Second Key Document

Bearers of Hope

LM Doc 47; also OM 2 doc: 1-10 Mayet [Gabriel-Claude Mayet, SM] Memoirs 1, 190-94

[1] Ah! gentlemen, he said to us one day, please pray to God to send someone to spread the Third Order all over the world. I want this with all my heart; I ask God for this. I need someone with an apostolic enthusiasm, someone filled with the spirit of God, someone who can preach like an apostle.

[2] Oh, I laugh when I think about the good-hearted, simple way I acted. In my request for the approval of our Confraternity of the Third Order, I simply wrote that people would see at the end of time what they had seen at the beginning: One heart and one mind. That, thereby, all the faithful, all those who were to remain faithful to God, would be of one heart and one mind. Cardinal Castracane began to laugh and said to me: Well, the whole world would be Marist then? Yes, your Eminence, I said to him, the Pope, too; hes the one we want as head. Well, right away I obtained three documents with indulgences for the Third Order. Ah, gentlemen, lets come alive; our undertaking is a bold one; (laughing:) we want to invade everything. When will the time come?

[3] I bless God for having inspired someone else with a similar idea, that of the Archconfraternity of the Holy Heart of Mary, instituted in Paris, at Notre Dame des Victoires, for the conversion of sinners, and approved. It has already obtained a large number of conversions. From Paris they sent me the little rule book of this Archconfraternity and, since I have had it in my room, I am quite ashamed that I still have among my papers the approbation of our Third Order without having yet made use of it. Well, its not from having neglected to ask the permission of the Bishop of Belley; but he thought it was prudent not to allow it to develop: People will desert the cathedral, he said. What do you think? So, I did not dare insist on the point. Then the Bishop added: Patience, have patience; the time will come.

[4] Gentlemen, we will have to choose between the Archconfraternity of the Holy Heart of Mary and the Confraternity of our Third Order. As for me, I must say that I want only what is good and that, if I followed my inclinations, my immediate feelings, I would choose that of the Holy Heart of Mary, precisely because it is not ours. What does it matter to me, provided that good is accomplished?

[5] However, our Third Order has the advantage that it is not only for the conversion of sinners, but also for the perseverance of the faithful, and so, consequently, it includes all Christians. I have asked specifically that there be no exceptions other than heretics and schismatics. Moreover, I have asked that the simple inscription of ones name in the register of the confraternity would be enough in order to share in the prayers and good works of the members, because I foresaw that many sinners who might need such prayers and good works would be reluctant to have recourse to Mary.

Also, when a family has someone who needs conversion, his relatives could have him registered secretly. A sinner could be recommended to all associates; prayers could be requested and offered. A person would not have to do anything in order to have a share in the prayers.

[6] For those who would want to carry out the recommended practices, these will be very short and very simple. I would like us to hand over a medal of the Immaculate Conception when we receive them. At first, I had thought of asking that we have our own particular little scapular, but a medal is simpler; or else we could adopt the scapular of Our Lady of Mount Carmel. There will also be a small set of rules for those who would want to live a more retired life. And in the Third Order itself there will be several branches which will be more or less broad and more or less strict.

[7] Perhaps another reason for preferring our Third Order is that doing so will build up harmony between faithful Christians and the Society, and that Marist missionaries will have a greater enthusiasm for spreading and promoting an association which naturally concerns them.

[8] Someone said to him: Father Superior, since you cannot establish the Third Order in Belley, begin it in Lyon. He said: It is not simply a matter of establishing it in Belley or in Lyon, but in Belley, in Lyon, and everywhere.

[9] Oh! If we establish it in Lyon, when we do so, I want us to be very prudent. Lets not shock the pastors of parishes; lets do everything quietly. The pastors will be at the head of this affair; I would like for the membership register to remain in their hands in each parish. I admit, of course, that it seems it may be necessary to have only one register which would be kept by the Society, so that there may be one centre. Otherwise, the project might seem weak. Pastors have a lot of other things to take care of, and they cannot give the same interest and enthusiasm to one particular thing in the midst of so many others which necessarily keep them busy.

[10] Then he came back to the topic of the brief which he had: It has been in my briefcase for three years. God forbid that I should ever want to do anything before the bishops give us permission.

