By Fr. Egidio Driedonkx SCJ

INTRODUCTION

Fr. Leo Dehon (1843-1925), founder of the Congregation of the Priests of the Sacred Heart, was a great apostle for the Sacred Heart of Jesus and reparation. He lived the first years of his priesthood in the densely populated city of San Quentin, France. He gave birth to numerous social initiatives that promoted human development, as well as, Christian values for the youth and the workers.

He truly thirsted for a spiritual life that was nourished by his strong attraction to the Heart of Jesus and for reparation.

After receiving permission from the bishop, Fr. Dehon’s ideals became a reality. He founded, in 1878, the Congregation of the Priests of the Sacred Heart. He actually wanted to call them "OBLATES", or rather, those who consecrated and offered themselves to the love of God in Christ and to the reparation for the sins of the world, which are offenses against the love of God. But at the same time, it was an offense to the rights and dignity of human beings.

The ideal of love and reparation could not be reserved solely for the Priests of the Sacred Heart and the members of the Institute. This is why he also founded in the same year of 1878 the Reparatory Association of the Sacred Heart of Jesus to also share the charism with diocesan clergy, consecrated people and the laity.

Naturally, the development of this association was slow but progressive, so much so, that February 8, 1889, the group was officially approved his bishop, Monsignor Thibaudier.

The Formal Decree, with the bishop’s signature, is found today in the archives of the Congregation.

The present work traces in the following lines the historic evolution of the association since the founding year of 1878 until the death of Fr. Dehon in 1925.

1.1-FOUNDATION AND FIRST STEPS

When Fr. Dehon founded his Congregation in 1878, he did this to guide the clergy and the laity to the Heart of Jesus, offering him a daily tribute of adoration, love, and reparation. Since the beginning, there was a motive to instill participation from the laity in the spirituality and purpose of his Institute. So, since 1878, the Reparatory Association, or intimate association, was formed so that the people who were not professed members of the congregation could live in the same spirit. The purpose that was proposed the members was to ask for prayers with their actions, sacrifices, and the reparation for the coming of the reign of the Sacred Heart and the blessing of God upon the priests.

Since the beginning, the Reparatory Association was formed by two distinct groups: the first group was known as the "associates" while the others were known as "affiliates". Both groups related with clergy and laity. While the "associates" came from the masses, the "affiliates" lived, in a more interior manner, the spirit of the Institute as a type of Third Order. Especially, since the beginning of the Congregation, many of them professed the "vow of victimhood" and offered themselves in complete abandon to the hands of the Lord, accepting beforehand the sacrifices that the Lord would send them. Among this group was the Founder’s own mother.

When Fr. Dehon began the Reparatory Association, he did not do anything new or something that was not already in existence in the life of the Church in his day. But various associations were already in existence for the same purpose.

In 1869, the Prayer Association for the Clergy was founded in a parish located in Fere-Champenoise, under the patronage of St. John the Evangelist. In 1874, Abbot Fr. Brion of Bordeaux had the idea of establishing in the Shrine of Loreto, Italy, the "Union of Victims in the Heart of Jesus" or the "Heroic Militia for the Sanctification of the Clergy." At that time, there existed in the French society, a desire to form pious associations for the victim-spirits.

It is very interesting to note also that Leo Harmel founded in Val-de-Bois, in 1869. an "Intimate Association" in the same spirit for the conversion of the workers throughout the world. This association numbered, in 1886, over 1000 members throughout all of France ¹.

The first person that appeared in the first documents of the archives as an affiliate in our Institute is Mr. Lecot, who also belonged to the Conference of St. Vincent in the main parish of San Quentin. Fr. Dehon said in "NOTES SUR LA HISTOIRE DE MA VIE" that Mr. Lecot, on Good Friday, April 11, 1880 purchased for him and the Institute a garden bordered by the Motherhouse². As an affiliate, he took the name Joseph of Arimethea.

In this same diary, studying and describing the end of the year 1880, Fr. Dehon gives us the list of his first affiliates³.

Because of this, some think that Fr. Ducamp founded the Reparatory Association at that time, for example. In his biography of Fr. Dehon, he writes "Since 1880, a certain group of laity, very sympathetic to the current ideas intensified by Institute of Oblate Priests of the Heart of Jesus, made a request to be united with them in the bonds of a true association⁴.

In fact, we have other documents, for example, "Reglement Divers", in 1919, which clearly state that the establishment of the Association took place in 1878⁵.

