APAC04 - Revision history

Jan: /* Bypassing Colin */

2009-07-30T19:43:59Z

Bypassing Colin

← Older revision		Revision as of 07:43, 31 July 2009
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	:When Pompallier joined the Marists after his ordination in 1829, all of them, including Colin, would have welcomed him as a great asset to their Society. He took part in preaching parish missions and was sincerely committed to the Marist project. However, it did not take long before he did things that irritated Jean-Claude Colin. Although the junior priest in the Hermitage community, he took it upon himself to write detailed rules and regulations.<ref> OM I, doc. 209 [1]. OM II, doc. 625 [23].</ref> When Pompallier and the other priests, against the wishes of Marcellin Champagnat, decided to leave the community of the Brothers and form a community of their own in Valbenoîte, Colin agreed,<ref> OM I, docs 242 [2] & 255 [1].</ref> but, again, Pompallier took it upon himself to write a rule.<ref> OM I, doc. 224 (cf. introductory note); also, OM II, doc. 625 [25].</ref> Colin was not happy. He felt they should live Marist religious life before codifying it, ‘running faster than Providence’ he called it.<ref> OM I, doc. 227 [2]. OM II, doc. 625 [25].</ref> Also, composing a rule should not be done by one man, but by the whole group.<ref> OM I, docs 222 [4] & 225 [1]. </ref> Consulted about the choice of a superior, his confreres in Valbenoîte preferred Étienne Séon to Pompallier,<ref> OM I, doc. 255 [1]. OM II, doc. 625 [24 - 27].</ref> after which it did not take him long before he accepted, be it with Colin’s agreement, an appointment to chaplain of the ''Tertiary Brothers of Mary'' and of the school that some of them had founded in ''La Favorite''. The position was offered him by the Brothers themselves, on suggestion of Cholleton.<ref> ''Les Perret'', anonymous biography of family Perret, p. 6. APM 1485/21152.</ref> He went to live in the so-called ''Tour'', near Fourvière, not far from the archdiocesan offices<ref> OM I, doc. 857 [8].</ref> and immediately started writing rules for ''The Tertiary Brothers of Mary''.<ref> OM I, docs. 392 & 393. OM II, doc. 625 [27]. OM III, doc. 878 [20]. cf. LM, docs. 14 & 15. It is worth noting that especially the texts submitted by Pompallier in Rome show a remarkable affinity to early Colinian spiritual themes; e.g., in doc. 392: ''siècle present'' [1], ''la Très-Sainte Vierge et St. Joseph, qui ont été si religieux, au milieu du monde, sans paroître ce qu’ils étoient'' [17]. </ref> Not long afterwards he got into conflict with one of the founders, who was also the director of the school, Jean-Claude-Xavier Colard, who was forced to hand over the institution, leaving Pompallier in charge.<ref> Although written in the heat of later controversy: OM IV, doc. 909 [4].</ref> No wonder Colin had his doubts about Pompallier’s abilities as a leader of men,<ref> Wiltgen, op. cit., p. 122 is of the opinion that ‘Colin was in favour of Pompallier, having encouraged him as early as 3 August 1835 to accept responsibility for heading the mission, because “at the present moment I can think of no one else but you who can fill the position that is offered to you”’. A rather glum recommendation that, in my opinion, taken in the total context, rather betrays Colin’s unease. Given that the prestigious position was already offered, what else could Colin do or say? </ref> and about his endurance in the face of adversities, as surely would come his way in Oceania.		