him as certain qualities necessary for a superior. Here are some facts.<br />
;[4]: Bishop Viard is all amazed at the commendatory letters he receives from the Propaganda; the good prelate is unaware of the delicate kindness and exquisite politeness of congregations in their epistolary communications with bishops. Moreover, it is easy to be praised; one just needs to mention the good that has been done, and naturally, Bishop of Orthosie only speaks of that in his letters; he shared them with me. Far be it from me to blame what is good, but it is not the same for the good that could and should have been done and has been omitted, and even for the good that has been done poorly.<br />
;[5]: ''Visits''. In a recent letter to the cardinal prefect, the bishop speaks of the visits he made last year to Nelson and Wanganui; he would suggest that he even anticipated the desires of his priests by a few weeks. Allow me to say that this is pure jest. If the bishop wants to talk about blessing a church that was not yet finished, I accept it. But the serious reproach that the priests make to the prelate is all too valid; he has not visited his diocese. He has been in Wellington since May 1, 1850; since then, he has confirmed Lahutt three times, which is only 9 miles from Wellington, and it has always required supplications to get him there. Father Comte, in a way, had to coerce him four years ago to take him to Otaki, 53 miles from Wellington. Father Reignier stayed alone in Ahuriri for more than six years, and the bishop did not visit him once. I spent only five weeks in New Zealand; I believe I know the mission better than Bishop Viard, at least I have visited it more thoroughly. The Protestant bishop is constantly on visits to reclaim, stimulate zeal, instruct, and win over populations; for seven years, he has walked three times across New Zealand, not to mention his other visits by sea. One of ours said that in God's court, this heretical bishop would condemn the Catholic bishop; one is truly vigilant, the other is only concerned with Wellington. Well-intentioned Catholics have complained about the bishop's negligence.<br />
;[6]: Episcopal visits could nevertheless be very beneficial to missionaries and the faithful; the prelate acknowledged this in his two visits last year. But I say it with sadness, Bishop Orthosie will not know how to make true visits. When affairs called missionaries to Wellington, or when they returned from visiting scattered Catholics, the prelate never inquired about the state of their station, their difficulties and trials, the successes they might have achieved. This would be a means of learning about the needs of the diocese, examining together the means to advance the work of God; he did not know how to use it. The bishop's letters to his priests could still do them a lot of good, directing, encouraging, enlightening them in their doubts. Often, however, Bishop Viard does not respond to letters or does not answer the questions asked; other times, he simply tells them to do as they can or as they want, or he gives them a little spiritual exhortation, sometimes copied from a piety book. In summary, Bishop Viard directs nothing and lets everyone do as they please at home. This conduct is deplorable, it seems to me, especially in a mission where everything is yet to be created. It is fortunate that Bishop had only priests of uncommon virtue; otherwise, they would have followed the example of Father Comte and left. Father Reignier needed extraordinary energy to remain the only priest in complete isolation without receiving encouragement, direction, or consolation from his bishop.<br />
;[7]: ''Advice''. It is enough to know Bishop Viard to be convinced that he does not seek advice from his collaborators, and I even believe that he is not capable of presiding over a council. I had intimate conferences with the prelate for six days; they lasted for more than five hours each day. Drawing inspiration as best as I could from your thoughts, I presented our views to him; we studied the regulations together, and I spoke to him about various points concerning the spirit of the Society. Bishop Viard found everything good, or at least he pretended to think so. I could only get his observations on four points, which would make you laugh if I had the time to tell you about them in detail. It was agreed between the prelate and me that most of these questions would be re-examined in the council during the retreat, which we were to conduct with some of our confreres. This council took place; I will send you a summary of our decisions, and you will see that we dealt with quite practical issues. I truly felt sorry for Bishop Viard; he barely said a word, and only when I addressed him directly. Often in the past, he declared that if he did not hold councils, it was out of prudence to maintain peace, and because councils always led to disputes. For the same reason, he refused to gather the priests who are with him to examine practical theological questions. He repeated to satiety these two great rules of his administration: peace! prudence!<br />
;[8]: ''True advice''. There has been none, it is evident; I even believe that in the future there will be none either, if Monseigneur is to be the soul of it. The prelate has sometimes sought advice outside his priests; he has a regular advisor, Mr. Yvert. One could, it seems to me, make good use of this gentleman, who has varied knowledge and unquestionable qualities. Mr. Yvert is a layman, formerly distant from God, and who, since his conversion, has adopted a severe and morose type of devotion. He has narrow ideas, which are the usual share of devout laymen regarding the conduct of souls; moreover, his character is firm and very willful. This is Monseigneur Viard's advisor, the one who has been listened to; this is the one who dominates Monseigneur without any bad intention, I am convinced; but good intentions do not always prevent bad results.<br />
;[9]: ''Convent''. Let's talk about the famous convent. Monseigneur brought five or seven young people from Auckland, to whom Mr. Yvert had given lessons to make them teachers; Monseigneur Viard wanted to make them nuns. It is good to note that Father Forest had given the first communion to all these young girls, he was their confessor; at their departure, they were recommended to him by their parents. Even before reaching Wellington, an absolute prohibition was issued to Father Forest and the other fathers from speaking to these young people. The entrance to their house was severely closed to them; Mr. Yvert was their master and their temporal father. This little convent, that's Monseigneur's house; only he says Mass there, only he is the ordinary and extraordinary confessor. If he went there so often, if he stayed there so long, he told me, it was because they were novices and needed guidance and training for religious life and instruction; and I have no difficulty believing it. Monseigneur has been, with regard to his convent, ridiculously jealous and somewhat scandalous. It was only last year and yielding to a sort of moral violence exerted by Father Petitjean that he designated Father Séon as extraordinary confessor, and even then, is Father really? He doubts it like me. Monseigneur's conduct regarding the convent has astonished several Catholics, who have asked several times why the bishop alone goes to the convent and why he goes there so often. The convent, there, my father, is one of the reasons that keep the prelate in Wellington and prevent visits. I expressed my thoughts frankly to Monseigneur about the convent, and he replied: peace! prudence! - Prudence, I replied, is that this house is not a closed house; and if I were in your place, Monseigneur, tomorrow it would no longer exist, if I had to be the only one to set foot in it.<br />
;[10]: Certainly, nuns would do a great deal of good in this mission, and I even believe that the young people in question have done good and are doing good. However, they would have done much more if they had been used properly. They do not enjoy the trust of wealthy parents for education; they are found to be poorly educated, awkward, and unable to say anything in conversation. I am not surprised; Monseigneur took me to his convent; his good little sisters seemed intelligent and pious to me, but they did not say a word. They are kept under constraint, in a state of discomfort; I believe they are shaped by the sad and severe devotion of Mr. Yvert. There is no expansion and life in them. Please believe me, Monseigneur assured me of this: my visit troubled them, disconcerted them; it was an occasion of temptations for them. However, it is not what I told them in three short sentences that could cause this strange result. So the prelate is prudent in not letting anyone but himself into this house. It is truly pitiful. If there were a different kind of conduct in this house, a little life and gaiety, the school would have a reputation, more external students, and boarders. The constraint in which students and mistresses live harms their health and prevents parents from placing their children there, to the point that some of the most pious prefer national schools. My observations on this delicate point struck Monseigneur d'Orthosie to the quick; truly, I felt sorry for him. But he will not do better, that's my conviction.<br />
;[11]: ''Temporal''. Now let's come to the temporal, another serious question. In a second report, I will tell you in what state I found the diocese. According to Monseigneur Viard's admission, he arrived in Wellington with a well-stocked purse; he received an annual allowance that he found too small and that I find too large, considering how it was used, local resources, and the small number of Catholics. Monseigneur, still following Mr. Yvert's advice, insisted on appearing to the English as a very respectable person, i.e., someone with money who spreads it around. This public opinion was supposed to have a happy result in favor of the Catholic cause because the bishop will have credit and influence. But for that, it must not be known that the bishop's resources come from the Propagation of the Faith; it must not be imagined that he is poor, that he needs help. Monseigneur did not want the Propagation of the Faith to be mentioned to the faithful, not even to announce the Mass that must be said every year for the deceased benefactors of the work. Forced to let it be announced last year, he forbade the priest from entering into any explanation.<br />
;[12]: You know the generosity of English and Irish Catholics for their churches, schools, and the support of their priests; they understand very well this commandment of the Church. Their alms bind them to their faith, and to refuse them would often scandalize them, as was the case in Wellington. In my other report, you will see what establishments exist in this city. Well! The purchase of land, the construction of the episcopal house, the convent, schools for boys and girls, a house for the Maoris, and many other expenses were almost entirely paid with subsidies from the Propagation of the Faith, without making an appeal to the faithful, who would have generously contributed to this purchase and these constructions. For a simple illumination and decoration on the occasion of the Triduum of the Immaculate Conception, the Catholics of Wellington gave £180 sterling, not to mention several donations in kind. I am unaware of what Bishop gives for his convent, girls' school, and providence; it is a secret, but I have it from him that for the other two schools in the city, he annually gives £60 sterling. The faithful would willingly subscribe to support these schools; nothing has ever been asked of them, and several have complained. It was only last year that the bishop, after much insistence, agreed to the collection of fees for church pews. Nothing has been fixed for the casual revenue, and the bishop was far from pushing for its collection. In all these colonies, in addition to the high casual revenue, priests are supported by annual subscriptions and collections made at the church on Easter and Christmas days; Bishop Viard did not want them to be established at Sainte-Marie, while they are done in the other chapel for Father O'Reilly, an Irish priest. So it is still with the alms of the Propagation of the Faith that the bishop and priests of Wellington are maintained. Our fathers are convinced that the prelate will only imperfectly carry out the points we agreed upon on this subject during our retreat. And why? Because Bishop Viard does not know how to preside over a meeting, to address it; he is timid, he does not dare to involve himself personally, and he will not allow another to act in his place. While other stations receive little or no assistance for their works, the money from the Propagation of the Faith therefore flows unnecessarily into Wellington for Catholics who would be ashamed if they knew where these resources come from.<br />