Aside from that, an older document from 1892 exists; "Notices sur la Congregacion des Pretres du Coeur de Jesus", which is a small history of the congregation written most probably by the novices. It states that, from the beginning, Mons. Thibaudier authorized the association before leaving the Diocese of Soissons to take possession of the Archbishopric at Cambrai. He left his approval in a written document. The membership’s association in 1892 numbered in the hundreds.

The list mentioned that there were 27 people- 11 men and 16 women. Among the men was Abbot Mathieu, archpriest of the Basilica of San Quentin, the Abbot Genty &emdash;already retired, but still retained the title of first vicar and lived with Abbe Mathieu. There is also mention of Abbe Leleu, also vicar of the basilica and member of the local Oratory founded by Fr. Dehon in 1874; also Abbot Cirilo Petit, pastor of Buironfosse, who was a great collaborator in everything and great promoter of the association. This priest wrote on January 1, 1882 " I want to go with you on the path of sacrifice and make these people walk who are entrusted to me. I want to help them appreciate the vow of victim and make sure of their desire to do so. Very soon, I will admit 20 people into the Third Order of Oblates. I will write to you more about this."⁶

Also found on this list was Mr. Vilfort, another member of the St. Vincent ‘s Conference from St. Quentin’s Basilica. How strange it is that Mr. Lecot is not found on the list while his wife is.

Among the women mentioned are the mother of Fr. Dehon and some of his relatives like his aunt and godmother from Baptism, Mrs. Juliette Vandelet, wife of Felix Pennant and also the mother of a priest; also Mrs. Demont-Buffy, first cousin of his mother. On the list are also mentioned Mrs. Herr, mother of two future priests, Ernest and Leo Herr and, as we saw before, Mrs. Lecot.

Almost all of the laity mentioned above, we know that these were men and women "d’oeuvres" or "of works" which is very important. Charles Lecot, dear friend of the Abbot Mathieu, supported the works. Mr. Villfort was the brother Rector of the Third Order of St. Francis. Of his Aunt Juliette, Fr. Dehon says that she was very pious with great initiative. She gave to his mother a book or magazine that she thought would have been utilized to initiate the new works⁷.

For Mrs. Demont, we know that she was the president of the Third Order of the Female Branch. She was dedicated to all sorts of works, promoted the Propagation of the Faith, the Holy Childhood, the works of St. Francis Regis in order to resolve invalid marriages, etc. Fr. Dehon appreciated her very much⁸.

We all know how much Mrs. Dehon supported all the works of her son. Also she established, in La Capelle, the work of St. Joseph to benefit the poor and, the Confraternity of Christian Mothers⁹.

Fr. Dehon said that many of these people saw how God accepted the offering of his life in spite of the crosses that Divine Providence sent to them.

These affiliates received a decorated cross of the Sacred Heart identical to the one given to the members of the Institute. They professed an act of self-offering or oblation to the Sacred Heart in union with us and Sisters Servants of the Heart of Jesus.

As the affiliates were considered to be an Third Order, a religious name was given to them when they entered the association¹⁰.

Another important document contains the list of affiliates done by Matias Maria Le Grand (a novice) in Christmas, 1880. The list contains the names of 33 men and 33 women. It seems that Fr. Dehon at times registered the names of the members and the Chere Mere took care of the women as we see in the pamphlet of 1890 promoted the Association. This exemplifies the great union that existed between the two institutes. The novice, LeGrand, was born in Caumont, near Chaumy. Before entering the novitiate, he worked in Chartres in the office of internal taxes. This is why, aside from his relatives, we find on the list a number of persons from these two cities. For example, one Vicar of St. Martin’s Parish and a few professors from the St. Charles Institute of Chaumy are named. Likewise, some clergy, professors, and families, friends from Chartres appear. There is also listed an employee from the tax office in Lille, most certainly an ex-colleague of his, and Claudio Lobbe, the president of the Workers Circle founded by Fr. Dehon.

At this time in the novitiate was also Fr. Lamour, who was, at one time, the chaplain for the LaCroix Institute in Chaumy. It is possible that he assisted the novice LeGrande in putting this list together. Another source of support could have come from Fr. Dessons, who recently entered the novitiate. It names two of his brothers.

Also the Dessons family was very involved in the works. It was with the help of Dessons’ father that Fr. Rasset, in 1875, was able to form a workers’ circle in Sains where he was the vicar and where the family lived¹¹.