:When Pompallier joined the Marists after his ordination in 1829, all of them, including Colin, would have welcomed him as a great asset to their Society. He took part in preaching parish missions and was sincerely committed to the Marist project. However, it did not take long before he did things that irritated Jean-Claude Colin. Although the junior priest in the Hermitage community, he took it upon himself to write detailed rules and regulations.<ref> OM I, doc. 209 [1]. OM II, doc. 625 [23].</ref> When Pompallier and the other priests, against the wishes of Marcellin Champagnat, decided to leave the community of the Brothers and form a community of their own in Valbenoîte, Colin agreed,<ref> OM I, docs 242 [2] & 255 [1].</ref> but, again, Pompallier took it upon himself to write a rule.<ref> OM I, doc. 224 (cf. introductory note); also, OM II, doc. 625 [25].</ref> Colin was not happy. He felt they should live Marist religious life before codifying it, ‘running faster than Providence’ he called it.<ref> OM I, doc. 227 [2]. OM II, doc. 625 [25].</ref> Also, composing a rule should not be done by one man, but by the whole group.<ref> OM I, docs 222 [4] & 225 [1]. </ref> Consulted about the choice of a superior, his confreres in Valbenoîte preferred Étienne Séon to Pompallier,<ref> OM I, doc. 255 [1]. OM II, doc. 625 [24 - 27].</ref> after which it did not take him long before he accepted, be it with Colin’s agreement, an appointment to chaplain of the ''Tertiary Brothers of Mary'' and of the school that some of them had founded in ''La Favorite''. The position was offered him by the Brothers themselves, on suggestion of Cholleton.<ref> ''Les Perret'', anonymous biography of family Perret, p. 6. APM 1485/21152.</ref> He went to live in the so-called ''Tour'', near Fourvière, not far from the archdiocesan offices<ref> OM I, doc. 857 [8].</ref> and immediately started writing rules for ''The Tertiary Brothers of Mary''.<ref> OM I, docs. 392 & 393. OM II, doc. 625 [27]. OM III, doc. 878 [20]. cf. LM, docs. 14 & 15. It is worth noting that especially the texts submitted by Pompallier in Rome show a remarkable affinity to early Colinian spiritual themes; e.g., in doc. 392: ''siècle present'' [1], ''la Très-Sainte Vierge et St. Joseph, qui ont été si religieux, au milieu du monde, sans paroître ce qu’ils étoient'' [17]. </ref> Not long afterwards he got into conflict with one of the founders, who was also the director of the school, Jean-Claude-Xavier Colard, who was forced to hand over the institution, leaving Pompallier in charge.<ref> Although written in the heat of later controversy: OM IV, doc. 909 [4].</ref> Everything taken together, no wonder Colin had his doubts about Pompallier’s abilities as a leader of men,<ref> Wiltgen, op. cit., p. 122 is of the opinion that ‘Colin was in favour of Pompallier, having encouraged him as early as 3 August 1835 to accept responsibility for heading the mission, because “at the present moment I can think of no one else but you who can fill the position that is offered to you”’. A rather glum recommendation that, in my opinion, taken in the total context, rather betrays Colin’s unease. Given that the prestigious position was already offered, what else could Colin do or say? </ref> and about his endurance in the face of adversities, as surely would come his way in Oceania.