;[13]: In a note that Bishop handed to me, where he outlines the needs of his mission to solicit new assistance from the Propagation of the Faith, he asks for little else at the moment than for Wellington, for his schools, to build a kitchen for his convent, for fences, to plant trees around the church, and to have the land around it arranged by his day laborer. It is easy then to form an idea of the complaints of the missionaries, who obtain from the bishop only minimal support, given awkwardly, almost secretly, and after repeated requests. He once wounded me deeply, and this time I got angry. It was agreed that our new organization regarding temporal matters would only begin on the next July 1, since I cannot receive money from Lyon before that time; consequently, Bishop was supposed to cover the expenses of the first six months of this year, as before. He excused himself, saying that he had not yet received his entire allocation, that he had no money. I knew it was a poor excuse, and I proved to him that he was not without resources. He then told me that he had just advanced £60 sterling to his providence. "How, Bishop, does providence take precedence over your missionaries? For sixteen little Maori girls that the government is supposed to support, you deny Fathers Forest and Reignier enough to live! It's a bit harsh, and admit that it's not the way to endear yourself to your priests." With his clumsiness in refusing and even granting requests, Bishop has often hurt our colleagues. Father Forest handed him £130 sterling upon arriving from Auckland. After some time, Father was sent to Lahutt where everything had to be done; he came one day asking for some help from Bishop to assist him in building his house. Bishop, who was spending money so generously on various constructions in Wellington, who was even building a house at that moment to accommodate the Maoris who come to Wellington, refused £10 sterling for the Lahutt house. Father Forest couldn't help but tell Monsieur Yvert that Bishop was cruel.<br />
;[14]: Bishop allocated £25 sterling per year for the annual viaticum for each priest or brother, which obviously could not suffice in an English country; hence, the faithful had to supplement it. Below, I will provide you with the sums accounted for by the bishop from January 1, 1851, to the end of 1857, for each station, in addition to the viaticum. In my next letter indicating what has been done, what exists in each station, you will be able to judge the support received from the bishop and the result obtained through the work of our colleagues or with local resources.<br />
:Stations that did not receive the entire viaticum:<br />
:• Nelson: £21 less<br />
:• Ahuriri: £68 less <br />
:• Total: £89 less<br />
:Stations that received in addition to the viaticum:<br />
:• Lahutta: £75<br />
:• Wanganui city: £221<br />
:• Wanganui Maoris: £60 <br />
:• Total: £356<br />
;[15]: If we deduct what Nelson and Ahuriri received less, the amount given for the other stations, excluding Wellington, will be (£356 - £89) £267 sterling. If Bishop has debts, as he claims, they are not caused by his generosity towards other establishments, and the missionaries are justified in saying that Wellington has absorbed everything without any necessity since the locality could almost self-sustain. I must add, however, that Bishop does not incur enormous personal expenses, and the management of his household is simple. He is a bit too fond of giving to the Maoris, to whites in difficulty. This is still a weak aspect of the prelate; he loves too much to have good things said about him. As he is not bold in asking or seeking money, he is content to receive it from France, which gives him no trouble to find. But it is truly unfortunate that the alms of the faithful are used in this way. Bishop Pompallier is more advanced in this regard; he receives £300 each year from the Catholics of Auckland, and in other stations, the faithful support their priests; even the Maoris themselves contribute.<br />
;[16]: I will add some details that will contribute to giving you a better understanding of the nature and character of Bishop Viard; I will not follow any particular order. <br />
;[17]: The location where the mission is established in Wellington is excellent; it is a providential stroke to have found it. The priests urged and urged the bishop to buy this land (part of it was given); but as he is fearful and hesitant and retreats as the priests push him, he would have missed this good opportunity. Fortunately, Mr. Yvert agreed with the missionaries, and the matter was settled to the great satisfaction of the prelate.<br />
;[18]: Large expenses were made in Wellington for the fences; they are the best-made ones I have seen, and they have been multiplied to excess. As they are made of wood, they need to be renewed about every ten years. Half of them could have been removed without any inconvenience, and a large part of the other half could have been made into a hedge; the plants were bought. For this, it was enough to remove a fence that formed an unused strip of land between the episcopal house and the girls' school; a path, which is like necessary, though not obligatory, was already there. Mr. Yvert did not want it. Well! Today, men and women, boys and girls from the schools, cross the garden at any time, day and night, if they wish, pass along the house, right where our colleagues should stay if they want to take a stroll together. The episcopal house has become a public thoroughfare. The bishop applauds this result; for my part, if I were the superior in Wellington for 24 hours, I would open the other passage, and the one by the house would be closed.<br />
;[19]: Another wonder. Absolute and continual silence was maintained in the refectory without any reading. Imagine the looks exchanged by the two or three diners in the presence of each other. Everyone hurried as much as they could, and the stomach of more than one suffered from this method. You might think I'm joking, but I'll tell you the pure truth. In response to my observations on this point, the bishop seemed surprised and annoyed; then, letting himself go to his affectionate manner, he took my hands and said, "To please you, my good father, I desire so much to please the Society, and for that, I will not hesitate to make any sacrifice; in the future, people will talk during meals." - I smiled and added: I really did not think, Your Excellency, that I was asking you for a sacrifice! - I understand that in reality, he makes one, for as soon as the conversation goes beyond trivial things, the bishop is embarrassed, he is afraid of serious conversations. So he stayed little in recreation and disappeared as soon as someone from outside came to ask for him. Everything was stiff, and I would not be surprised to have scandalized the prelate and Mr. Yvert with my cheerfulness.<br />
;[20]: Bishop does everything in secret; he has no cordial communication with his priests, and this behavior harms him. He always kept the newspapers with him, and to read them, one had to ask for them every time, which was quite painful for priests older than him. He likes to attract and keep things to himself. He has no less than five chalices, which were not given to him, and no one uses them except him. He is zealous for confession and is on the lookout not to miss the people who come; I am inclined to believe that this is still one of the reasons that keep him in Wellington. He established the months of Mary and St. Joseph, for which I praise him, but only he can perform these pious exercises, for which I blame him. Never does a priest give the blessing of the Blessed Sacrament when the prelate is present; he paid me this extraordinary honor. Works could be established to promote zeal, instruction, and piety; but the priests are bound as if by private charter, have no freedom. The bishop is pious, but with a narrow piety, a piety of women. He is jealous for the ministry like some parish priests I have known. - I have been told on several occasions that he is a liar; it is serious, so I content myself with saying that he is not frank and that he has lacked sincerity with me several times. Like women, one can give up knowing his final thoughts. - I told you that the bishop was affectionate by nature, that he liked to be loved; the real way to be loved by him is to win him over with flattery, flattering words, and small honors; something that repulses a priest. - They say about us, children of beautiful Normandy, that we never say yes or no, that we always have an escape route. What a Norman is Bishop Viard! He does not refuse positively, but he never promises or commits himself frankly: we will see later, he says, let us act with prudence. - He achieves his ends through small tricks and rare inertia. Several other small details would show that Bishop is narrow in his views, small in his means, jealous of his priests, timid, afraid of them, fearing to pay with his person, not knowing how to command and direct. The other day he said in front of me to Father Reignier, who consulted him on what he should do in his new establishment: whatever you do, my good father, will be well done; I approve everything in advance. - For my part, I did not at all approve of this line of conduct, which would establish as many superiors as there are religious. - In summary, Father, it seems to me unfortunate that Bishop Pompallier pulled Bishop Viard from his natural place; he was a good missionary; he will never be a superior.<br />
;[21]: Finally, I conclude with regret, my Reverend Father, by telling you that the prelate does not love our Society. It is the conviction of our oldest colleagues, and it is mine too; it is felt, touched, when one is with him. He did not want to attend our little retreat, even at its closure, and for what reason? To ensure that nothing was lacking in the refectory, to respond to those coming and going. We were in all five priests; what embarrassment we must have caused! Isn't it pitiable? I was disappointed, and our fathers were hurt. The prelate's vicar general is Father O'Reilly. I pointed out to the bishop that since the mission is entrusted to our Society, in case of death, it can only be administered by a Marist, and it is even appropriate that from now on one of ours should have the title of his vicar general; let him leave, if he wants, his title to Father O'Reilly, but he should inform him of the change that has occurred to avoid any discussion in case of death. Prudence again prevented him from acting, but he promised me to do it later.<br />
;[22]: I did not think it appropriate to communicate all my painful impressions to our fathers, even to the oldest ones; I focused on persuading them that with the help of the regulations that Bishop adopted in all frankness, everything would go well enough. They seemed to doubt it, and they told me several times: we have known Bishop Viard for almost twenty years; you have only been studying him for twenty days. He will hardly change his course; know that he is cunning and stubborn. - I will help him as much as I can; I believe I am more devoted to him than he thinks. I am proud of our fathers, of their good spirit, their unity, their zeal, and their piety; all eight of them can be counted among the truest children of Mary. Nothing has diverted them from the obedience and practical respect they owed to Bishop d'Orthosie, and if he wants to use them, they will always be at his disposal for the glory of God and the salvation of souls.<br />
;[23]: I have the honor to be, with the deepest respect, my very Reverend Father, your very humble and obedient servant, <br />
::::::Victor Poupinel s.m.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0401&diff=7618Poup04012024-01-22T01:39:11Z<p>Merv: </p>
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<div>==23 March 1858 - Victor Poupinel to Julien Favre.== <br />
''Translated by ChatGPT. Uploaded by Mayte Ramos.'' by [[User:Merv|Merv]] ([[User talk:Merv|talk]])<br />
<br />
''According to the dispatch, written by Poupinel, [[APM]] 1500/21 394, 8 pages. In the same file, the draft of the letter.''<br />
<br />
''At sea, on March 23, 1858, aboard the English schooner 'Jeanie Doue.'''<br />
''Continuation of the report from March 23, 1858, second part.''<br />
<br />
To the very Reverend Father General of the Society of Mary.<br />
:My very Reverend Father,<br />
;[1]: In the first part of this report, I delved into ancient history; the second part will be about contemporary history. This is more delicate and more challenging to handle; unfortunately, it will hardly be more comforting and encouraging. I strongly hope that my judgment on Bishop Viard may seem to you, and indeed be, too severe, but I will express it conscientiously.<br />
;[2]: Positive information gave me too much to understand how difficult the matter I had to deal with in New Zealand would be and that it would probably have few results. I prayed a lot to guard against a thought of discouragement, and I arrived in Wellington full of confidence in the grace of the mission that you have deigned to entrust me with, in the protection of Mary and Saint Joseph, and in the efficacy of so many fervent prayers made within the Society and outside it for the success of our work. It was necessary to speak the truth frankly to Bishop Viard; I did so. To do this, I had to overcome myself, and God gave me this strength. I made known to the prelate the dedication that your paternity has for missions, with what frankness, what sincerity you want, my very Reverend Father, to keep the regulations published for our missions; that you expect the same frankness, the same dedication from the mission superiors. The past is forgotten, I said; however, it is good to go back a bit among us on our trials to explain the conduct of the Society. Almost all the facts contained in the first part of this report have been recalled to the prelate, and if he wanted to, he understood why the Society of Mary abandoned Bishop Pompallier. The latter had not failed to insinuate his principles, his prejudices against congregations in general, and against our Society in particular, to Bishop Viard. So, while maintaining polite forms, I declared frankly to Bishop of Orthosie that, without the intervention of a concordat, the Society would never have consented to give him missionaries. You said, my Lord, that you would know how to force them to come; you were mistaken. The Propaganda is too wise, it respects the rights of everyone too much to go that far; it will never force a congregation to send its religious to a diocese, to be taken away from it, and to change its superior. One does not force a congregation to work for its own death. Now, my Lord, although you were raised to the episcopate without the consent of the Society of Mary, you were constituted ''veluti primarium superiorem regularem'' of all our confreres, and ultimately they were to obey you alone. It is true that you were to ''regere et moderari'' your Marist missionaries ''juxta instituti regulas''. But our Society had no approved rules at the time; your authority was therefore unrestricted. There were still the vows, but in the state they became more of a hindrance than an advantage, as Father Comte told you. In such a situation, the Society of Mary was no longer suitable for missions; under such conditions, not a single Marist would have wanted to dedicate himself to it.<br />