We see then at the end of the 1880’s, a large group of affiliates was already formed. From the two lists, about 100 people were counted, while the Institute included, at this time, with 3 professed members and 7 novices. In this manner, Fr. Dehon was able to note in his diary: "The connection with the pious laity supports us with a great deal of prayers, good works, and sometimes with good economic support."¹²

2. FR. DEHON’S CAMPAIGN WITH MONSIGNOR GAY WITH AND FOR THE CLERGY.
Fr. Dehon founded the Institute to make reparation for the Sacred Heart for the faults on behalf of the clergy and consecrated people. Also the Reparatory Association invited all the clergy and the laity to join in this purpose. But he thought that it was necessary to do more for and with the clergy. Through the brothers of Pascal, he contacted in 1882 Monsignor Gay, who was the auxiliary bishop of Poitiers. Fr. Dehon knew how to win them over to the cause of the Sacred Heart and proposed a crusade of prayers and reparative works among the clergy. The two of them started a great campaign. Monsignor Gay’s situation permitted him to write to all the bishops. Fr. Dehon gave him the theme of the letter and copies were made in San Quentin. There were 33 bishops who responded favorably and published the letter for their clergy. Monsignor Gay’s circular letter was edited after as a pamphlet and was entitled "Resolutions proposed by a French prelate to create a Clergy Union and Reparatory prayers of the Sacred Heart in hopes to see the triumph of the Church, for the salvation of France and the world."

In the first pages, the necessity for penance was highlighted. After it was stated especially that the clergy had to be men of penance. They were called to be victims together with Christ. They must be saviors and mediators for the benefit of the people. All the priests were invited to make a morning prayer that would offer up all the works of the day to the Lord; make a visit to the Blessed Sacrament each day making an act of reparation, and prayers for the Church and the nation; to celebrate a Mass of Reparation once a month, preferably on the First Friday and, for those who desired, to offer themselves at Mass with Jesus in the spirit of Victimhood.

An invitation was given to all the priests, the members of the Third Order, and those who were registered as members of the Association of the Heart of Jesus, Merciful to Us. The group was founded in 1879 in Dijon. The clergy were very supportive to the crusade. The Bishop of Viviers, as a result of this campaign, founded an association of reparation. Fr. Dehon resumes in 1910 this initiative from 1882, as we will see later on¹³.

3. THE OFFICIAL APPROVAL OF THE ASSOCIATION (Feb. 8,1889).

On Aug. 8, 1887, Fr. Dehon sent a letter to the Holy See. In this document, he wrote that our society included secular affiliates, clergy, and laity without mentioning the number.

But our association was not given official recognition by the bishop of the diocese. That would change soon. On Feb. 25, 1888, the Holy See approved the purpose of our Institute and gave to us Decree of Praise. This facilitated the eventual approval of our association, due to the help from the bishop of Soissons. In the meantime, Fr. Matovelle, from Ecuador, had contacted Fr. Dehon with the idea of merging his Congregation of Divine Love with ours. On Nov. 10, 1888, our first missionaries departed. Together with some others in France, Fr. Matovelle thought: "…Let us form, under the banner of the Sacred Heart, a work of action and apostolate with adequate organization to counter-resist the Masonic sects and the evil which invades the world…"

Fr. Dehon took this idea and wanted to give the association a new rule. In the spirit of Fr. Matovelle, which highlighted the social Reign of the Sacred Heart, he gave to our association the new name: "The Association of the Reign of the Sacred Heart in souls and society". It is good to remember that Fr. Dehon, on January 25, 1889, started a magazine, which had the same name. We clearly see a union of ideas between the association and the "Reign" magazine which, little by little, started to promote it among the associates. In February 8, 1889, Monsignor Thibaudier approved our Reparatory Association with the new name¹⁴.

According to new statutes, the purpose of the Association was the Reign of the Sacred Heart in souls and society. It had two levels of membership: the intimate association of our prayers and sacrifices, as well as, the association for action.

The associates of the first group, or of action, accepted the following commitments:

1. To recognize publicly and openly the rights and the royalty of Jesus Christ; they were committed to respect themselves and help others to show respect, in whatever way possible, inspired by the humility and sweetness of the Heart of Jesus. Monsignor Thibaudier made this final addition.
2. To fulfill these divine precepts in their own family and for the people who depend on them, especially the commandment to keep holy the Lord’s day.
3. To attack perverse publications and promote Catholic publications.
4. Whenever possible, every month to have a Mass for the associates and a meeting to plan the means to take within the environment to inspire the return to God and establish the Reign of the Sacred Heart of Jesus.
5. As Our Lord himself proposed the devotion to His Divine Heart as the most effective means to conquer the salvation of the nation, the associates must practice these means and promote them however possible.