Jan: /* Bypassing Colin */

2009-07-30T19:41:08Z

Bypassing Colin

← Older revision		Revision as of 07:41, 31 July 2009
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	:When Pompallier joined the Marists after his ordination in 1829, all of them, including Colin, would have welcomed him as a great asset to their Society. He took part in preaching parish missions and was sincerely committed to the Marist project. However, it did not take long before he did things that irritated Jean-Claude Colin. Although the junior priest in the Hermitage community, he took it upon himself to write detailed rules and regulations.<ref> OM I, doc. 209 [1]. OM II, doc. 625 [23].</ref> When Pompallier and the other priests, against the wishes of Marcellin Champagnat, decided to leave the community of the Brothers and form a community of their own in Valbenoîte, Colin agreed,<ref> OM I, docs 242 [2] & 255 [1].</ref> but, again, Pompallier took it upon himself to write a rule.<ref> OM I, doc. 224 (cf. introductory note); also, OM II, doc. 625 [25].</ref> Colin was not happy. He felt they should live Marist religious life before codifying it, ‘running faster than Providence’ he called it.<ref> OM I, doc. 227 [2]. OM II, doc. 625 [25].</ref> Also, composing a rule should not be done by one man, but by the whole group.<ref> OM I, docs 222 [4] & 225 [1]. </ref> Consulted about the choice of a superior, his confreres in Valbenoîte preferred Étienne Séon to Pompallier,<ref> OM I, doc. 255 [1]. OM II, doc. 625 [24 - 27].</ref> after which it did not take him long before he accepted, be it with Colin’s agreement, an appointment to chaplain of the ''Tertiary Brothers of Mary'' and of the school that some of them had founded in ''La Favorite''. He went to live in the so-called ''Tour'', near Fourvière, not far from the archdiocesan offices<ref> OM I, doc. 857 [8].</ref> and immediately started writing rules for ''The Tertiary Brothers of Mary''.<ref> OM I, docs. 392 & 393. OM II, doc. 625 [27]. OM III, doc. 878 [20]. cf. LM, docs. 14 & 15. It is worth noting that especially the texts submitted by Pompallier in Rome show a remarkable affinity to early Colinian spiritual themes; e.g., in doc. 392: ''siècle present'' [1], ''la Très-Sainte Vierge et St. Joseph, qui ont été si religieux, au milieu du monde, sans paroître ce qu’ils étoient'' [17]. </ref> Not long afterwards he got into conflict with one of the founders, who was also the director of the school, Jean-Claude-Xavier Colard, who was forced to hand over the institution, leaving Pompallier in charge.<ref> Although written in the heat of later controversy: OM IV, doc. 909 [4].</ref> No wonder Colin had his doubts about Pompallier’s abilities as a leader of men,<ref> Wiltgen, op. cit., p. 122 is of the opinion that ‘Colin was in favour of Pompallier, having encouraged him as early as 3 August 1835 to accept responsibility for heading the mission, because “at the present moment I can think of no one else but you who can fill the position that is offered to you”’. A rather glum recommendation that, in my opinion, taken in the total context, rather betrays Colin’s unease. Given that the prestigious position was already offered, what else could Colin do or say? </ref> and about his endurance in the face of adversities, as surely would come his way in Oceania.		:When Pompallier joined the Marists after his ordination in 1829, all of them, including Colin, would have welcomed him as a great asset to their Society. He took part in preaching parish missions and was sincerely committed to the Marist project. However, it did not take long before he did things that irritated Jean-Claude Colin. Although the junior priest in the Hermitage community, he took it upon himself to write detailed rules and regulations.<ref> OM I, doc. 209 [1]. OM II, doc. 625 [23].</ref> When Pompallier and the other priests, against the wishes of Marcellin Champagnat, decided to leave the community of the Brothers and form a community of their own in Valbenoîte, Colin agreed,<ref> OM I, docs 242 [2] & 255 [1].</ref> but, again, Pompallier took it upon himself to write a rule.<ref> OM I, doc. 224 (cf. introductory note); also, OM II, doc. 625 [25].</ref> Colin was not happy. He felt they should live Marist religious life before codifying it, ‘running faster than Providence’ he called it.<ref> OM I, doc. 227 [2]. OM II, doc. 625 [25].</ref> Also, composing a rule should not be done by one man, but by the whole group.<ref> OM I, docs 222 [4] & 225 [1]. </ref> Consulted about the choice of a superior, his confreres in Valbenoîte preferred Étienne Séon to Pompallier,<ref> OM I, doc. 255 [1]. OM II, doc. 625 [24 - 27].</ref> after which it did not take him long before he accepted, be it with Colin’s agreement, an appointment to chaplain of the ''Tertiary Brothers of Mary'' and of the school that some of them had founded in ''La Favorite''. The position was offered him by the Brothers themselves, on suggestion of Cholleton.<ref> ''Les Perret'', anonymous biography of family Perret, p. 6. APM 1485/21152.</ref> He went to live in the so-called ''Tour'', near Fourvière, not far from the archdiocesan offices<ref> OM I, doc. 857 [8].</ref> and immediately started writing rules for ''The Tertiary Brothers of Mary''.<ref> OM I, docs. 392 & 393. OM II, doc. 625 [27]. OM III, doc. 878 [20]. cf. LM, docs. 14 & 15. It is worth noting that especially the texts submitted by Pompallier in Rome show a remarkable affinity to early Colinian spiritual themes; e.g., in doc. 392: ''siècle present'' [1], ''la Très-Sainte Vierge et St. Joseph, qui ont été si religieux, au milieu du monde, sans paroître ce qu’ils étoient'' [17]. </ref> Not long afterwards he got into conflict with one of the founders, who was also the director of the school, Jean-Claude-Xavier Colard, who was forced to hand over the institution, leaving Pompallier in charge.<ref> Although written in the heat of later controversy: OM IV, doc. 909 [4].</ref> No wonder Colin had his doubts about Pompallier’s abilities as a leader of men,<ref> Wiltgen, op. cit., p. 122 is of the opinion that ‘Colin was in favour of Pompallier, having encouraged him as early as 3 August 1835 to accept responsibility for heading the mission, because “at the present moment I can think of no one else but you who can fill the position that is offered to you”’. A rather glum recommendation that, in my opinion, taken in the total context, rather betrays Colin’s unease. Given that the prestigious position was already offered, what else could Colin do or say? </ref> and about his endurance in the face of adversities, as surely would come his way in Oceania.