;[3]: I would have liked Bishop of Orthosie to also share his observations on the past with me; a word of explanation could have dispelled certain seeds of distrust; I could not obtain anything. The prelate has said repeatedly that he committed himself in his letters to the cardinal prefect and to you, my very Reverend Father, to maintain absolute silence on the past, and even that, in order not to create any obstacle to an agreement with the Society, he did not want to express his ideas on the draft regulation. The intention was good, but it was not the means to reach a serious arrangement. The regulation exists; Bishop Viard has written to you, and he told me that he accepts it and wants to observe it. Will he, with the help of this regulation, effectively promote the good of this mission? We will see. The prelate is the superior of a province of the Society of Mary; I must therefore speak to you about him or his style of administration. In my opinion, if he were an ordinary superior, you would not leave him in charge for long, I do not mean of a province, but of an important house. It is not so much the will that is lacking in him as certain qualities necessary for a superior. Here are some facts.<br />
;[4]: Bishop Viard is all amazed at the commendatory letters he receives from the Propaganda; the good prelate is unaware of the delicate kindness and exquisite politeness of congregations in their epistolary communications with bishops. Moreover, it is easy to be praised; one just needs to mention the good that has been done, and naturally, Bishop of Orthosie only speaks of that in his letters; he shared them with me. Far be it from me to blame what is good, but it is not the same for the good that could and should have been done and has been omitted, and even for the good that has been done poorly.<br />
;[5]: ''Visits''. In a recent letter to the cardinal prefect, the bishop speaks of the visits he made last year to Nelson and Wanganui; he would suggest that he even anticipated the desires of his priests by a few weeks. Allow me to say that this is pure jest. If the bishop wants to talk about blessing a church that was not yet finished, I accept it. But the serious reproach that the priests make to the prelate is all too valid; he has not visited his diocese. He has been in Wellington since May 1, 1850; since then, he has confirmed Lahutt three times, which is only 9 miles from Wellington, and it has always required supplications to get him there. Father Comte, in a way, had to coerce him four years ago to take him to Otaki, 53 miles from Wellington. Father Reignier stayed alone in Ahuriri for more than six years, and the bishop did not visit him once. I spent only five weeks in New Zealand; I believe I know the mission better than Bishop Viard, at least I have visited it more thoroughly. The Protestant bishop is constantly on visits to reclaim, stimulate zeal, instruct, and win over populations; for seven years, he has walked three times across New Zealand, not to mention his other visits by sea. One of ours said that in God's court, this heretical bishop would condemn the Catholic bishop; one is truly vigilant, the other is only concerned with Wellington. Well-intentioned Catholics have complained about the bishop's negligence.<br />
;[6]: Episcopal visits could nevertheless be very beneficial to missionaries and the faithful; the prelate acknowledged this in his two visits last year. But I say it with sadness, Bishop Orthosie will not know how to make true visits. When affairs called missionaries to Wellington, or when they returned from visiting scattered Catholics, the prelate never inquired about the state of their station, their difficulties and trials, the successes they might have achieved. This would be a means of learning about the needs of the diocese, examining together the means to advance the work of God; he did not know how to use it. The bishop's letters to his priests could still do them a lot of good, directing, encouraging, enlightening them in their doubts. Often, however, Bishop Viard does not respond to letters or does not answer the questions asked; other times, he simply tells them to do as they can or as they want, or he gives them a little spiritual exhortation, sometimes copied from a piety book. In summary, Bishop Viard directs nothing and lets everyone do as they please at home. This conduct is deplorable, it seems to me, especially in a mission where everything is yet to be created. It is fortunate that Bishop had only priests of uncommon virtue; otherwise, they would have followed the example of Father Comte and left. Father Reignier needed extraordinary energy to remain the only priest in complete isolation without receiving encouragement, direction, or consolation from his bishop.<br />
;[7]: ''Advice''. It is enough to know Bishop Viard to be convinced that he does not seek advice from his collaborators, and I even believe that he is not capable of presiding over a council. I had intimate conferences with the prelate for six days; they lasted for more than five hours each day. Drawing inspiration as best as I could from your thoughts, I presented our views to him; we studied the regulations together, and I spoke to him about various points concerning the spirit of the Society. Bishop Viard found everything good, or at least he pretended to think so. I could only get his observations on four points, which would make you laugh if I had the time to tell you about them in detail. It was agreed between the prelate and me that most of these questions would be re-examined in the council during the retreat, which we were to conduct with some of our confreres. This council took place; I will send you a summary of our decisions, and you will see that we dealt with quite practical issues. I truly felt sorry for Bishop Viard; he barely said a word, and only when I addressed him directly. Often in the past, he declared that if he did not hold councils, it was out of prudence to maintain peace, and because councils always led to disputes. For the same reason, he refused to gather the priests who are with him to examine practical theological questions. He repeated to satiety these two great rules of his administration: peace! prudence!<br />
;[8]: ''True advice''. There has been none, it is evident; I even believe that in the future there will be none either, if Monseigneur is to be the soul of it. The prelate has sometimes sought advice outside his priests; he has a regular advisor, Mr. Yvert. One could, it seems to me, make good use of this gentleman, who has varied knowledge and unquestionable qualities. Mr. Yvert is a layman, formerly distant from God, and who, since his conversion, has adopted a severe and morose type of devotion. He has narrow ideas, which are the usual share of devout laymen regarding the conduct of souls; moreover, his character is firm and very willful. This is Monseigneur Viard's advisor, the one who has been listened to; this is the one who dominates Monseigneur without any bad intention, I am convinced; but good intentions do not always prevent bad results.<br />
;[9]: ''Convent''. Let's talk about the famous convent. Monseigneur brought five or seven young people from Auckland, to whom Mr. Yvert had given lessons to make them teachers; Monseigneur Viard wanted to make them nuns. It is good to note that Father Forest had given the first communion to all these young girls, he was their confessor; at their departure, they were recommended to him by their parents. Even before reaching Wellington, an absolute prohibition was issued to Father Forest and the other fathers from speaking to these young people. The entrance to their house was severely closed to them; Mr. Yvert was their master and their temporal father. This little convent, that's Monseigneur's house; only he says Mass there, only he is the ordinary and extraordinary confessor. If he went there so often, if he stayed there so long, he told me, it was because they were novices and needed guidance and training for religious life and instruction; and I have no difficulty believing it. Monseigneur has been, with regard to his convent, ridiculously jealous and somewhat scandalous. It was only last year and yielding to a sort of moral violence exerted by Father Petitjean that he designated Father Séon as extraordinary confessor, and even then, is Father really? He doubts it like me. Monseigneur's conduct regarding the convent has astonished several Catholics, who have asked several times why the bishop alone goes to the convent and why he goes there so often. The convent, there, my father, is one of the reasons that keep the prelate in Wellington and prevent visits. I expressed my thoughts frankly to Monseigneur about the convent, and he replied: peace! prudence! - Prudence, I replied, is that this house is not a closed house; and if I were in your place, Monseigneur, tomorrow it would no longer exist, if I had to be the only one to set foot in it.<br />
;[10]: Certainly, nuns would do a great deal of good in this mission, and I even believe that the young people in question have done good and are doing good. However, they would have done much more if they had been used properly. They do not enjoy the trust of wealthy parents for education; they are found to be poorly educated, awkward, and unable to say anything in conversation. I am not surprised; Monseigneur took me to his convent; his good little sisters seemed intelligent and pious to me, but they did not say a word. They are kept under constraint, in a state of discomfort; I believe they are shaped by the sad and severe devotion of Mr. Yvert. There is no expansion and life in them. Please believe me, Monseigneur assured me of this: my visit troubled them, disconcerted them; it was an occasion of temptations for them. However, it is not what I told them in three short sentences that could cause this strange result. So the prelate is prudent in not letting anyone but himself into this house. It is truly pitiful. If there were a different kind of conduct in this house, a little life and gaiety, the school would have a reputation, more external students, and boarders. The constraint in which students and mistresses live harms their health and prevents parents from placing their children there, to the point that some of the most pious prefer national schools. My observations on this delicate point struck Monseigneur d'Orthosie to the quick; truly, I felt sorry for him. But he will not do better, that's my conviction.<br />
;[11]: ''Temporal''. Now let's come to the temporal, another serious question. In a second report, I will tell you in what state I found the diocese. According to Monseigneur Viard's admission, he arrived in Wellington with a well-stocked purse; he received an annual allowance that he found too small and that I find too large, considering how it was used, local resources, and the small number of Catholics. Monseigneur, still following Mr. Yvert's advice, insisted on appearing to the English as a very respectable person, i.e., someone with money who spreads it around. This public opinion was supposed to have a happy result in favor of the Catholic cause because the bishop will have credit and influence. But for that, it must not be known that the bishop's resources come from the Propagation of the Faith; it must not be imagined that he is poor, that he needs help. Monseigneur did not want the Propagation of the Faith to be mentioned to the faithful, not even to announce the Mass that must be said every year for the deceased benefactors of the work. Forced to let it be announced last year, he forbade the priest from entering into any explanation.<br />
