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60 IV. DISCOVERING, LIVING, SHARING THE GIFT OF GOD afterward. Some asked for a salary, and others thought we ought to be grateful for their conforming to our way of life and manner of dress. • Since the adoption of this habit, no one has applied for admission with any thought other than of joining a Community and remaining in it for the rest of his life. Salaries are unheard of, and acceptance is regarded as a great honor. The habit alone produces these results. (MH 0,0,41 to 44 - See: John Baptist de La Salle, Rule and Foundational Documents, Lasallian Publications, Christian Brothers Conference, Landover, MD, 2002, p. 189). Furthermore, it was precisely when Monsieur de La Salle tried to give some rules and a certain style of community life to these teachers recruited on a basis other than community life, that this first group broke up: The first schoolmasters, accustomed to a free and easy life, had initially found the practice of obedience and the observance of a rule easy enough, but little by little, the devil had managed to enfeeble their wills and to extinguish by boredom and ennui the first sparks of fervor which had been enkindled in their hearts. The continual and uniform round of pious exercises had impressed them at first, but later, it seemed too constraining. Feeling their liberty too restricted and their senses too closely restrained, they dreamed only of throwing off a yoke which the evil spirit represented to them as destined to grow heavier, day by day, until it became intolerable. Men capable of forgetting God could not be expected to remember the benefits they had received from De La Salle and the duties they had assumed in his regard. Men resolved to assert their own will and to prefer their own freedom were not likely to consider as a wise counsellor and a true friend a man who proposed to them nothing but the slavery of the Gospel. Thus, De La Salle witnessed their desertion after observing their disturbed lives. 39 39 Blain, op. cit., Book One, p. 101-102. (CL 7, p. 184).
IV. DISCOVERING, LIVING, SHARING THE GIFT OF GOD 61 These teachers did not “run” the schools: they understood themselves to be – and they also looked as if they were – the employees of someone who gave them a mission and in return provided for their keep. Later on, it was because the teachers in Reims had become “Brothers”, because they formed a “community”, that they were perceived as an autonomous body with regard to the social and ecclesial structures. In Reims, John-Baptist de La Salle did not put the schools created, into the system of the Bureau for the Poor, but put them under the responsibility of the parish-priests; in Saint-Sulpice he acted in the same way; on the other hand, at Château-Porcien it was the municipality which called upon him for his teachers; later in Chartres, it would be the bishop…; in Laon, the Brothers would take over from Monsieur Nyel, in a school accepted, if not requested, by the municipality. This diversity reveals the freedom of the Community in the relations lived between “the authorities” and “mission”. The latter arises from choices determined in the interior of the Community and not from external structures. It is the Community, constituted by its members, which carries its missionary project and puts it into action. It is the community which is called upon, collectively, when a town, a bishop, a parish-priest want to set up a gratuitous school in their town, their diocese or their parish. It is neither the donors nor the founders who choose the teachers. 40 40 The steps taken by Nicolas Barré and Charles Démia with a view to establishing schools for boys, are revealing. Nicolas Barré founded, in Paris, a community of “Brothers of the Child Jesus”. We know that it still existed, in the parish of Saint-Gervais, when Monsieur de La Salle arrived at Saint-Sulpice, with two Brothers, in 1688. This community later disappeared, because Nicolas Barré, who was a Minim, could not share the life of this community. This is why he pressed John-Baptist de La Salle, a secular priest, to live with the Brothers. The community of the Brothers of the Child Jesus remained, therefore, dissociated from its Founder. They (the Brothers and Nicolas Barré) could not carry on together the project of “running the schools”. The choice of Charles Démia was different: at first he confided his schools for the boys of Lyon, to seminarians still in formation. These were school-teachers for a year or two and these seminarian-teachers were replaced by lay persons who did not live in community. They met regularly for pedagogical or spiritual meetings, they were inspected by the administrators of the schools, but they too did not carry on together the project of “running the
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LASALLIAN STUDIES Nº 13 The Intern
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TABLE OF CONTENTS Table of contents
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INTRODUCTION 5 Introduction The Int
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I. CHARISM - ITS SEMANTIC FIELD 7 I
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Page 11 and 12: II. CHARISM IN THE BIBLE 11 II. Cha
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V. CHARISM IN THE RECENT INSTITUTE
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VI. EIGHT TESTIMONIES FROM LASALLIA
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MAKING THE LASALLIAN CHARISM LIVE T
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BIBLIOGRAPHY 265 Bibliography ABERB
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LISTS OF PUBLICATIONS 267 Lists of
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LISTS OF PUBLICATIONS 269 Cahiers L
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LISTS OF PUBLICATIONS 271 14 - LA S
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LISTS OF PUBLICATIONS 273 32 - AROZ
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LISTS OF PUBLICATIONS 275 50 - CAMP
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