Merv at 05:32, 21 June 2009

2009-06-21T05:32:02Z

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	\|[[APAC:Epilogue\|'''epilogue''']]		\|[[APAC:Epilogue\|'''epilogue''']]

Merv at 07:30, 15 December 2008

2008-12-15T07:30:40Z

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Jan: /* Bypassing Colin */

2008-11-23T18:44:44Z

Bypassing Colin

← Older revision		Revision as of 06:44, 24 November 2008
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	:Eleven years later, when problems with Pompallier were mounting, Jean-Claude Colin, then superior general of the Society of Mary, in the confidentiality of his council, snapped that it was the administration of Lyon that had proposed Pompallier to become vicar apostolic. He, Colin, had had nothing to do with it, ''‘je n’y suis pour rien!’. ''<ref> OM II, doc. 641.</ref>		:Eleven years later, when problems with Pompallier were mounting, Jean-Claude Colin, then superior general of the Society of Mary, in the confidentiality of his council, snapped that it was the administration of Lyon that had proposed Pompallier to become vicar apostolic. He, Colin, had had nothing to do with it, ''‘je n’y suis pour rien!’. ''<ref> OM II, doc. 641. Around 1840 - when the first indications of problems with Pompallier reached France - Colin confided to Mayet: ‘I am happy that he was sent to Polynesia; he would have become an embarassment in Europe. MM, 1S, p. 23.</ref>