;[12]: You know the generosity of English and Irish Catholics for their churches, schools, and the support of their priests; they understand very well this commandment of the Church. Their alms bind them to their faith, and to refuse them would often scandalize them, as was the case in Wellington. In my other report, you will see what establishments exist in this city. Well! The purchase of land, the construction of the episcopal house, the convent, schools for boys and girls, a house for the Maoris, and many other expenses were almost entirely paid with subsidies from the Propagation of the Faith, without making an appeal to the faithful, who would have generously contributed to this purchase and these constructions. For a simple illumination and decoration on the occasion of the Triduum of the Immaculate Conception, the Catholics of Wellington gave £180 sterling, not to mention several donations in kind. I am unaware of what Bishop gives for his convent, girls' school, and providence; it is a secret, but I have it from him that for the other two schools in the city, he annually gives £60 sterling. The faithful would willingly subscribe to support these schools; nothing has ever been asked of them, and several have complained. It was only last year that the bishop, after much insistence, agreed to the collection of fees for church pews. Nothing has been fixed for the casual revenue, and the bishop was far from pushing for its collection. In all these colonies, in addition to the high casual revenue, priests are supported by annual subscriptions and collections made at the church on Easter and Christmas days; Bishop Viard did not want them to be established at Sainte-Marie, while they are done in the other chapel for Father O'Reilly, an Irish priest. So it is still with the alms of the Propagation of the Faith that the bishop and priests of Wellington are maintained. Our fathers are convinced that the prelate will only imperfectly carry out the points we agreed upon on this subject during our retreat. And why? Because Bishop Viard does not know how to preside over a meeting, to address it; he is timid, he does not dare to involve himself personally, and he will not allow another to act in his place. While other stations receive little or no assistance for their works, the money from the Propagation of the Faith therefore flows unnecessarily into Wellington for Catholics who would be ashamed if they knew where these resources come from.<br />
;[13]: In a note that Bishop handed to me, where he outlines the needs of his mission to solicit new assistance from the Propagation of the Faith, he asks for little else at the moment than for Wellington, for his schools, to build a kitchen for his convent, for fences, to plant trees around the church, and to have the land around it arranged by his day laborer. It is easy then to form an idea of the complaints of the missionaries, who obtain from the bishop only minimal support, given awkwardly, almost secretly, and after repeated requests. He once wounded me deeply, and this time I got angry. It was agreed that our new organization regarding temporal matters would only begin on the next July 1, since I cannot receive money from Lyon before that time; consequently, Bishop was supposed to cover the expenses of the first six months of this year, as before. He excused himself, saying that he had not yet received his entire allocation, that he had no money. I knew it was a poor excuse, and I proved to him that he was not without resources. He then told me that he had just advanced £60 sterling to his providence. "How, Bishop, does providence take precedence over your missionaries? For sixteen little Maori girls that the government is supposed to support, you deny Fathers Forest and Reignier enough to live! It's a bit harsh, and admit that it's not the way to endear yourself to your priests." With his clumsiness in refusing and even granting requests, Bishop has often hurt our colleagues. Father Forest handed him £130 sterling upon arriving from Auckland. After some time, Father was sent to Lahutt where everything had to be done; he came one day asking for some help from Bishop to assist him in building his house. Bishop, who was spending money so generously on various constructions in Wellington, who was even building a house at that moment to accommodate the Maoris who come to Wellington, refused £10 sterling for the Lahutt house. Father Forest couldn't help but tell Monsieur Yvert that Bishop was cruel.<br />
;[14]: Bishop allocated £25 sterling per year for the annual viaticum for each priest or brother, which obviously could not suffice in an English country; hence, the faithful had to supplement it. Below, I will provide you with the sums accounted for by the bishop from January 1, 1851, to the end of 1857, for each station, in addition to the viaticum. In my next letter indicating what has been done, what exists in each station, you will be able to judge the support received from the bishop and the result obtained through the work of our colleagues or with local resources.<br />
:Stations that did not receive the entire viaticum:<br />
:• Nelson: £21 less<br />
:• Ahuriri: £68 less <br />
:• Total: £89 less<br />
:Stations that received in addition to the viaticum:<br />
:• Lahutta: £75<br />
:• Wanganui city: £221<br />
:• Wanganui Maoris: £60 <br />
:• Total: £356<br />
;[15]: If we deduct what Nelson and Ahuriri received less, the amount given for the other stations, excluding Wellington, will be (£356 - £89) £267 sterling. If Bishop has debts, as he claims, they are not caused by his generosity towards other establishments, and the missionaries are justified in saying that Wellington has absorbed everything without any necessity since the locality could almost self-sustain. I must add, however, that Bishop does not incur enormous personal expenses, and the management of his household is simple. He is a bit too fond of giving to the Maoris, to whites in difficulty. This is still a weak aspect of the prelate; he loves too much to have good things said about him. As he is not bold in asking or seeking money, he is content to receive it from France, which gives him no trouble to find. But it is truly unfortunate that the alms of the faithful are used in this way. Bishop Pompallier is more advanced in this regard; he receives £300 each year from the Catholics of Auckland, and in other stations, the faithful support their priests; even the Maoris themselves contribute.<br />
;[16]: I will add some details that will contribute to giving you a better understanding of the nature and character of Bishop Viard; I will not follow any particular order. <br />
;[17]: The location where the mission is established in Wellington is excellent; it is a providential stroke to have found it. The priests urged and urged the bishop to buy this land (part of it was given); but as he is fearful and hesitant and retreats as the priests push him, he would have missed this good opportunity. Fortunately, Mr. Yvert agreed with the missionaries, and the matter was settled to the great satisfaction of the prelate.<br />
;[18]: Large expenses were made in Wellington for the fences; they are the best-made ones I have seen, and they have been multiplied to excess. As they are made of wood, they need to be renewed about every ten years. Half of them could have been removed without any inconvenience, and a large part of the other half could have been made into a hedge; the plants were bought. For this, it was enough to remove a fence that formed an unused strip of land between the episcopal house and the girls' school; a path, which is like necessary, though not obligatory, was already there. Mr. Yvert did not want it. Well! Today, men and women, boys and girls from the schools, cross the garden at any time, day and night, if they wish, pass along the house, right where our colleagues should stay if they want to take a stroll together. The episcopal house has become a public thoroughfare. The bishop applauds this result; for my part, if I were the superior in Wellington for 24 hours, I would open the other passage, and the one by the house would be closed.<br />
;[19]: Another wonder. Absolute and continual silence was maintained in the refectory without any reading. Imagine the looks exchanged by the two or three diners in the presence of each other. Everyone hurried as much as they could, and the stomach of more than one suffered from this method. You might think I'm joking, but I'll tell you the pure truth. In response to my observations on this point, the bishop seemed surprised and annoyed; then, letting himself go to his affectionate manner, he took my hands and said, "To please you, my good father, I desire so much to please the Society, and for that, I will not hesitate to make any sacrifice; in the future, people will talk during meals." - I smiled and added: I really did not think, Your Excellency, that I was asking you for a sacrifice! - I understand that in reality, he makes one, for as soon as the conversation goes beyond trivial things, the bishop is embarrassed, he is afraid of serious conversations. So he stayed little in recreation and disappeared as soon as someone from outside came to ask for him. Everything was stiff, and I would not be surprised to have scandalized the prelate and Mr. Yvert with my cheerfulness.<br />
;[20]: Bishop does everything in secret; he has no cordial communication with his priests, and this behavior harms him. He always kept the newspapers with him, and to read them, one had to ask for them every time, which was quite painful for priests older than him. He likes to attract and keep things to himself. He has no less than five chalices, which were not given to him, and no one uses them except him. He is zealous for confession and is on the lookout not to miss the people who come; I am inclined to believe that this is still one of the reasons that keep him in Wellington. He established the months of Mary and St. Joseph, for which I praise him, but only he can perform these pious exercises, for which I blame him. Never does a priest give the blessing of the Blessed Sacrament when the prelate is present; he paid me this extraordinary honor. Works could be established to promote zeal, instruction, and piety; but the priests are bound as if by private charter, have no freedom. The bishop is pious, but with a narrow piety, a piety of women. He is jealous for the ministry like some parish priests I have known. - I have been told on several occasions that he is a liar; it is serious, so I content myself with saying that he is not frank and that he has lacked sincerity with me several times. Like women, one can give up knowing his final thoughts. - I told you that the bishop was affectionate by nature, that he liked to be loved; the real way to be loved by him is to win him over with flattery, flattering words, and small honors; something that repulses a priest. - They say about us, children of beautiful Normandy, that we never say yes or no, that we always have an escape route. What a Norman is Bishop Viard! He does not refuse positively, but he never promises or commits himself frankly: we will see later, he says, let us act with prudence. - He achieves his ends through small tricks and rare inertia. Several other small details would show that Bishop is narrow in his views, small in his means, jealous of his priests, timid, afraid of them, fearing to pay with his person, not knowing how to command and direct. The other day he said in front of me to Father Reignier, who consulted him on what he should do in his new establishment: whatever you do, my good father, will be well done; I approve everything in advance. - For my part, I did not at all approve of this line of conduct, which would establish as many superiors as there are religious. - In summary, Father, it seems to me unfortunate that Bishop Pompallier pulled Bishop Viard from his natural place; he was a good missionary; he will never be a superior.<br />
;[21]: Finally, I conclude with regret, my Reverend Father, by telling you that the prelate does not love our Society. It is the conviction of our oldest colleagues, and it is mine too; it is felt, touched, when one is with him. He did not want to attend our little retreat, even at its closure, and for what reason? To ensure that nothing was lacking in the refectory, to respond to those coming and going. We were in all five priests; what embarrassment we must have caused! Isn't it pitiable? I was disappointed, and our fathers were hurt. The prelate's vicar general is Father O'Reilly. I pointed out to the bishop that since the mission is entrusted to our Society, in case of death, it can only be administered by a Marist, and it is even appropriate that from now on one of ours should have the title of his vicar general; let him leave, if he wants, his title to Father O'Reilly, but he should inform him of the change that has occurred to avoid any discussion in case of death. Prudence again prevented him from acting, but he promised me to do it later.<br />
;[22]: I did not think it appropriate to communicate all my painful impressions to our fathers, even to the oldest ones; I focused on persuading them that with the help of the regulations that Bishop adopted in all frankness, everything would go well enough. They seemed to doubt it, and they told me several times: we have known Bishop Viard for almost twenty years; you have only been studying him for twenty days. He will hardly change his course; know that he is cunning and stubborn. - I will help him as much as I can; I believe I am more devoted to him than he thinks. I am proud of our fathers, of their good spirit, their unity, their zeal, and their piety; all eight of them can be counted among the truest children of Mary. Nothing has diverted them from the obedience and practical respect they owed to Bishop d'Orthosie, and if he wants to use them, they will always be at his disposal for the glory of God and the salvation of souls.<br />
;[23]: I have the honor to be, with the deepest respect, my very Reverend Father, your very humble and obedient servant, <br />
::::::Victor Poupinel s.m.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0012&diff=7617Poup00122024-01-22T01:32:13Z<p>Merv: </p>
<hr />
<div>==20 June 1840 — Letter from Victor Poupinel to François Yvert ==<br />
''Translated by ChatGPT, January 2024.''<br />
<br />
<br />
''According to Colin's draft, APM2277/11691. Edited in CS1 doc. 180.''<br />
<br />
;[Poupinel's handwriting]: June 20, 1840<br />
<br />
<br />
:Mr. Yvert<br />
;[Colin's handwriting]:<br />