Context on the second key document

This Document in ten sections records Colins words during a table conversation about the Third Order at La Capucinire, Belley; Mayet includes it in his Memoirs. It can be dated from the beginning of summer, 1838, probably sometime before August, because the Archconfraternity of the Holy Heart of Mary [mentioned in Section 3] was begun in Paris, on 25 December 1836, by Father Dufriche-Desgenelles, pastor of Notre-Dame-des- Victoires, and approved and established as an Archconfraternity by Gregory XVIs Brief of 14 April 1838. The conversation might have taken place in June 1838, thus allowing time for the Brief to be sent, the news of it to spread abroad and Colin to receive the rule book from Paris. In Section 10 Colin speaks of the Brief (actually three Briefs) that he had received for the Confraternity at Belley from Gregory XVI, the first dated 12 August, and the other two, 14 August, 1834; he says he had kept them in his briefcase for three years. This places the conversation before August 1838, the fourth anniversary of the receipt of the Briefs. Mayet records Colins words, reproducing his conversational style, as he reminisces about the simple way 30 he acted on his first visit to Rome in 1833. The material is not presented in a logical ordered sequence of events, but is a series of facts loosely strung together. The content of the ten sections is as follows:

it includes all Christians, just and sinners, excluding only heretics and schismatics;
it can provide a means of including those alienated from God in the prayers and good works of the Confraternity through secret registrations made by relatives;
its recommended practices are to be short and simple; Colin speaks of a type of medal or scapular that could be given;
an allowance is made for those who wish to live a more retired life (deeper contemplative living);
it will comprise several branches distinguished by being more or less broad or strict.

(7) Colin gives two other reasons to prefer it: harmony between other faithful Christians and the Society and the fact that Marist missionaries would spread and promote it. (Is there a hint here of its disappearance into the Church and its spread throughout the world?)

(8) Colin is asked by someone: why not begin it in Lyon since it cannot be established in Belley? His reply is: not in Belley or Lyon, but everywhere. Again the universal global thrust is seen.

(9) Colin speaks of the necessity, if the Confraternity is established in Lyon, of using prudence, especially regarding the role of the parish priests in it, and the central register, which should be kept by the Society itself, to give unity and credibility.

(10) Finally, he speaks of the many tasks of the parish priests. Colin returns to the Briefs and the necessity of obtaining the Bishops permission before acting on anything.

Now to go back to Section (2). Mayet inserted something here from another conversation of Colins words that were not in any of the petitions presented in Rome on behalf of the Third Order, but found in Chapter 4 of the Summarium, relating to the Confraternity (see LM Doc 9:109): people would see at the end of time as at the beginning one heart and one mind . This indicates that Mayet, when handing over his notes in 1840 to Father Dupuy,1 was attempting to clarify them and make them more orderly.

The whole Document is handled quite casually, and we sense Colins goodhumoured, happy tone as he expresses his satisfaction at having succeeded as much as could be expected during his first visit to Rome. By now the Priests Branch of the Society of Mary has been approved (in 1836) and has taken on the missions of Western Oceania. However, there is a certain irony that, despite Castracanes opposition and fear of the political consequences of such a vast project under a single Superior General, the only immediate result of that 1833 visit was the receipt of three Briefs for the Third Order at Belley.

Notwithstanding Colins vagueness and the lack of order in this Document, he introduces to his audience of Marist aspirants (La Capucinire was a house of formation) quite a number of the key ideas and some details not found in the first Document, the Summarium. These will be expressed more clearly and fully in the Constitutions of the Confraternity of 1873 and will be faithfully stated in Cozons Postulatum to the 1880 General Chapter, the high point of which is the synthesis of Colins thought and vision for the Lay Branch, found in Doc 31, Number 20.

Commentary on the second key document

(1) The central idea of the document shows Colins deep desire that all of Gods people may come together at the end of time. Lay people who become members of the Third Order of Mary will help to put this into effect throughout the world. This is the new Church which Colin dreams of: the global, eschatological vision of a Marian Church has not been lost, although much has happened since his first visit to Rome in 1833.

The Priests branch of the Society, with Colin elected as first Superior General, has been approved by Rome (1836); there has been growth and new foundations in France, and missionaries have been sent to Western Oceania, with Vicars-Apostolic Pompallier and Bataillon.

The Brothers branch is growing, with the establishment of its formation centre, the Hermitage, south of Lyon and the opening of new communities and schools in France as Champagnat nears the end of his days (he died in 1840).

There is slower growth in the Sisters branch at Bon Repos, Belley, with other foundations at Meximieux and Lyon. Marie Jotillon, Jeanne-Marie Chavoins first companion, has died (29 February 1838).