Merv at 03:49, 20 September 2008

2008-09-20T03:49:41Z

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Jan: /* Bypassing Colin */

2008-07-21T19:32:39Z

Bypassing Colin

← Older revision		Revision as of 07:32, 22 July 2008
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	:When Pompallier joined the Marists after his ordination in 1829, all of them, including Colin, would have welcomed him as a great asset to their Society. He took part in preaching parish missions and was sincerely committed to the Marist project. However, it did not take long before he did things that irritated Jean-Claude Colin. Although the junior priest in the Hermitage community, he took it upon himself to write detailed rules and regulations.<ref> OM I, doc. 209 [1]. OM II, doc. 625 [23].</ref> When Pompallier and the other priests, against the wishes of Marcellin Champagnat, decided to leave the community of the Brothers and form a community of their own in Valbenoîte~~, near St. Étienne~~, Colin agreed,<ref> OM I, docs 242 [2] & 255 [1].</ref> but, again, Pompallier took it upon himself to write a rule.<ref> OM I, doc. 224 (cf. introductory note); also, OM II, doc. 625 [25].</ref> Colin was not happy. He felt they should live Marist religious life before codifying it, ‘running faster than Providence’ he called it.<ref> OM I, doc. 227 [2]. OM II, doc. 625 [25].</ref> Also, composing a rule should not be done by one man, but by the whole group.<ref> OM I, docs 222 [4] & 225 [1]. </ref> Consulted about the choice of a superior, his confreres in Valbenoîte preferred Étienne Séon to Pompallier,<ref> OM I, doc. 255 [1]. OM II, doc. 625 [24 - 27].</ref> after which it did not take him long before he accepted, be it with Colin’s agreement, an appointment to chaplain of the ''Tertiary Brothers of Mary'' and of the school that some of them had founded in ''La Favorite''. He went to live in the so-called ''Tour'', near Fourvière, not far from the archdiocesan offices<ref> OM I, doc. 857 [8].</ref> and immediately started writing rules for ''The Tertiary Brothers of Mary''.<ref> OM I, docs. 392 & 393. OM II, doc. 625 [27]. OM III, doc. 878 [20]. cf. LM, docs. 14 & 15. It is worth noting that especially the texts submitted by Pompallier in Rome show a remarkable affinity to early Colinian spiritual themes; e.g., in doc. 392: ''siècle present'' [1], ''la Très-Sainte Vierge et St. Joseph, qui ont été si religieux, au milieu du monde, sans paroître ce qu’ils étoient'' [17]. </ref> Not long afterwards he got into conflict with one of the founders, who was also the director of the school, Jean-Claude-Xavier Colard, who was forced to hand over the institution, leaving Pompallier in charge.<ref> Although written in the heat of later controversy: OM IV, doc. 909 [4].</ref> No wonder Colin had his doubts about Pompallier’s abilities as a leader of men,<ref> Wiltgen, op. cit., p. 122 is of the opinion that ‘Colin was in favour of Pompallier, having encouraged him as early as 3 August 1835 to accept responsibility for heading the mission, because “at the present moment I can think of no one else but you who can fill the position that is offered to you”’. A rather glum recommendation that, in my opinion, taken in the total context, rather betrays Colin’s unease. Given that the prestigious position was already offered, what else could Colin do or say? </ref> and about his endurance in the face of adversities, as surely would come his way in Oceania.		:When Pompallier joined the Marists after his ordination in 1829, all of them, including Colin, would have welcomed him as a great asset to their Society. He took part in preaching parish missions and was sincerely committed to the Marist project. However, it did not take long before he did things that irritated Jean-Claude Colin. Although the junior priest in the Hermitage community, he took it upon himself to write detailed rules and regulations.<ref> OM I, doc. 209 [1]. OM II, doc. 625 [23].</ref> When Pompallier and the other priests, against the wishes of Marcellin Champagnat, decided to leave the community of the Brothers and form a community of their own in Valbenoîte, Colin agreed,<ref> OM I, docs 242 [2] & 255 [1].</ref> but, again, Pompallier took it upon himself to write a rule.<ref> OM I, doc. 224 (cf. introductory note); also, OM II, doc. 625 [25].</ref> Colin was not happy. He felt they should live Marist religious life before codifying it, ‘running faster than Providence’ he called it.<ref> OM I, doc. 227 [2]. OM II, doc. 625 [25].</ref> Also, composing a rule should not be done by one man, but by the whole group.<ref> OM I, docs 222 [4] & 225 [1]. </ref> Consulted about the choice of a superior, his confreres in Valbenoîte preferred Étienne Séon to Pompallier,<ref> OM I, doc. 255 [1]. OM II, doc. 625 [24 - 27].</ref> after which it did not take him long before he accepted, be it with Colin’s agreement, an appointment to chaplain of the ''Tertiary Brothers of Mary'' and of the school that some of them had founded in ''La Favorite''. He went to live in the so-called ''Tour'', near Fourvière, not far from the archdiocesan offices<ref> OM I, doc. 857 [8].</ref> and immediately started writing rules for ''The Tertiary Brothers of Mary''.<ref> OM I, docs. 392 & 393. OM II, doc. 625 [27]. OM III, doc. 878 [20]. cf. LM, docs. 14 & 15. It is worth noting that especially the texts submitted by Pompallier in Rome show a remarkable affinity to early Colinian spiritual themes; e.g., in doc. 392: ''siècle present'' [1], ''la Très-Sainte Vierge et St. Joseph, qui ont été si religieux, au milieu du monde, sans paroître ce qu’ils étoient'' [17]. </ref> Not long afterwards he got into conflict with one of the founders, who was also the director of the school, Jean-Claude-Xavier Colard, who was forced to hand over the institution, leaving Pompallier in charge.<ref> Although written in the heat of later controversy: OM IV, doc. 909 [4].</ref> No wonder Colin had his doubts about Pompallier’s abilities as a leader of men,<ref> Wiltgen, op. cit., p. 122 is of the opinion that ‘Colin was in favour of Pompallier, having encouraged him as early as 3 August 1835 to accept responsibility for heading the mission, because “at the present moment I can think of no one else but you who can fill the position that is offered to you”’. A rather glum recommendation that, in my opinion, taken in the total context, rather betrays Colin’s unease. Given that the prestigious position was already offered, what else could Colin do or say? </ref> and about his endurance in the face of adversities, as surely would come his way in Oceania.