;[1]: Your kind letter brought me the greatest pleasure. It had been so long since I had received news from you, and you had inspired so much interest in me that I truly wished to learn how you were doing. I did not fail to mention you to our Reverend Superior, Mr. Colin, who was deeply moved by your kind remembrance and the zeal that animates you. "I cannot bring myself," he said in conversation, "to advise this holy man, given his position, to leave for New Zealand. However, if others were to advise him, and he decided on his own, I would be pleased. He would undoubtedly render great services to Bishop Pompallier, who would make an excellent catechist out of him. If he were to take the latter course in this way, I would write immediately to Bishop Pompallier to treat him as a Marist and to show him all possible respect."<br />
;[2]: He told me this in conversation, and I am conveying it to you confidentially.<br />
;[3]: As for Mr. Roulleaux, the Superior told me, "This gentleman is in a different position. It would be very good for him to come here for a retreat. He would get to know us and might be happy to stay with us if the good Lord calls him to do so."<br />
;[4] [Poupinel's handwriting]: In the rest of the letter, I encouraged him to seek advice from Messrs. Montargis and Leherpeur and other things... Victor Poupinel.<br />
<br />
<br />
{|border=0; style="width:100%"<br />
|+ <br />
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|}</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0012&diff=7616Poup00122024-01-22T01:30:52Z<p>Merv: </p>
<hr />
<div>==20 June 1840 — Letter from Victor Poupinel to François Yvert ==<br />
''Translated by ChatGPT, January 2024.''<br />
<br />
<br />
''According to Colin's draft, APM2277/11691. Edited in CS1 doc. 180.''<br />
<br />
;[Poupinel's handwriting]: June 20, 1840<br />
<br />
<br />
:Mr. Yvert<br />
;[Colin's handwriting]:<br />
;[1]: Your kind letter brought me the greatest pleasure. It had been so long since I had received news from you, and you had inspired so much interest in me that I truly wished to learn how you were doing. I did not fail to mention you to our Reverend Superior, Mr. Colin, who was deeply moved by your kind remembrance and the zeal that animates you. "I cannot bring myself," he said in conversation, "to advise this holy man, given his position, to leave for New Zealand. However, if others were to advise him, and he decided on his own, I would be pleased. He would undoubtedly render great services to Bishop Pompallier, who would make an excellent catechist out of him. If he were to take the latter course in this way, I would write immediately to Bishop Pompallier to treat him as a Marist and to show him all possible respect."<br />
;[2]: He told me this in conversation, and I am conveying it to you confidentially.<br />
;[3]: As for Mr. Roulleaux, the Superior told me, "This gentleman is in a different position. It would be very good for him to come here for a retreat. He would get to know us and might be happy to stay with us if the good Lord calls him to do so."<br />
;[4] [Poupinel's handwriting]: In the rest of the letter, I encouraged him to seek advice from Messrs. Montargis and Leherpeur and other things... Victor Poupinel.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0012&diff=7615Poup00122024-01-22T01:30:34Z<p>Merv: </p>
<hr />
<div>==20 June 1840 — Letter from Victor Poupinel to François Yvert ==<br />
''Translated by ChatGPT, January 2024.''<br />
<br />
<br />
''According to Colin's draft, APM2277/11691. Edited in CS1 doc. 180.''<br />
<br />
;[Poupinel's handwriting]: June 20, 1840<br />
<br />
<br />
:Mr. Yvert<br />
[Colin's handwriting:]<br />
;[1]: Your kind letter brought me the greatest pleasure. It had been so long since I had received news from you, and you had inspired so much interest in me that I truly wished to learn how you were doing. I did not fail to mention you to our Reverend Superior, Mr. Colin, who was deeply moved by your kind remembrance and the zeal that animates you. "I cannot bring myself," he said in conversation, "to advise this holy man, given his position, to leave for New Zealand. However, if others were to advise him, and he decided on his own, I would be pleased. He would undoubtedly render great services to Bishop Pompallier, who would make an excellent catechist out of him. If he were to take the latter course in this way, I would write immediately to Bishop Pompallier to treat him as a Marist and to show him all possible respect."<br />
;[2]: He told me this in conversation, and I am conveying it to you confidentially.<br />
;[3]: As for Mr. Roulleaux, the Superior told me, "This gentleman is in a different position. It would be very good for him to come here for a retreat. He would get to know us and might be happy to stay with us if the good Lord calls him to do so."<br />
;[4] [Poupinel's handwriting]: In the rest of the letter, I encouraged him to seek advice from Messrs. Montargis and Leherpeur and other things... Victor Poupinel.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0012&diff=7614Poup00122024-01-22T01:30:16Z<p>Merv: Created page with "==20 June 1840 — Letter from Victor Poupinel to François Yvert == ''Translated by ChatGPT, January 2024.'' ''According to Colin's draft, APM2277/11691. Edited in CS1 doc...."</p>
<hr />
<div>==20 June 1840 — Letter from Victor Poupinel to François Yvert ==<br />
''Translated by ChatGPT, January 2024.''<br />
<br />
<br />
''According to Colin's draft, APM2277/11691. Edited in CS1 doc. 180.''<br />
<br />
;[Poupinel's handwriting]: June 20, 1840<br />
<br />
<br />
:Mr. Yvert<br />
[Colin's handwriting:]<br />
;[1]: Your kind letter brought me the greatest pleasure. It had been so long since I had received news from you, and you had inspired so much interest in me that I truly wished to learn how you were doing. I did not fail to mention you to our Reverend Superior, Mr. Colin, who was deeply moved by your kind remembrance and the zeal that animates you. "I cannot bring myself," he said in conversation, "to advise this holy man, given his position, to leave for New Zealand. However, if others were to advise him, and he decided on his own, I would be pleased. He would undoubtedly render great services to Bishop Pompallier, who would make an excellent catechist out of him. If he were to take the latter course in this way, I would write immediately to Bishop Pompallier to treat him as a Marist and to show him all possible respect."<br />
;[2]: He told me this in conversation, and I am conveying it to you confidentially.<br />
;[3]: As for Mr. Roulleaux, the Superior told me, "This gentleman is in a different position. It would be very good for him to come here for a retreat. He would get to know us and might be happy to stay with us if the good Lord calls him to do so."<br />
;[4]: [Poupinel's handwriting:] In the rest of the letter, I encouraged him to seek advice from Messrs. Montargis and Leherpeur and other things... Victor Poupinel.</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7613Poupinel contents2024-01-22T01:27:48Z<p>Merv: /* Volume 1: From Lyon, Puylata (1837-1857) */</p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840. — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0012|'''0012''' 20 Jun 1840 — Victor Poupinel to François Yvert]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0011&diff=7612Poup00112024-01-22T01:23:53Z<p>Merv: </p>
<hr />
<div>==20 June 1840 — Letter from Victor Poupinel to Thomas Heptonstall ==<br />
''Translated by ChatGPT, January 2024''<br />
<br />
<br />
''Minutes in Colin's handwriting, [[APM]] 2276/11652. Edited in CS1, 178.''<br />
<br />
<br />
;[Poupinel's handwriting]: June 20, 1840<br />
<br />
<br />
:Reverend Doctor,<br />
;[1]: I hasten to respond to your kind letter of the 13th of this month. A priest from our Society arrives from Paris, giving us well-founded hope that two young English ecclesiastics will soon be arriving at our house in Lyon with the intention of joining us.<br />
<br />
:Reverend Doctor,<br />
;[2]: Reverend Father Colin, burdened with affairs, instructs me to reply to your gracious letter of the 13th of this month, and I do so promptly.<br />
;[3]: A priest, a member of our Society, arrives from Paris, providing us with well-founded hope that two young English ecclesiastics, intending to affiliate with our Society, will be arriving shortly at our house in Lyon. This circumstance would make the arrival of your ecclesiastics in Lyon less necessary for us. However, if it is beneficial for your congregation to send a member of your body here to learn French, we would be happy to receive them and thus express our heartfelt gratitude to you.<br />
;[4] [Poupinel's handwriting]: The rest of the letter contained less important matters. Victor Poupinel<br />
<br />
<br />
{|border=0; style="width:100%"<br />
|+ <br />
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|}</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0011&diff=7611Poup00112024-01-22T01:22:46Z<p>Merv: Created page with "==20 June 1840 — Letter from Victor Poupinel to Thomas Heptonstall == ''Translated by ChatGPT, January 2024'' ''Minutes in Colin's handwriting, APM 2276/11652. Edited..."</p>
<hr />
<div>==20 June 1840 — Letter from Victor Poupinel to Thomas Heptonstall ==<br />
''Translated by ChatGPT, January 2024''<br />
<br />
<br />
''Minutes in Colin's handwriting, [[APM]] 2276/11652. Edited in CS1, 178.''<br />
<br />
<br />
;[Poupinel's handwriting]: June 20, 1840<br />
<br />
<br />
:Reverend Doctor,<br />
;[1]: I hasten to respond to your kind letter of the 13th of this month. A priest from our Society arrives from Paris, giving us well-founded hope that two young English ecclesiastics will soon be arriving at our house in Lyon with the intention of joining us.<br />
<br />
:Reverend Doctor,<br />
;[2]: Reverend Father Colin, burdened with affairs, instructs me to reply to your gracious letter of the 13th of this month, and I do so promptly.<br />
;[3]: A priest, a member of our Society, arrives from Paris, providing us with well-founded hope that two young English ecclesiastics, intending to affiliate with our Society, will be arriving shortly at our house in Lyon. This circumstance would make the arrival of your ecclesiastics in Lyon less necessary for us. However, if it is beneficial for your congregation to send a member of your body here to learn French, we would be happy to receive them and thus express our heartfelt gratitude to you.<br />
;[4] [Poupinel's handwriting]: The rest of the letter contained less important matters. Victor Poupinel</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7610Poupinel contents2024-01-22T01:21:33Z<p>Merv: </p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840. — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
:*[[Poup0011|'''0011''' 20 Jun 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0010&diff=7609Poup00102024-01-22T01:16:11Z<p>Merv: </p>
<hr />
<div>==24 May 1840 — Letter from Victor Poupinel to two unidentified seminarians==<br />
<br />
''Translated by ChatGPT, January 2024<br />
''<br />
<br />
''According to the autograph minute APM 2277/11691, on the same sheet as doc. 9 pages 3 and 4. Edited in CS1 doc. 175.''<br />
<br />
<br />
''The published edition of the letter has no paragraph numbered 2.''<br />
<br />
<br />
;[p. 3]: For the greater glory of God and the honor of the Mother of God<br />
<br />
<br />
:Lyon, May 24, 1840<br />
<br />
<br />
:Gentlemen,<br />
<br />
;[1]: Obedience makes it a sweet duty for me to respond to your letter dated May 11 and addressed to our superior. I have the sweet confidence that the Holy Spirit will enlighten you on your vocation because, when asking through Mary, it is impossible not to be heard. She will also obtain for you, gentlemen, the grace to respond to it, as she is your mother. Certainly, religious life is a great gift from heaven; virtue is easier, and dangers are fewer. I can affirm this from experience; it is good and pleasant to dwell with brothers. I also know that the name of Mary has something so attractive that one is happy to be able to call oneself her child; but let us be sure that by going into the religious life where God wants us, there we will have Mary as our mother. If the Lord still calls you to the Little Society of Mary, we would be delighted to greet both of you with the sweet name of brothers.<br />
<br />
;[3]: Our little Society aims to work for the perfection of its members and the salvation of souls. No one should forget their own advancement, but each must devote themselves to the salvation of their brothers. For this, we engage in the education of youth in colleges, retreats, missions in France and abroad, and everywhere we can say: a great door is open to us. No one is sent to foreign missions unless they earnestly request this grace. Since Mary is our patroness, you understand that our perfection consists in imitating her; thus, our spirit must be one of great obedience to the superior and dependence on our holy father the pope, bishops, and all ecclesiastical and civil authority. We are constantly recommended as essential to our Society, great simplicity in our way of life, in the exercise of our ministry, humility, a virtue so dear to the Holy Virgin, that modesty that affects nothing, so that it is not noticed, which seeks to do good with the least possible noise, in imitation of Mary who passed almost unnoticed on earth. It is desired to find among us, a sweet cordiality, an amiable cheerfulness, and not a sad exterior that harms piety too much, brotherly charity, and truly, gentlemen, what would become of a body whose members did not love each other, did not apologize to each other reciprocally? The authority is entirely paternal.<br />
<br />