As Coste says, Colin continues to keep in mind the continuity of his grand perspective 2 and now speaks of the lay branch. He knows that the time is not ripe to spread it, but asks for prayers to raise up the person who, filled with the Holy Spirit, has the apostolic dynamism and ability to do this work. It is interesting to note that Colin never saw himself as that person. He never worked with lay people, with the exception of early pious associations of both sexes 3 who came to the Cerdon presbytery to pray and be formed by the Colin brothers, when Jeanne Marie Chavoin was housekeeper there hardly the beginning of a lay branch! He also took an interest in the groups meeting at Belley prior to 1833.

We know that the first allusion to the plan of the Third Order is to be found in a letter to Bishop Devie of Belley from Marcellin Champagnat: Father Colins idea of the Third Order I find rather pleasing. I believe that as your Excellency envisages it, it will succeed. 4 Colins letter from Rome to Jeanne Marie Chavoin at Bon Repos, 14 December 1833, says:

Take care of the associates of the Third Order this confraternity is very well thought of here in Rome. Tell my brother (Pierre Colin) and Father Convers to try to increase their membership, to bring them together from time to time and to do everything to encourage them.5 Colin is overly optimistic here, as Cardinal Castracanes report of January 31st 1834 was most unfavourable, but Colin had not come into contact with him at the time of writing.6 The other area where groups were forming was around Lyons. Firstly, the Tertiary Brothers of Mary, a group of celibate laymen living in the world, had started in 1832 and became responsible for the boarding school at La Favorite in August, 1833. They were under the spiritual direction of Pompallier7 till he went to Oceania. Secondly, the Fraternity of the Christian Maidens of the Third Order of Mary began in late March or early April, 1836. Later evidence shows that by March 16th 1838, this group was meeting at the Marist Sisters recent foundation at Monte St Barthlemy near Fourvire, Lyon. 8

(2) The good-natured and simple tone of Colins voice comes alive for us as he relates the way he acted in Rome in 1833, when he began the initial approaches to get his project approved. Here we see what Mayet inserted when he refined his notes, assisted by Dupuy, in 1840. The words appeared in the Summarium of 1833, but not in any of the petitions presented to Gregory XVI. Again we note the broad scope, from the beginning to the end of time, when all faithful people would like the early Christian community, be one heart and one soul.

In our day, the last days, with ecumenism reaching out through Christianity to other world religions and to unbelievers, Colins words remind us of the great goal of unity that all may be one of Christs priestly prayer in Chapter 17 of St Johns Gospel. Castracanes reaction is laughter, and his words the whole world will be Marist9 are spoken half in jest, but perhaps also in awe at such a bold, impossible and outlandish idea. However,

Colins good-humoured reply, that his plan will take in even the Pope, who would be at the head, has a deep, underlying seriousness. In the next sentence, he glosses over the complex matter of how the issuing of the Briefs for the Third Order at Belley was not according to the procedure intended by the Roman Congregation of Bishops and Regulars. (OM 1. p. 723, note 5).

We know Castracane opposed Colins idea of the world confraternity.10 In his report on the Society of Mary project, he uses such words as outlandish and irregular for a worldwide confraternity under a single superior, stating that approval is given for specific confraternities or societies in specific places, formed with the approval and under the direction of diocesan bishops and priests, to revive faith and devotion in their members. He also mentions political reasons (suspicion and fear being aroused among rulers and governments because of the widespread power of such a body). Colin himself also admitted it was a monstrosity and said he would simplify the plan by giving up the idea of a Society of Brothers, Sisters and a Lay Confraternity and ask only for permission to establish the Priests Branch.

Castracane explained to him that approbation of a religious congregation takes time and advised him to rewrite a complete body of rules and present it to the Holy See for further consideration. The Cardinal also asked that only the priests branch should receive indulgences 11 but, by mistake, owing to the way the Marist dossier was transferred from the Sacred Congregation of Bishops and Regulars to that of Indulgences, Colin received the three Briefs in August 1834 for the Third Order in Belley. Of course, he saw this inexplicable turn of events as a real morale-booster and a psychological victory. 12 In his letter of 4 September 1834 to Champagnat, he says: the receipt of three

Briefs has filled us with joy and confidence in God.13

Still in laughing vein, Colin continues revealing how dynamic his apostolic outlook is. He fully realises the daring and risk of the enterprise. He uses the word invade, which has a fighting even military connotation but also a sense of inner penetration, a grasp of the inner and outer aspects of the project, a holistic approach. He longed for it to happen: When will the time come?