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	:Immediately after the interview with Pastre, Pompallier, also bypassing Colin, rushed to consult his fellow Marists.<ref> This is exactly how Pompallier himself, many years later, described the proceedings: ‘I approached my confreres of the Society of Mary’, ''mes confrères de la Société de Marie'' cf. Pompallier, p. 6f. </ref> He went to Valbenoîte, where he could meet with Pierre Colin, Claude Bret, Jean Forest and Claude-Marie Chavas. It is not excluded that he also went to Saint Chamond where his friend Terraillon was the parish priest and to the nearby Hermitage, where he could meet with Marcellin Champagnat and Catherin Servant. He received an enthousiastic response, but somebody must have reminded him that they also had a superior. In any case, he rushed back to Lyon to keep Pastre a bit longer from writing to Fransoni, and addressed a letter to Jean-Claude Colin. The fact that, at this crucial point, instead of going to Belley personally, he wrote an awkward letter, confirms that relations between the two were not easy.		:Immediately after the interview with Pastre, Pompallier, also bypassing Colin, rushed to consult his fellow Marists.<ref> This is exactly how Pompallier himself, many years later, described the proceedings: ‘I approached my confreres of the Society of Mary’, ''mes confrères de la Société de Marie'' cf. Pompallier, p. 6f. </ref> He went to Valbenoîte, where he could meet with Pierre Colin, Claude Bret, Jean Forest and Claude-Marie Chavas. It is not excluded that he also went to Saint Chamond, just twenty km. further, where his friend Terraillon was the parish priest and to the nearby Hermitage, where he could meet with Marcellin Champagnat and Catherin Servant. He received an enthousiastic response, but somebody must have reminded him that they also had a superior. In any case, he rushed back to Lyon to keep Pastre a bit longer from writing to Fransoni, and addressed a letter to Jean-Claude Colin. The fact that, at this crucial point, instead of going to Belley personally, he wrote an awkward letter, confirms that relations between the two were not easy.

	=== Notes ===		=== Notes ===

Merv: /* Notes */

2008-04-13T09:19:47Z

Notes

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			\|[[APAC101\|'''chapter six]]
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			\|[[APAC116\|'''excursus C''']]
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	\|[[APAC:Epilogue\|'''epilogue''']]		\|[[APAC:Epilogue\|'''epilogue''']]

Merv at 07:34, 12 February 2008

2008-02-12T07:34:00Z

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Merv: Protected "APAC04": Protecting author's original text [edit=sysop:move=sysop] [cascading]

2008-01-16T04:43:46Z

Protected "APAC04": Protecting author's original text [edit=sysop:move=sysop] [cascading]

← Older revision	Revision as of 16:43, 16 January 2008
(No difference)