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LEADERSH LEADERSHIP IP SESSIO SESSION FO N FOR T R THE RI HE RIMOA REG REGIO ION Augus ugust 20 t 2016 Presen esenta tatio tions b by y Anne J Josephin osephine Ca e Carr, r , rgs gs SESSION THREE Part I Sisters, yesterday


  1. LEADERSH LEADERSHIP IP SESSIO SESSION FO N FOR T R THE RI HE RIMOA REG REGIO ION Augus ugust 20 t 2016 Presen esenta tatio tions b by y Anne J Josephin osephine Ca e Carr, r , rgs gs SESSION THREE – Part I Sisters, yesterday we looked at leadership in general and what it means to us and especially in Africa. We looked at the qualities needed in a leader and we saw how we have to grow into leadership and how Mary Euphrasia did this. We looked at what kind of leader she was and we saw that leadership is often a thankless task! Today we are going to look again at leadership but from a different perspective, we are going to look at how she worked with lay partners of her day and her leadership in reconciliation and forgiveness. Through all the examples you will see just how dynamic she was. Now, if we take her work with lay partners, we have to say that none of the houses she founded would have survived without the help and support of lay men and women both financially and materially and spiritually. Mary Euphrasia was a Sister of Our Lady of Charity. She was used to working with the laity. It has been so since the beginning when John Eudes turned to the laity at the beginning of the Order. So we must take it as normal for lay people to be involved in the mission. But first of all, I want to return to the style of leadership she had because from this all the rest flowed. We used to talk about a feminine model of leadership – perhaps you are too young to have heard it spoken about, but it was about women leaders who created strong relationships which allowed impossible things to happen. Mary Euphrasia was that type of leader. She had wonderful relationships with the sisters and with the laity and this is how she managed to do what she did. One sister who did not belong to the Congregation testified at the Process of Canonisation: “She possessed her sister’ hearts. That was the secret of her success.” And I asked you yesterday: do you possess your sisters’ hearts? For instance: when I think of the sisters, names like Sr. Mary of St. Joseph Regaudiat, Sr. Mary of St. John of the Cross David, Sr. Mary of St. Therese de Couëspel, Sr. Mary de Chantal Cesbron de la Roche spring to mind. Mary Joseph Regaudiat, foundress of the congregation in Britain; a sister who had been sent to found a house in Bordeaux and took the first opportunity that presented itself to run back to Angers – why, because life was too difficult and she had a dependant relationship on St. Mary Euphrasia. She learned from this experience and later went to London. Mary John of the Cross, she opened a boarding school and asked Mary Euphrasia for sisters to staff it. Mary Euphrasia’s reply was that the opening of the boarding school was, and I quote, the misfortune of the Institute. She said she would never work in it nor would she ask other to do so. She learned from this experience and went on to become the founder of the congregation in Germany and first Provincial; Mary Therese de Couëspel, a widow who was used to travelling all over with her soldier husband and who Anne Josephine Carr, rgs 1