;[4]: You know that we take the three religious vows, vows that increase even the temporal happiness of the one whom God calls to this sacrifice. Our vows must be observed as in other religious orders, only for the vow of poverty, one can retain ownership of their possessions, but the essence of the vow falls on the use; thus, it is forbidden to make any use of one's property without the permission of the superior. Our way of life must be simple as befits religious; nevertheless, it is necessary to provide the body with its sustenance, maintain health so that we can engage in the works required for the salvation of souls. The rule, while recommending the use of mortifications, does not prescribe any specific ones.<br />
<br />
''[The following paragraph was written in a first version (A), which was crossed out and re-written between the lines to provide version B. Since each version has its own revisions, we present them separately.]''<br />
<br />
;[Version A]:<br />
;[5]: The novitiate should be 18 months, but the need for subjects necessitates not leaving them there for more than a year at present. Someone accustomed to the life of a seminarian has no difficulty in following the exercises. We rise at 4 o'clock and must be in bed by 9 o'clock; in addition to the acts of piety, which are now almost the same as in seminaries, there is a spiritual conference every day; we occupy ourselves in the free time with what the novice master determines, which necessarily varies according to the needs of different subjects. We go for a walk twice a week; in the novitiate, as everywhere else, we combat sadness, and we love a pious cheerfulness.<br />
<br />
;[Version B]:<br />
;[6]: The novitiate would be three years for those who complete it. Subjects who, having completed their studies, enter the Society at around the age of 24 when vows are taken, do not go through the first novitiate. The third vow is made only a few years after the vows are professed. In the novitiate, we rise at 4 o'clock and can go to bed at 8:30. We spend an hour in prayer; the day is filled, and the exercises are varied. Outside the novitiate, the exercises are not as numerous so that one can more extensively engage in the exercise of the ministry. When someone joins us, they are given a summary of the rules so that they can have an even broader understanding of them.<br />
<br />
<br />
{|border=0; style="width:100%"<br />
|+ <br />
|-bgcolor=#DFC5FE<br />
|align=center |[[Poup0009|'''Previous letter''']]|| align=center | [[Poupinel_contents|'''Poupinel Letters''']] || align=center | [[Poup0011|'''Next letter''']]<br />
|}</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0010&diff=7608Poup00102024-01-22T01:12:58Z<p>Merv: </p>
<hr />
<div>==24 May 1840 — Letter from Victor Poupinel to two unidentified seminarians==<br />
<br />
''Translated by ChatGPT, January 2024<br />
''<br />
<br />
''According to the autograph minute APM 2277/11691, on the same sheet as doc. 9 pages 3 and 4. Edited in CS1 doc. 175.''<br />
<br />
<br />
''The published edition of the letter has no paragraph numbered 2.''<br />
<br />
<br />
;[p. 3]: For the greater glory of God and the honor of the Mother of God<br />
<br />
<br />
:Lyon, May 24, 1840<br />
<br />
<br />
:Gentlemen,<br />
<br />
;[1]: Obedience makes it a sweet duty for me to respond to your letter dated May 11 and addressed to our superior. I have the sweet confidence that the Holy Spirit will enlighten you on your vocation because, when asking through Mary, it is impossible not to be heard. She will also obtain for you, gentlemen, the grace to respond to it, as she is your mother. Certainly, religious life is a great gift from heaven; virtue is easier, and dangers are fewer. I can affirm this from experience; it is good and pleasant to dwell with brothers. I also know that the name of Mary has something so attractive that one is happy to be able to call oneself her child; but let us be sure that by going into the religious life where God wants us, there we will have Mary as our mother. If the Lord still calls you to the Little Society of Mary, we would be delighted to greet both of you with the sweet name of brothers.<br />
<br />
;[3]: Our little Society aims to work for the perfection of its members and the salvation of souls. No one should forget their own advancement, but each must devote themselves to the salvation of their brothers. For this, we engage in the education of youth in colleges, retreats, missions in France and abroad, and everywhere we can say: a great door is open to us. No one is sent to foreign missions unless they earnestly request this grace. Since Mary is our patroness, you understand that our perfection consists in imitating her; thus, our spirit must be one of great obedience to the superior and dependence on our holy father the pope, bishops, and all ecclesiastical and civil authority. We are constantly recommended as essential to our Society, great simplicity in our way of life, in the exercise of our ministry, humility, a virtue so dear to the Holy Virgin, that modesty that affects nothing, so that it is not noticed, which seeks to do good with the least possible noise, in imitation of Mary who passed almost unnoticed on earth. It is desired to find among us [p. 4], a sweet cordiality, an amiable cheerfulness, and not a sad exterior that harms piety too much, brotherly charity, and truly, gentlemen, what would become of a body whose members did not love each other, did not apologize to each other reciprocally? The authority is entirely paternal.<br />
<br />
;[4]: You know that we take the three religious vows, vows that increase even the temporal happiness of the one whom God calls to this sacrifice. Our vows must be observed as in other religious orders, only for the vow of poverty, one can retain ownership of their possessions, but the essence of the vow falls on the use; thus, it is forbidden to make any use of one's property without the permission of the superior. Our way of life must be simple as befits religious; nevertheless, it is necessary to provide the body with its sustenance, maintain health so that we can engage in the works required for the salvation of souls. The rule, while recommending the use of mortifications, does not prescribe any specific ones.<br />
<br />
''[The following paragraph was written in a first version (A), which was crossed out and re-written between the lines to provide version B. Since each version has its own revisions, we present them separately.]''<br />
<br />
;[Version A]:<br />
;[5]: The novitiate should be 18 months, but the need for subjects necessitates not leaving them there for more than a year at present. Someone accustomed to the life of a seminarian has no difficulty in following the exercises. We rise at 4 o'clock and must be in bed by 9 o'clock; in addition to the acts of piety, which are now almost the same as in seminaries, there is a spiritual conference every day; we occupy ourselves in the free time with what the novice master determines, which necessarily varies according to the needs of different subjects. We go for a walk twice a week; in the novitiate, as everywhere else, we combat sadness, and we love a pious cheerfulness.<br />
<br />
;[Version B]:<br />
;[6]: The novitiate would be three years for those who complete it. Subjects who, having completed their studies, enter the Society at around the age of 24 when vows are taken, do not go through the first novitiate. The third vow is made only a few years after the vows are professed. In the novitiate, we rise at 4 o'clock and can go to bed at 8:30. We spend an hour in prayer; the day is filled, and the exercises are varied. Outside the novitiate, the exercises are not as numerous so that one can more extensively engage in the exercise of the ministry. When someone joins us, they are given a summary of the rules so that they can have an even broader understanding of them.</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0010&diff=7607Poup00102024-01-22T01:11:21Z<p>Merv: Created page with "==24 May 1840 — Letter from Victor Poupinel to two unidentified seminarians== ''Translated by ChatGPT, January 2024 '' ''According to the autograph minute APM 2277/11691,..."</p>
<hr />
<div>==24 May 1840 — Letter from Victor Poupinel to two unidentified seminarians==<br />
<br />
''Translated by ChatGPT, January 2024<br />
''<br />
<br />
''According to the autograph minute APM 2277/11691, on the same sheet as doc. 9 pages 3 and 4. Edited in CS1 doc. 175.''<br />
<br />
<br />
;[p. 3]: For the greater glory of God and the honor of the Mother of God<br />
<br />
<br />
:Lyon, May 24, 1840<br />
<br />
<br />
:Gentlemen,<br />
<br />
;[1]: Obedience makes it a sweet duty for me to respond to your letter dated May 11 and addressed to our superior. I have the sweet confidence that the Holy Spirit will enlighten you on your vocation because, when asking through Mary, it is impossible not to be heard. She will also obtain for you, gentlemen, the grace to respond to it, as she is your mother. Certainly, religious life is a great gift from heaven; virtue is easier, and dangers are fewer. I can affirm this from experience; it is good and pleasant to dwell with brothers. I also know that the name of Mary has something so attractive that one is happy to be able to call oneself her child; but let us be sure that by going into the religious life where God wants us, there we will have Mary as our mother. If the Lord still calls you to the Little Society of Mary, we would be delighted to greet both of you with the sweet name of brothers.<br />
<br />
;[3]: Our little Society aims to work for the perfection of its members and the salvation of souls. No one should forget their own advancement, but each must devote themselves to the salvation of their brothers. For this, we engage in the education of youth in colleges, retreats, missions in France and abroad, and everywhere we can say: a great door is open to us. No one is sent to foreign missions unless they earnestly request this grace. Since Mary is our patroness, you understand that our perfection consists in imitating her; thus, our spirit must be one of great obedience to the superior and dependence on our holy father the pope, bishops, and all ecclesiastical and civil authority. We are constantly recommended as essential to our Society, great simplicity in our way of life, in the exercise of our ministry, humility, a virtue so dear to the Holy Virgin, that modesty that affects nothing, so that it is not noticed, which seeks to do good with the least possible noise, in imitation of Mary who passed almost unnoticed on earth. It is desired to find among us [p. 4], a sweet cordiality, an amiable cheerfulness, and not a sad exterior that harms piety too much, brotherly charity, and truly, gentlemen, what would become of a body whose members did not love each other, did not apologize to each other reciprocally? The authority is entirely paternal.<br />
<br />
;[4]: You know that we take the three religious vows, vows that increase even the temporal happiness of the one whom God calls to this sacrifice. Our vows must be observed as in other religious orders, only for the vow of poverty, one can retain ownership of their possessions, but the essence of the vow falls on the use; thus, it is forbidden to make any use of one's property without the permission of the superior. Our way of life must be simple as befits religious; nevertheless, it is necessary to provide the body with its sustenance, maintain health so that we can engage in the works required for the salvation of souls. The rule, while recommending the use of mortifications, does not prescribe any specific ones.<br />
<br />
''[The following paragraph was written in a first version (A), which was crossed out and re-written between the lines to provide version B. Since each version has its own revisions, we present them separately.]''<br />
<br />
;[Version A]:<br />
;[5]: The novitiate should be 18 months, but the need for subjects necessitates not leaving them there for more than a year at present. Someone accustomed to the life of a seminarian has no difficulty in following the exercises. We rise at 4 o'clock and must be in bed by 9 o'clock; in addition to the acts of piety, which are now almost the same as in seminaries, there is a spiritual conference every day; we occupy ourselves in the free time with what the novice master determines, which necessarily varies according to the needs of different subjects. We go for a walk twice a week; in the novitiate, as everywhere else, we combat sadness, and we love a pious cheerfulness.<br />
<br />
;[Version B]:<br />
;[6]: The novitiate would be three years for those who complete it. Subjects who, having completed their studies, enter the Society at around the age of 24 when vows are taken, do not go through the first novitiate. The third vow is made only a few years after the vows are professed. In the novitiate, we rise at 4 o'clock and can go to bed at 8:30. We spend an hour in prayer; the day is filled, and the exercises are varied. Outside the novitiate, the exercises are not as numerous so that one can more extensively engage in the exercise of the ministry. When someone joins us, they are given a summary of the rules so that they can have an even broader understanding of them.</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7606Poupinel contents2024-01-22T01:09:37Z<p>Merv: </p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840. — Victor Poupinel to François Yvert]]<br />
:*[[Poup0010|'''0010''' 24 May 1840 — Victor Poupinel to two unidentified seminarians]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]<br />
:*[[Poup0401|'''0401''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0008&diff=7601Poup00082024-01-21T23:30:24Z<p>Merv: </p>
<hr />
<div>==2 May 1840 — Letter from Victor Poupinel to Peter Dillon==<br />
''Translated by ChatGPT, January 2024.''<br />
<br />
<br />
''According to two summaries by Poupinel, APM 2276/11653; summarized in EG, n. 29. Edited in CS1 doc. 159.''<br />