Colin is now in the second stage of his enterprise; the busy Superior General (1836-1854) is getting the project off the ground. He has never lost the vision of Marys work, his God-given mission. Now it has taken deeper root in his inner consciousness, but is being tempered and pruned by its practical applications in the everyday activity of dealing with people, with unforeseen events, with the joys, the sorrows, the advances and setbacks of any human endeavour. All through his life, Colin loved to recall this meeting and conversation with Castracane it is recorded no less than ten times in Girards Anthology.

(3) Here Colin speaks of the recently approved Archconfraternity of the Holy Heart of Mary at Notre-Dame-des-Victoires in Paris, which was founded for the conversion of sinners and was already very successful. He refers to its small rule book, which had been sent to him. In Mayets letter to Colin of May 6th 1874, regarding the mother ideas of the Lay Branch, he recalls that this Archconfraternity came closest to the idea of the Founder regarding the Marist Confraternity and that Colin had often taken it as a point of comparison.14 Later on, in the 1860s, the widow Marie-Elizabeth Blot, a Marist tertiary well known to Mayet and other Marist Fathers in Paris who were confessors at Notre-Dame-des-Victoires, often prayed in that church and was very devoted to the Archconfraternity. She was a kind of visionary prophet, who prayed and suffered much for the Society at the time when Colin was working on the Fathers Constitutions, and she also compared the Archconfraternity to the Marist one. I imagine the Society of Mary, she said, with its Third Order, as having something like an Archconfraternity extending very far into the distance. 15 Her words coincide with Colins broad vision, and it was she who used the bridge as a metaphor for the Lay Branch, a term Colin employed in his speech to the 1872 General Chapter about the Third Order: the Blessed Virgin has given it to you to be like a bridge, to go to souls, to sinners.16

This brings Colin to the point of the Briefs still in his briefcase after three years. He has shown them to Bishop Devie, who viewed them unfavourably, fearing that the spread of the Third Order in Belley would draw people away from the cathedral parish. However, the Bishops final words at their interview show he was not completely averse to the idea, but thought that patient waiting for a more opportune time was required. Here we see Colins humble fidelity to the Church and its representatives, but also his discerning wisdom and detachment from this part of his project, which was so obviously dear to his heart. He always has a Founders sense of Gods time: God will accomplish everything in time, when the hour has come.17 This detachment continues when Colin comments on choosing

(4) between the Archconfraternity and the Marist Third Order: he only wants to see good being accomplished and, in typical Colinian fashion, would choose the former. When he spoke of the Third Order at the time of his resignation (General Chapter, 7 May 1854), the same outlook is evident: He spoke at length of the modesty with which we should work for this Third Order, how we must always favour other Third Orders and, further, that when someone was wavering between ours and others, we should always urge that person to enter another Third Order. Marists were for promoting the interests of all the Orders.18

And Colin said this after Eymard, as director of the existing Third Order in Lyons, had obtained a canonical institution from the apostolic administrator of Lyon, Archbishop de Bonald, acting with powers delegated by Rome!

(5) Then, despite his comments on preferring the Paris Archconfraternity, Colin begins to speak of the advantages and differences of the Marist Third Order. It is not only for the conversion of sinners, but also for the perseverance of the just. So this brings all Christians into it, repeating the scope of the 1833 Summarium. Only those who freely put themselves outside the Church those condemned for holding and teaching doctrine contrary to the Church (heretics) and those who create a breach in the Churchs unity and break away from it (schismatics) were to be excluded.

In Colins day, a good example of a great schism was found in the Eastern Orthodox Churches. Today we remember that at the end of the Second Vatican Council, Pope Paul VI, joining with the Patriarch of Constantinople, made a solemn Declaration that removed from memory and from the midst of the Church the excommunications of the past. 19 The continuing dialogue and communion with other Eastern Orthodox Patriarchies and the leaders of the Western Churches cut off at the Reformation have broken down many barriers, as the different Churches strive to move slowly towards that full communion that is the goal of the whole Ecumenical Movement.