  2. became the confidant and the trouble shooter. She was banished from the Diocese of Angers by Mgr. Angebault because he felt she had been disrespectful to him. Mary Chantal Cesbron de la Roche, another widow with a very good social standing in Angers which allowed her to be the correspondant for the Generalate with Rome. Then there were Sr. Mary of St. Marine Verger, Sr. Mary of St. Peter de Coudenhove, the second and third Generals both of whom knew Mary Euphrasia well, particularly Mother Marine Verger. These women, each of them, had a relationship with Mary Euphrasia. Each of them learned to be leaders at her school, through her example. None of this would have been possible if Mary Euphrasia had not profoundly understood what it means to be Christian – a follower of Christ. We are told that the making of Final Vows brings us the fullness of the Christian vocation. Perfectae Caritatis of Vatican II tells us: “ The purpose of the religious life is to help the members follow Christ and be united to God through the profession of the evangelical counsels… This constitutes a special consecration, which is deeply rooted in that of baptism and expresses it more fully.” If you think back to your catechism and the question: What does Baptism do for us? The answer or part of it was/is Baptism makes us Christians, members of the Church and followers of Jesus Christ. Christianity is not an assent to a body of dogmas, or not primarily. Christianity is a relationship. Pope Francis writes in his Apostolic Exhortion Amoris Laetitia “Christ proposed as the distinctive sign of his disciples the law of love and the gift of self for others. Love bears fruit in mercy and forgiveness.” N°27 This actually just about sums up what we are about. A love for others and each other that bears fruit in mercy and forgiveness. You ask what life skills St. Mary Euphrasia used to bring about forgiveness and reconciliation. Beware of putting modern words and concepts into Mary Euphrasia’s mouth. She would not have been aware of using life skills as we use the phrase today. Psychology and Sociology were not sciences in her day and if we could ask her about how she practised Carl Rogers theory of UPR she would probably say: what are you talking about? If we explained that is was treating people with an unconditional positive regard she might say: But we do that as though it were the most obvious thing in the world to do. And for her, it was. It was what the Good Shepherd did/does. And you remember she said that we would not have the spirit of our vocation unless we had the thoughts, sentiments, attitudes of the Good Shepherd himself. Her concern was to form women who could live their consecration and work in the apostolates of the congregation. She would not have consciously thought about holistic formation, formation for leadership as we talk today although she knew that formation for the life and leadership required the whole person to be engaged. How did she do it? Well, of course there was her character – she was outgoing, kind, vigilant, but most of all she lived the life she was asking/expecting others to live. There were no privileges for this leader. It is said that the sisters despaired of getting her old worn clothes from her to replace them with something respectable. She would not accept the first serving of meat at meal times – this was usually reserved for the Superior. In Mary Euphrasia’s day this portion went to the front door for the f irst poor person who came to ask for food. Anne Josephine Carr, rgs 2

  3. Mother Marine Verger testified during the canonisation process: she was zealous for our perfection; after talking to her we felt more fervent than after prayer. You can’t learn this type of leadership. It has to come from within you. Are you leading the life you are teaching others to live? Can they look at you and see how a good religious should be? Do they see you at prayer? How do you talk to them? Do they feel respected, encouraged. Do they sense that you want the best for them? What is your relationship with your Province, your people in formation? Relationships are formed in community. Our Constitutions tell us in Articles 32.33.34 : Community life is the expression of the mutual love which unites us. Gathered in Christ's name we are a community established in faith, living in hope and striving for perfect charity. Our life together is challenged and directed by a sense of mission. 33. The Spirit of Jesus creates the union that exists among us. The gospel, then, is the guide in our relationships and the Eucharist is at the heart of our community life. As the sacrament of love, the Eucharist realizes and deepens our communion with Jesus and, through him, with others. 34. At the same time, we have need of one another to arrive at fulfilment in Christ. Because our gifts differ according to the grace given to us, our unity is expressed in diversity. Reverencing the individuality of every sister, we acknowledge with gratitude that each has been chosen by the Lord and she enriches the whole. We show our gratitude to our aging sisters, valuing the richness of their experience and their presence among us. We comfort our sick sisters in their suffering and give them particular care and attention.” The Constitution goes on to say: 35. Reflecting our personal experience of the merciful Shepherd we approach each other with humility and understanding. Our community should be a special place of reconciliation. When harmony is disturbed we should be ready to pardon and to ask pardon with a sincere heart. 36. We freely choose to live in community and to share responsibility for its development; the leader guides the common effort. In an atmosphere of freedom and joy, friendship and the best human qualities can develop. Our sense of oneness is deepened by community prayer, dialogue, sharing meals, activities and relaxation. 37. In the measure in which we are faithful to the demands of community living, we show forth what the Church is in the world and for the world: a people made one with the unity of the Father, the Son and the Holy Spirit. This life of union enables us to witness and share the joy of the gospel which fills our lives. What can we pick out for special consideration? Community life is: 1. An expression of the spirit of the mutual love which unites us… 2. Our life together is challenged and directed by a sense of miss ion… 3. The Gospel is the guide in our relationships… and the Gospel tells – Love one another. 4. The Eucharist is at the heart of our community life. Anne Josephine Carr, rgs 3

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