<br />
<br />
''[Minute A]''<br />
<br />
:Montée Saint Barthélemy 4, Lyons<br />
:To Captain Dillon, May 2, 1840<br />
<br />
<br />
''[Following text in English in the original]''<br />
<br />
:Dear Sir Captain,<br />
;[1]: As I am dedicating some time to the study of the English language, I am responding on behalf of our superior to your letter of the 24th of last month, which was received the day before yesterday. It included another enclosure dated January 25. We are very sorry, dear Sir, that it could not reach us in a timely manner.<br />
;[2]: Then two priests and two brethren of our Society went away from Brest to New Zealand in a French man of war named la corvette l’Aube.<br />
<br />
''[Original text of the following in French]<br />
''<br />
;[3]: At the same time that you were making efforts with the French government to obtain the position of consul in New Zealand, we, on our part, wrote several times to Marshal Soult, then Minister of Foreign Affairs, urging him to appoint a consul in the interest of France and the mission. Several influential individuals made the same request. The Marshal was very concerned about New Zealand affairs; nevertheless, the appointment of the consul was postponed. We do not know the interest the new minister has in this matter, and it is currently impossible for us to make further inquiries.<br />
;[4]: We are pleased that you addressed the matter to Princess d'Orléans; she has an interest in the mission, and even more so does the queen. We have also asked her to obtain the appointment of the consul. I am convinced, Captain, that your nomination to this position, well-deserved due to your past services, would be very advantageous to our mission.<br />
;[5]: We can never thank you enough, Captain, for the powerful protection you have granted to Bishop Pompallier. Now he is achieving great success. He has received other missionaries than those who passed through London. He is greatly loved by the people, who are embracing our holy religion in large numbers.<br />
;[6]: We are truly grateful that you informed us of the happy arrival of our missionaries in Sydney. We are not surprised that they are pleased with their captain. I must tell you that we all regret the difficulties that our missionaries caused you last year. However, they may be excusable. We forgot to give them a copy of the letter written to you. Imagine the embarrassment one faces in a country whose language and customs are unknown. Furthermore, they were misled by a person who gained their trust. But rest assured, sir, that Dr. Heptonstall had nothing to do with the plan suggested to them to change ships. They themselves, in recounting this misunderstanding, told us how sorry they were about it. You have so many rights to our gratitude that it is truly unfortunate that we have caused you trouble in this circumstance. I hope your plans are crowned with success in the interest of France and our mission.<br />
;[7]: I thank you again for all the information you kindly provide us. At present, we have nothing to send to Bishop Pompallier.<br />
<br />
''[Original text of the following in English]''<br />
<br />
<br />
''[Minute b]''<br />
<br />
<br />
:To Captain Dillon 2nd May 1840<br />
:The beginning is on another sheet.<br />
<br />
;[8]: When you solicited near the French government the nomination to the consulship in New Zealand, for our own side we wrote several times to the marshall Soult, then a minister of foreign affairs, in order to induce him to name a consul for the advantages of France and catholic mission. Several powerful persons solicited in the same sense. The marshall desired ardently the progress of catholic missionaries in Oceania, nevertheless the nomination of consul was adjourned. We do not know what the new minister thinks of this affair; and we now cannot solicit this nomination near the government.<br />
;[9]: However we are glad that your postulations were directed to the princess d’Orléans, for she and the queen take a great liking to the mission of the Bishop Pompallier. Therefore upon our recommendation some persons were to induce the queen to obtain this nomination. We shall be happy if our letters can be useful to you, and I am very much inclined to think, sir captain, your nomination to this consulship which your precedent services deserve so well, would be very advantageous to our dear mission. <br />
;[10]: We shall never be sufficient in returning you thanks you for the great protection granted by you to the bishop Pompallier, especially in the first beginnings of his mission. Now he does great progress. In the month of June he received three missioners and three catechist brethren. Now he is very much loved by savage, and a great number of tribes in the whole northern turn catholics.<br />
;[11]: Accept, sir captain, our sincere thanks for having announced to us the happy arrival of our missioners at Sydney. Their satisfaction of the captain Mr Nicholls does not at all surprise us, for they were already very contented with at the Cape verde Islands. <br />
;[12]: Now, sir captain, I shall say you how much angry we are all for the disagreements caused to you last year at the occasion of our missionaries. They were in the wrong, yet their fault perhaps deserves some excuses. Their departure from Lyons did in such a hurry that I forgotten to give them a copy of the letter written to you; and so they put in their head that they were yet in liberty. Besides a foreigner is in a great perplexity in a country of which he does know neither language nor customs. <br />
;[13]: Unhappily at their arrival they were mistaken by somebody who obtained their confidence by his magnific promises. But think, sir captain, the reverend doctor Heptonstall entered not at all in the design of choosing an other ship. Our missionaries themselves were very sorry of this mistake. Your tittles to our gratitude were so numerous, it is very sad that you were again troubled for us. I wish then with all my heart that your designs may have a good issue in the interest of France and our dear mission.<br />
;[14]: Thanks you for all the information you give us. Presently we have nothing to transmit to the bishop Pompallier. I send my letter by the medium of the French embassy in London. Our superior presents you his most humble respects and very sincere thanks.<br />
<br />
''[Original text in French]''<br />
<br />
<br />
''[Summary]''<br />
<br />
;[In the margin]: To Captain Dillon, in London.<br />
:29. — Lyon, May 2, 1840.<br />
;[15]: Mr. Dillon was informed about the efforts made to obtain a consul in New Zealand and that these could not be repeated. The reason was given for the intention of the four missionaries who left in May 1839 via London to change ships.<br />
:Signed: Poupinel, Secretary.<br />
<br />
<br />
{|border=0; style="width:100%"<br />
|+ <br />
|-bgcolor=#DFC5FE<br />
|align=center |[[Poup0007|'''Previous letter''']]|| align=center | [[Poupinel_contents|'''Poupinel Letters''']] || align=center | [[Poup0009|'''Next letter''']]<br />
|}</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0009&diff=7600Poup00092024-01-21T23:22:47Z<p>Merv: </p>
<hr />
<div>==24 May 1840. — Letter from Victor Poupinel to François Yvert==<br />
''Translated by ChatGPT, January 2024''<br />
<br />
''According to the autograph minute APM 2277/11691. Edited in CS1 doc. 174.<br />
''<br />
<br />
;[p. 1]: For the greater glory of God and the honour of the Mother of God<br />
<br />
<br />
:To Mr. Yvert, Lyon, May 24, 1840<br />
<br />
<br />
:Sir,<br />
;[1]: Please excuse the liberty I take in writing to you. Since I had the privilege of meeting you in Caen towards the end of last October to deliver a letter from Reverend Father Colin, our superior, I have harboured a strong desire to see you soon join the efforts of our missionaries in New Zealand. Despite our superior's response to your letter, I have always had confidence that it would happen one day. As you know, sir, it was very painful for Father Colin not to be able to say yes, which he would have ardently desired to pronounce. But after praying, he did not believe it was currently God's will. He has expressed to me several times how greatly satisfied he would have been to receive some of your letters that edified him so much. I thought, sir, that you would be pleased to hear very recent news from our mission; this is what prompted me to write to you...<br />
;[2]: As you can see, sir, the harvest is abundant, and how much good you could do in these lands! There would be a beautiful field to exercise your zeal, and I am sure that upon your arrival, Bishop Pompallier would bless the heavens with gratitude. While reading these letters, this thought occurred to me, but when I remembered the obstacle that kept you in France, I adored the designs of the good Lord.<br />
;[3]: But yesterday morning, while I was studying, a thought suddenly and strongly impressed itself on my mind; it gave me great pleasure. I dare, sir, to communicate it to you on my own and with all simplicity. If the ties you have formed with a spouse prevent you from binding yourself with vows to a Society, could you not accompany our missionaries to New Zealand as a simple individual? The Society of Mary would consider you as one of its children, and you would at least be a Marist at heart and in affection. Perhaps everything could be arranged in this way. You could study theology, which would be very useful in these lands in any case, and who knows, sir, if God might one day reward your devotion with elevation to the priesthood?<br />
;[4]: Perhaps, sir, you will be surprised to see me speak to you with such familiarity? Nevertheless, I reassure myself based on the kindness with which you welcomed me into your home. Forgive me for my purpose; I love the New Zealanders so much that it costs me...<br />
<br />
<br />
<br />
{|border=0; style="width:100%"<br />
|+ <br />
|-bgcolor=#DFC5FE<br />
|align=center |[[Poup0008|'''Previous letter''']]|| align=center | [[Poupinel_contents|'''Poupinel Letters''']] || align=center | [[Poup0010|'''Next letter''']]<br />
|}</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0009&diff=7599Poup00092024-01-21T23:21:48Z<p>Merv: Created page with "==24 May 1840. — Letter from Victor Poupinel to François Yvert== ''Translated by ChatGPT, January 2024'' ''According to the autograph minute APM 2277/11691. Edited in CS1..."</p>
<hr />
<div>==24 May 1840. — Letter from Victor Poupinel to François Yvert==<br />
''Translated by ChatGPT, January 2024''<br />
<br />
''According to the autograph minute APM 2277/11691. Edited in CS1 doc. 174.<br />
''<br />
<br />
;[p. 1]: For the greater glory of God and the honour of the Mother of God<br />
<br />
<br />
:To Mr. Yvert, Lyon, May 24, 1840<br />
<br />
<br />
:Sir,<br />
;[1]: Please excuse the liberty I take in writing to you. Since I had the privilege of meeting you in Caen towards the end of last October to deliver a letter from Reverend Father Colin, our superior, I have harboured a strong desire to see you soon join the efforts of our missionaries in New Zealand. Despite our superior's response to your letter, I have always had confidence that it would happen one day. As you know, sir, it was very painful for Father Colin not to be able to say yes, which he would have ardently desired to pronounce. But after praying, he did not believe it was currently God's will. He has expressed to me several times how greatly satisfied he would have been to receive some of your letters that edified him so much. I thought, sir, that you would be pleased to hear very recent news from our mission; this is what prompted me to write to you...<br />
;[2]: As you can see, sir, the harvest is abundant, and how much good you could do in these lands! There would be a beautiful field to exercise your zeal, and I am sure that upon your arrival, Bishop Pompallier would bless the heavens with gratitude. While reading these letters, this thought occurred to me, but when I remembered the obstacle that kept you in France, I adored the designs of the good Lord.<br />
;[3]: But yesterday morning, while I was studying, a thought suddenly and strongly impressed itself on my mind; it gave me great pleasure. I dare, sir, to communicate it to you on my own and with all simplicity. If the ties you have formed with a spouse prevent you from binding yourself with vows to a Society, could you not accompany our missionaries to New Zealand as a simple individual? The Society of Mary would consider you as one of its children, and you would at least be a Marist at heart and in affection. Perhaps everything could be arranged in this way. You could study theology, which would be very useful in these lands in any case, and who knows, sir, if God might one day reward your devotion with elevation to the priesthood?<br />
;[4]: Perhaps, sir, you will be surprised to see me speak to you with such familiarity? Nevertheless, I reassure myself based on the kindness with which you welcomed me into your home. Forgive me for my purpose; I love the New Zealanders so much that it costs me...</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7598Poupinel contents2024-01-21T23:21:00Z<p>Merv: /* Volume 1: From Lyon, Puylata (1837-1857) */</p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840. — Victor Poupinel to François Yvert]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poupinel_contents&diff=7597Poupinel contents2024-01-21T23:20:41Z<p>Merv: </p>
<hr />
<div>==Victor Poupinel: A Marist Priest at the service of the missionaries of Oceania==<br />
<br />
This is a collection of translations from the published volumes in French.<br />
<br />
===Volume 1: From Lyon, Puylata (1837-1857)===<br />
:*[[Poup1Intro| Introduction]]<br />