Next, Colin deals with a simple but quite ingenious way of including all alienated people sinners who may not be able to pray and intercede through Mary. He does not want them to be cut off from the prayers and works of charity of the Confraternity. Their names can be inserted in its register, and this can be done discreetly and secretly by their relatives and friends. They can be recommended to the prayers of all, and so they will not have to do anything themselves to be included. In his Constitutions of the Confraternity, Colin designates these people as participants: any sinner, even the most incorrigible as well as children who have not yet reached the age of reason, and even those still in their mothers womb For someone to be accepted among the Participants, it is enough that the name be inscribed in some special register.20 It is interesting that Colin puts these alienated ones alongside the most innocent young children and babies in the womb!

6) For those who wish to be members of the Confraternity, the practices note that they are recommended, not obligatory are to be very short and very simple. Colin respects the freedom of people; he does not want to bind them with onerous prescriptions, rules and regulations. Again we see his openness, his flexibility, his understanding of the lifestyle of lay people, the many affairs they have to deal with in the world. Then he speaks simply of giving them a medal of Our Lady when they are received as members, not their own scapular, as he had thought, or even to adopt the scapular of Our Lady of Mount Carmel! Next he speaks of rules for those who want to live in a more retired way, in a more deeply contemplative spirituality. Finally, he talks about the various branches as being more or less broad or more or less strict. At this stage, in his desire that the branch of secular Marists should be all-inclusive, Colin is saying that both those who follow a stricter rule of life and more active people who follow a simpler rule could belong to it. Heis here presenting his ideas about the lay branch to an audience being formed in the Marist way; some are young, others older, and some are ordained diocesan priests striving to understand the Marist project and its spirit.

When we look carefully at the Constitutions of the Confraternity, we see that his mature thought fulfils all these very general comments. Let us look at Article II, On the different kinds of people who may be admitted to the Confraternity:

All who have the use of reason may enter this Association, whatever their condition, whether they be men or women, whether they be among the faithful or among sinners, so long as they shall not have given grave scandal, or, if they have done so, have wholly made reparation for it, and so long as they hold to and profess the faith and teaching of the Roman Church, whole and complete.21 In 11 of the same, he gives a broad division of three types of members:

those of mature age;
adolescents who have received Holy Communion (which reflects the later age for Holy Communion in the French Church of the time);
children with parental consent who have not yet received Holy Communion.

In number 12, he deals with those who desire a more perfect life, closer to the religious life of the Society. In number 13, as is mentioned above, he deals with participants.

(7) Colin moves again into an even wider vision, which would characterise the Confraternity: it could create greater harmony between faithful Christians and the Society. Here he implies the inclusion of those who might not be actual members, but would be united to and in sympathy with the spirit and ideals of the Society in some way. Then he expands this to include Marist missionaries; it is the global vision again, a way to spread Marys spirit. This is so general that I dont feel it refers only to the Fathers; it includes the whole Marist family, lay and religious, and even anyone linked somehow with Marys unifying spirit. At this time, Marist Priests and Brothers were already in Western Oceania, pioneering a very difficult mission, and the Marist Sisters were only waiting for the day when they could join them and bring Christ to the women. However, it was Francoise Perroton, a matureaged laywoman of Lyons, a lay Marist along with the Pioneers, the other Marist laywomen who followed her who eventually began the mission for the women of the Western Pacific. In 1931, these women became a religious congregation of pontifical right under the name of Missionary Sisters of the Society of Mary (SMSM). When someone asks Colin about establishing the Third Order in Lyon

(8) rather than in Belley, where the opportune time has not yet come, he again broadens the vision: everywhere. There is an underlying sense that he is aware his ideas are not being carried out by the burgeoning groups of Tertiary Brothers of Mary and Christian Maidens, already meeting in Lyon. The actual Briefs of 1834 only authorise the Confraternity in Belley and do not extend to Lyon. Colins reply is prudent, considering the direction the groups are taking at this time.

9) This part introduces a very important element in Colins thinking: how not to alienate the parish priests and their role in the Confraternity. Already we have seen in Section 3 the objections of Devie to its spread in Belley, so if it is to be set up in Lyon, Colin does not want to draw people away from parishes. He says the parish priests should direct it in their parishes and keep the membership registers. He also sees the need for a central register kept by the Society of Mary in order to give unity, stability and credibility, as I said in the Context; Colin does not want it to be seen in any way as a weak body. Next, in a very general sentence, he speaks of the many affairs pastors have to deal with which prevent them from giving too much importance and care to any one project. He comes back to this idea in 1872 in the brief overview22 addressed to the General Chapter. In these documents, we see him giving much more precise and clear comment on the role of parish priests. He says strongly:

We must be modest; we will do good if we remain hidden, effaced. Let us act in such a way that the secular clergy will take an interest in the Third Order, protect it and spread it. The Third Order will not succeed if the parish priests do not count for something in itBut this does not take away your freedom to have meetings in your houses; only you should never do so for self-serving reasons. When I have the goodwill of the Bishops, I can go everywhere.23 Such statements from Colin at the final and mature stage of his life the period of completing the Constitutions for the Fathers, the Sisters and the Confraternity only make clearer the fact that in 1838, when this conversation took place, he knew he was only beginning the implementation of his early far-reaching vision. He saw the need for caution, for small steps, for giving the ideas time to be tested, for being, as he says, modest, self-effacing in the prevailing climate of the Church in nineteenth century France.

(10) Finally, Colin comes back to the unpromulgated three Briefs hidden and unknown except to himself and Bishop Devie, kept in his briefcase for three years. His final words are understandable, knowing Devies reactions, and they reiterate his obedience and fidelity to legitimate authority in the Church. Indeed, this was one of the main aims of the Society in the 1872 Constitutions and a strong element in the Marist charism, characteristic of the whole Marist family to this very day.

To sum up, in this Document, Colin shows the wisdom and qualities of a true Founder, who knows it is too soon to start setting up definite structures and rules. He understands that generally the Holy Spirit only gradually reveals ways to implement an initial vision. Time must elapse before one writes a definitive rule; everything has to be tested first by the train of events, the practicalities of everyday living, the changes of circumstances, the needs of people. He knows that moving too quickly can alienate people and their settled structures, can freeze the creative impulse and stifle it, destroying its dynamism and force. Colin senses that at this stage, when so much is happening in the Society, that he has to have room to manoeuvre, to see what will happen, to allow the Holy Spirit to act. So his rather general statements at this time are perfectly understandable and prudent.

When he eventually placed Eymard in charge of the Lyon groups in the mid- 1840s and saw the shaping of the Lay Branch moving very quickly, gaining approbation from the Holy See in 1850 without his prior knowledge,24 and being known as The Third Order of the Interior Life, he viewed these movements with dismay and distrust. No doubt, Eymard was forming excellent groups of the just, persevering in prayer and praying for sinners, but it was with a certain inward elitism that failed to recognise the all-embracing, merciful outreach to all Gods people that was Colins vision.

By the time Colin wrote the 1872 Constitutions for the Lay Branch, Eymard had left the Society to found the Blessed Sacrament Congregation, but his model lived on. Well-meaning Marists retained the status quo despite efforts, chiefly by Cozon, to keep alive the real ideas of the Lay Branch as embodied in Colins Constitutions.

1 LM doc. 94. Philippe Dupuy, supposedly the first member of the Third Order of Mary for priests of the Lyons Diocese (Mayet Memoirs 7:703), was a fellow student of Mayet at St Irne seminary and later his spiritual director; he put some order into Mayets notes and recopied them in 1840.

2 J. Coste, A Marian Vision of Church, Appendix C, Valpr lectures, The Whole World Marist, p.320.

3 LM, doc. 460,1.

4 LM, doc. 6.

5 LM, doc. 10.

6 OM, 1, p.657, n.3. 46

7 LM, doc. 26.

8 LM, doc. 34.

9 LM, doc. 44.

10 LM, doc. 16,9.

11 LM, doc.17,3.

12 LM, doc. 47, note 2, a translation of OM 2, p. 141. n.2. (The note in LM simply reproduces in the English translation the note in OM.)

13 LM, doc. 22, 4.

14 LM, doc. 376, 5.

15 LM, doc. 376, 10 (at end).

16 LM, doc. 334, 36.

17 LM, doc. 248, 12.

18 LM, doc. 249, 2 (also in Founder Speaks, doc. 189).

19 Ut Unum Sint, no. 17 (encyclical on ecumenism by John Paul II).

20 LM, doc.395, 13 for description of participants.

21 LM, doc. 395, 10,11,12,13.

22 LM, doc. 332, 11,12,13,14.

23 LM, doc. 334, 38.

24 See LM, section 3, Canonical Confirmation, Introductory Comments, for background to the approbation (canonical confirmation) of December, 1850, and also LM, docs. 159, 164 and 170, for a clearer understanding of Colins reactions to this approbation instigated by Eymard without Colins knowledge or approval.