1. To offer each morning their prayers, works, sufferings, their lives in union with the Sacred Heart of Jesus in a spirit of love, reparation, and intercession.
2. To accept throughout the day, in the same spirit, the sufferings and trials that the Lord would send; in other words, to offer oneself as a victim to console the Heart of Christ and obtain his reign among us.
3. To have a greater devotion to the Eucharist and have an hour of adoration with reparative communion each First Friday or First Sunday of the month.
4. To practice the virtues of purity of heart and humility and to live in a spirit of generosity and sacrifice.
5. To consider each Friday, especially the first Fridays of the month, victims charged to offer expiation for the sins of the nation through acts of positive penance for this intention.
6. To promote the devotion of the Sacred Heart.

It is clear that the second group also were obligated to fulfill what was established for the first group, since the purpose was the same for everyone: the personal sanctification through the devotion to the Sacred Heart and establish His reign in the souls and society. All must be apostles.

In the same year, 1889, Fr. Dehon added his association to the Confraternity of the Sacred Heart in Rome with its seat in Our Lady of Peace Church. This addition was renovated March 23, 1901. Fr. Dehon wanted to join with other confraternities in Rome. He did it also with the Congregations of Mary, which were founded in the parish and at St. John’s College. The association granted certain privileges, especially the possibility of gaining certain indulgences, which was considered very important at that time.

In "Reglement Divers" of 1919, we find a list of the indulgences that our associates could gain through their participation with the Reparatory Association and their connection to the Confraternity of the Sacred Heart in Rome¹⁵.

2. From 1890-1904
Only some tasks are noted:

+ In his circular letter of Oct. 17, 1892, Fr. Dehon asked his superiors to "take seriously our work, promote vocations, recruit affiliates for our associations, and maintain the union of hearts among all of us."¹⁶

+ In this time Fr. Prevot published his book "Love, Peace, and Joy", whose second edition of 1893 is preserved in our archives. Little by little, it was one of the most recommended books for the affiliates. It is a retreat of the Sacred Heart with St. Gertrude¹⁷.

+ During these years, the Reign magazine many times made promotion for our association. For example, on the first page of 1897 edition, we find an article entitled: "The disciples of Jesus’ Heart". The text states " It is good to pray to the Lord and ask His graces including the temporal graces and it is necessary to do it. That is the way the sick people of Judea did it. They approached the Lord by the thousands and the Lord cured them. But, isn’t it better being near the Lord to love, console, serve, and forgetting oneself? That is the way Mary and Joseph naturally did it. The pious shepherds and the Magi, bringing their gifts to Bethlehem, did this. The holy women, who followed the Savior, attended to all of his needs. The friends of Bethany received the Lord who rested in their house. St. John and the disciples at Calvary shared in the suffering of the Divine Crucified One. That is the way we want to make ourselves through this association of giving oneself in love and reparation to the Divine Heart of Jesus. It is probably smaller than others but it will not be less acceptable to our Lord."

The Reign of the Sacred Heart magazine was suspended in Dec. 1903 because of the expulsion of the Congregation from France.

+ In the General Chapter Documents of 1899, we read: "The association of the Sacred Heart has grown; there are thousands of affiliates in Germany. May it develop that way in other countries. The general progress of Sacred Heart devotion and the new instruction from the Holy See for the multiplication for the associations of the Sacred Heart could be favorable to the advancement of our work."

Our association in Germany was called "Verein von Gebet und Busse", that is "the Association of Prayer and Penance".

The acts of the General Chapter documents refer to a letter from the Cardinal Prefect of the Congregation for the Rites from July 21, 1889 about the extension of the devotion to the Sacred Heart. It is recommended of groups in association with the Sacred Heart, especially among the youth¹⁸.

+ In November 29, 1901, Fr. Dehon writes to Fr. Kusters in Berg-op-Zoom that the Reparatory Association in Germany has approximately 6000 members. Also, established in 1900, was the Reign magazine with 3000 subscriptions that was spread out among the associates¹⁹.