:*[[Poup0001|'''0001''' 15 May 1839 — Victor Poupinel to Fr. Tesson (Paris)]]<br />
:*[[Poup0002|'''0002''' 30 May 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0003|'''0003''' 29 Jun 1839 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0004|'''0004''' 10 Nov 1839 — Summary of Victor Poupinel to Emile Franque]]<br />
:*[[Poup0005|'''0005''' 23 Nov 1839 — Victor Poupinel to Emmanuel Eveillard]]<br />
:*[[Poup0006|'''0006''' 06 Feb 1840 — Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0007|'''0007''' 06 Mar 1840 — Summary of Victor Poupinel to Thomas Heptonstall]]<br />
:*[[Poup0008|'''0008''' 02 May 1840 — Victor Poupinel to Peter Dillon]]<br />
:*[[Poup0009|'''0009''' 24 May 1840. — Letter from Victor Poupinel to François Yvert]]<br />
<br />
===Volume 2: In Oceania: First journey (1857-1862)===<br />
====Period 1857-1859====<br />
:*[[Poup0362|'''0362''' 09 Jun 1857 — Victor Poupinel to François Yardin]]<br />
:*[[Poup0400|'''0400''' 23 Mar 1858 — Victor Poupinel to Julien Favre]]</div>Mervhttps://mariststudies.org/w/index.php?title=Poup0008&diff=7596Poup00082024-01-21T21:41:21Z<p>Merv: </p>
<hr />
<div>==2 May 1840 — Letter from Victor Poupinel to Peter Dillon==<br />
''Translated by ChatGPT, January 2024.''<br />
<br />
<br />
''According to two summaries by Poupinel, APM 2276/11653; summarized in EG, n. 29. Edited in CS1 doc. 159.''<br />
<br />
<br />
''[Minute A]''<br />
<br />
:Montée Saint Barthélemy 4, Lyons<br />
:To Captain Dillon, May 2, 1840<br />
<br />
<br />
''[Following text in English in the original]''<br />
<br />
:Dear Sir Captain,<br />
;[1]: As I am dedicating some time to the study of the English language, I am responding on behalf of our superior to your letter of the 24th of last month, which was received the day before yesterday. It included another enclosure dated January 25. We are very sorry, dear Sir, that it could not reach us in a timely manner.<br />
;[2]: Then two priests and two brethren of our Society went away from Brest to New Zealand in a French man of war named la corvette l’Aube.<br />
<br />
''[Original text of the following in French]<br />
''<br />
;[3]: At the same time that you were making efforts with the French government to obtain the position of consul in New Zealand, we, on our part, wrote several times to Marshal Soult, then Minister of Foreign Affairs, urging him to appoint a consul in the interest of France and the mission. Several influential individuals made the same request. The Marshal was very concerned about New Zealand affairs; nevertheless, the appointment of the consul was postponed. We do not know the interest the new minister has in this matter, and it is currently impossible for us to make further inquiries.<br />
;[4]: We are pleased that you addressed the matter to Princess d'Orléans; she has an interest in the mission, and even more so does the queen. We have also asked her to obtain the appointment of the consul. I am convinced, Captain, that your nomination to this position, well-deserved due to your past services, would be very advantageous to our mission.<br />
;[5]: We can never thank you enough, Captain, for the powerful protection you have granted to Bishop Pompallier. Now he is achieving great success. He has received other missionaries than those who passed through London. He is greatly loved by the people, who are embracing our holy religion in large numbers.<br />
;[6]: We are truly grateful that you informed us of the happy arrival of our missionaries in Sydney. We are not surprised that they are pleased with their captain. I must tell you that we all regret the difficulties that our missionaries caused you last year. However, they may be excusable. We forgot to give them a copy of the letter written to you. Imagine the embarrassment one faces in a country whose language and customs are unknown. Furthermore, they were misled by a person who gained their trust. But rest assured, sir, that Dr. Heptonstall had nothing to do with the plan suggested to them to change ships. They themselves, in recounting this misunderstanding, told us how sorry they were about it. You have so many rights to our gratitude that it is truly unfortunate that we have caused you trouble in this circumstance. I hope your plans are crowned with success in the interest of France and our mission.<br />
;[7]: I thank you again for all the information you kindly provide us. At present, we have nothing to send to Bishop Pompallier.<br />
<br />
''[Original text of the following in English]''<br />
<br />
<br />
''[Minute b]''<br />
<br />
<br />
:To Captain Dillon 2nd May 1840<br />
:The beginning is on another sheet.<br />
<br />
;[8]: When you solicited near the French government the nomination to the consulship in New Zealand, for our own side we wrote several times to the marshall Soult, then a minister of foreign affairs, in order to induce him to name a consul for the advantages of France and catholic mission. Several powerful persons solicited in the same sense. The marshall desired ardently the progress of catholic missionaries in Oceania, nevertheless the nomination of consul was adjourned. We do not know what the new minister thinks of this affair; and we now cannot solicit this nomination near the government.<br />
;[9]: However we are glad that your postulations were directed to the princess d’Orléans, for she and the queen take a great liking to the mission of the Bishop Pompallier. Therefore upon our recommendation some persons were to induce the queen to obtain this nomination. We shall be happy if our letters can be useful to you, and I am very much inclined to think, sir captain, your nomination to this consulship which your precedent services deserve so well, would be very advantageous to our dear mission. <br />
;[10]: We shall never be sufficient in returning you thanks you for the great protection granted by you to the bishop Pompallier, especially in the first beginnings of his mission. Now he does great progress. In the month of June he received three missioners and three catechist brethren. Now he is very much loved by savage, and a great number of tribes in the whole northern turn catholics.<br />
;[11]: Accept, sir captain, our sincere thanks for having announced to us the happy arrival of our missioners at Sydney. Their satisfaction of the captain Mr Nicholls does not at all surprise us, for they<br />
were already very contented with at the Cape verde Islands. <br />
;[12]: Now, sir captain, I shall say you how much angry we are all for the disagreements caused to you last year at the occasion of our missionaries. They were in the wrong, yet their fault perhaps deserves some excuses. Their departure from Lyons did in such a hurry that I forgotten to give them a copy of the letter written to you; and so they put in their head that they were yet in liberty. Besides a foreigner is in a great perplexity in a country of which he does know neither language nor customs. <br />
;[13]: Unhappily at their arrival they were mistaken by somebody who obtained their confidence by his magnific promises. But think, sir captain, the reverend doctor Heptonstall entered not at all in the design of choosing an other ship. Our missionaries themselves were very sorry of this mistake. Your tittles to our gratitude were so numerous, it is very sad that you were again troubled for us. I wish then with all my heart that your designs may have a good issue in the interest of France and our dear mission.<br />
;[14]: Thanks you for all the information you give us. Presently we have nothing to transmit to the bishop Pompallier. I send my letter by the medium of the French embassy in London. Our superior presents you his most humble respects and very sincere thanks.<br />
<br />
''[Original text in French]''<br />
<br />
<br />
''[Summary]''<br />
<br />
;[In the margin]: To Captain Dillon, in London.<br />
:29. — Lyon, May 2, 1840.<br />
;[15]: Mr. Dillon was informed about the efforts made to obtain a consul in New Zealand and that these could not be repeated. The reason was given for the intention of the four missionaries who left in May 1839 via London to change ships.<br />
:Signed: Poupinel, Secretary.<br />
<br />
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<div>==6 March 1840 — Summary of a letter from Victor Poupinel to Thomas Heptonstall==<br />
''Translated by ChatGPT, January 2024''<br />
<br />
<br />
''According to EG, no. 25. Edited in CS1 doc. 144.''<br />
<br />
<br />
;[in the margin]: To Reverend Dr. Heptonstall, in London.<br />
<br />
<br />
:25. — Lyon, March 6, 1840.<br />
<br />
;[1]: To request information about the society in New Zealand and to share any insights he might have gained about our missions. The letter included a request to forward our letters through the French embassy in London.<br />
<br />
:Signed: Victor Poupinel, secretary.<br />
<br />
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<div>==6 February 1840 — Letter of Victor Poupinel to Thomas Heptonstall==<br />
<br />
<br />
''According to the draft, 2 pages, APM 2276/11652.''<br />
<br />
<br />
''Original in English''<br />
<br />
<br />
:Lyons, 6th February 1840<br />
<br />
<br />
:Reverend Doctor,<br />
;[1]: There was spread abroad by some French news-papers that a society was established in London for the colonising of New-Zealand; according to these news-papers, it intended to receive gratis on its ships catholic missionaries. We are particularly desirous of having some sure inquiries upon it and I am daring to make them near you. Perhaps it should be a favourable opportunity for us to send other missioner(s) into New-Zealand, and we would be very much indebted to you, reverend doctor, if you were kind enough to tell us what you think of it.<br />
;[2]: [The French government has also proposed to our general superior to receive gratis our priests on the men of war, who go away from time to time to protect French commerce in Islands.] Two priests and two brethren of our Society have sailed from Brest for this fortnight on a French man of war who goes away to.<br />
;[3]: There are almost three months since we received some letters from our four missioners who put up last month of July at the Cape Verde Islands. As we received these letters by the medium of the French ambassador in London, I think they were directed to you. They will write from Sydney to us, and we hope their letters will arrive before two months. They were very much contented with the captain and passengers.<br />
;[4]: The minister of foreign affairs has granted us the favour of transmitting our letters to you by the medium of French embassy. You could employ this direction : Monsieur Colin, supérieur des missionnaires maristes, montée Saint-Barthélemy à Lyon, and below : pour la mission de l’Océanie occidentale. I hope you know that Mr Weld is authorised to repay you expenses made for us.<br />
;[5]: I beg, reverend doctor, excuse yet my bad language. I was obliged to leave off quite the study of English from the beginning of last May. I am applying myself again to it for a few weeks, and my teacher is an English native of London, good catholic and whose life is very edifying.<br />
;[6]: Pray, transmit the letter here annexed to the right reverend doctor Griffiths.<br />
;[7]: We have received no letter from the right reverend Pompallier last month of April ago; if you heard some news, you’ll do a great pleasure to acquaint us. With thanks.<br />
;[8]: Receive our superior’s most humble respects and sincere thanks.<br />
;[9]: I remain with the most humble respect your obedient servant,<br />
::::Victor Poupinel.<br />
<br />
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<div>== 23 November 1839 — Letter from Victor Poupinel to Emmanuel Eveillard==<br />
<br />
Translated by ChatGPT, January 2024<br />
<br />
''According to the draft, APM 2276/11650; summarized in EG, no. 11; edited in CS1 doc. 102.''<br />
<br />
<br />
''Poupinel responds here to Eveillard-Colin's letter of November 15. Throughout seven pages, Eveillard highlighted the advantages of having a French consul in New Zealand, a position he hoped to obtain. He also mentioned a project for the deportation of convicts to New Guinea and invited Colin to offer the services of the Marists to the deportees.''<br />
<br />
<br />
:Ad majorem Dei gloriam et Dei genitricis honorem <br />
<br />
<br />
:Lyon, November 23, 1839<br />
<br />
<br />
:Sir,<br />
;[1]: As our superior is very busy, he entrusts me with responding to you on his behalf, which gives me even more pleasure as it was almost agreed that I would write to you. Firstly, sir, I must tell you that the interest you show in the affairs of New Zealand has brought much joy to our good superior. Yesterday, we sent our report to Marshal Soult, trying to do it according to the advice you gave us. Thanking for the protection granted to the missions by state vessels, we justified the great usefulness of a consul, whose presence will be a continual safeguard for missionaries and Catholics against the constant attacks of the Methodists.<br />
;[2]: Just yesterday… <br />
;[summary]: <br />
;[in the margin]: To Mr. Eveillard, in Paris.<br />
<br />
:11.— Lyon, November 23, 1839.<br />
;[3]: To announce the dispatch of the previous report to Marshal Soult and the context in which it was made, as well as the letter to Archbishop Internuncio[?], especially to secure a consul in New Zealand. Mr. Eveillard was requested not to speak or make mention of us in the newspapers. It was suggested that, if the government made the request, there would be no difficulty in taking charge of New Guinea, provided the Holy See and Archbishop Pompallier agreed.<br />
:Signed: Poupinel, secretary.<br />
<br />
<br />
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