+ In Feb. 21, 1904, Fr. Dehon had an audience with the Pope. He wrote in his diary: "I spoke also of our associates and affiliates, more or less 10,000 persons, who pray each day with us the reparation prayers to the Sacred Heart."²⁰

We see during these years that the Reparatory Association had greatly increased, especially in Germany. On the other hand, there were certain difficulties in France because of the Congregation’s expulsion. Contact was lost. During these years, also the strong social focus changed which was characteristic of the association in 1889, as we will see in the second part of this work.

3. From 1905-1909

On December 22, 1905, Fr. Prevot wrote to Fr. Dehon proposing to model our Association after the Apostolate of Prayer, under the patronage of Mary as Reparation, it could have made our association simpler and more precious. He also proposed to begin a magazine for our associates and indicate the different topics that could be presented. Fr. Prevot asked if the manual that was to be printed, and which he himself was writing, could be called: "Manual of the Association for the Apostolate and Reparation".

Fr. Dehon was very happy with Fr. Prevot’s proposal, accepting the new name that he gave to the Association²².

But it was very difficult to start with a new magazine. Our German fathers already had their own and in 1901, our Dutch fathers began to publish another magazine. At the same, our scholasticate in Louvain had their magazine covering the news of our missions in the Congo. That is the reason it was difficult to refashion the association according to the model of the prayer apostolate. Fr. Prevot’s goal was to publish in the magazine an intention for each month, much like what the Jesuit Fathers did.

In 1906, Fr. Andre Prevot’s work "Love and Reparation, A Manual for the Apostolate of Reparation" is published. The articles were written for the members of the Priests of the Sacred Heart, the members of the Intimate Association from Val-de-bois, founded, as we have seen, by Leo Harmel, and for the associates of the Institute of the Religious Victims of the Heart of Jesus, with whom Fr. Prevot has previous contact before entering our Congregation.

The first part has seven doctrinal points treating the life of love towards the Sacred Heart. The second part treats seven theological points about the life of reparation. The third section contains various devotional practices and one model for a Rule of the Life in the spirit of love and reparation. The book highlights the spirit of victimhood so personal to Fr. Prevot.

Also, that same year, he composed a pamphlet promoting our Association, which we will mention later on.

In the same year, Fr. Dehon, in an audience with Pius X, received a special privilege for all the members of our Association who pledge to the Sacred Heart an offering of their merits in life so that He would make available to them His good will²³.

In August 1908, Fr. Dehon wrote in his diary: "Our association is spreading in some dioceses. We have been careless for the past twenty-five years. I empower Fr. Prevot to promote the Intimate Association of Reparation.²⁴"

It seems as though Fr. Dehon wanted a larger number of affiliates or more people who lived more intimately in the spirit of the Congregation²⁵.

Conformed to this charge, Fr. Prevot re-edited the pamphlet from 1906 and made another issue where the names of the new members could be listed. In December 19, 1908, Fr. Dehon wrote to Clara Baume- a consecrated layperson and affiliate with our Institute: "I take advantage of Fr. John Guillaume’s letter to express gratitude for coming to pray with us during these days of ordinations and first Masses. We want to give to the Sacred Heart good priests, victims of love and reparation. The prayers of our affiliates can help us a great deal. Pray with us and find for us other reparative souls. Nothing is more necessary."²⁶

1.6. The Brief from April 9, 1910

Fr. Dehon had the desire to resume in one way or another the campaign which he did in 1882-83 with Monsignor Gay for the priests, as the diary states: "The Lord asked the union of the priests and the reparation of the lives."

He was thinking of creating something special for them. In April 9, 1910, one brief of Pope Pius X supported and encouraged these projects²⁷.

April 15, 1910, Fr. Dehon writes to Fr. Kusters: "I received the Pope’s brief for the priests’ association, to be done in each diocese. I will send you the text and translation. The goal is the spirit of love and reparation of the Sacred Heart. These priests will promote around them our work among the faithful.

I have here a good ideal for promoting all of our magazines. I wish that this would also be a fountain of vocations. We must look for priests to promote us in all the dioceses²⁸."

In fact, reading closely the brief we see that Pius X, in reality, was not in favor of creating a new section of our association in favor of our priests. The Holy Father expressed his joy for the existence of this work and the promotion through the Congregation of the Priests of the Sacred Heart. He also invited the priests to become members of the association, praising and encouraging those who were already registered.

At the end of the Holy Father’s brief, some indulgences were granted, not only for the benefit of priests, but also for the members of the Association²⁹.

It is also very difficult to know exactly what Fr. Dehon had asked from Pius X. According to the brief, he requested some indulgences. This is confirmed in the Protocol book founded in the Procure at Rome³⁰.

On the other hand, Fr. Dehon saw, in this papal brief, approval for his Reparatory Association³¹.

1.7. Preparation for the projected text of 1914

On June 8, 1912, according to decisions of the General Council, the French section of the association had 4000 members and the German had 8000. It was recommended to create the Flemish and Dutch section. In fact, in the audience that Fr. Dehon had with the Pope on Feb.1, 1912, he spoke of 20,000 associates. How was this information gathered? ³²

Because of the increase of the association, probably after the death of Fr. Prevot in 1913, the Rules were undergoing revision and would be presented at the General Chapter of 1914. A sample, which contains 14 dictated pages, is conserved in our archives³³.

Two groups were still existing: the associates and the affiliates. The associates were in the majority. The affiliates were few as they formed a type of Third Order, generous people convinced of the necessity for reparation and sacrifice and who wanted to make an oblation or act of giving themselves in union with us. Among other things, the associates were recommended:

+ To offer each morning to the Sacred Heart their prayers, actions and sacrifices.

+ To accept generously all the sacrifices that Providence and the responsibilities of their vocation required of them.

+ To tolerate the defects of one’s neighbor and deal with one’s own character flaws.

+ To offer a communion and time of reparative adoration, especially on the First Fridays or First Sundays of the month.

+ To participate in the works of the apostolate on a personal or parochial basis. They could gather for meetings as was done in other areas by the associates with the apostolate of prayer.

The oblation or offering of self, as a reparative victim of the Sacred Heart is what characterized the affiliates and differentiated them from the associates. If this oblation took the form of a vow, concrete obligations were to accompany it.

After this, a General Chapter was supposed to have taken place that would discuss the issues of diocesan the priests united to us. But due to World War I, the General Chapter never took place.

1.8. THE MANUAL OF PIETY AND THE GENERAL CHAPTER OF 1919

Fr. Dehon writes in his diary on October, 1917: "Before leaving Rome, I finished two manuscripts: one manual of prayers for our affiliates and a new edition of our Directory. They must be edited after the war. I hope they will do some good. I have done so little in my life."³⁴

Which manual is he writing about? We did not find in our archives any manual of prayers written by Fr. Dehon for the affiliates. But, yes, we found one "Manual of piety for the Reparatory Association and Union with the Priests of the Sacred Heart of Jesus". It is a manuscript of unrecognized handwriting of 17 pages. It has a brief introduction from Fr. Dehon³⁵.

Perhaps, it was related to the Manual but it was not necessary to edit a new manual of prayers, except for Fr. Prevot’s book "Love and Reparation", which had various revisions.

The contents in the "Manual on Piety" was almost identical to the sample of the new regulations that were completed in 1914 so that they could be presented at the General Chapter.

Fr. Dehon enters in his diary in 1918: "One of our confreres, Fr. Lambert, found in Monsignor a fervent soul who gathered around him a society of victims that would join themselves to our work. I will re-edit the rules for our affiliates who are formed well in the spirit of victimhood. This blessed individual united his oblation to ours in September. This act is a grace."³⁶

From what has been said, we can deduce that the "Manual of Prayers" and the "Manual of Piety", which is found at the end of the new Rule of 1914, are the same work.

On April 15, 1919, Fr. Dehon wrote to Clara Baume- a consecrated layperson affiliated with us: "I am going to send you the rules for our affiliates. You must promote this for me." This is to say that the rules were edited, more or less, in this time period.

After World War I, Fr. Dehon wanted to have another General Chapter to "raise the level of piety, the spiritual life, and the spirit of work, to prepare new foundations, and improve the organization". He wanted to do this in a neutral site: in Heer, Holland. The Chapter took place from July 29-31, 1919. In the Chapter Documents, we found only one exhortation to develop our associations. This exhortation is repeated in a Circular Letter of Aug. 10, 1919, following the chapter: "We develop our associations. Let us find associates and affiliates who will work with us for the reign of the Sacred Heart."³⁷

After the General Chapter, various decisions were taken and edited, especially in regards to the organization of the works and combined under the title "Diverse Rules". Under the number XXXIII, we find a chapter about the Reparatory Association. Even though they do not appear under the decisions of the General Chapter, from one of circular letters of Fr. Phillippe, we know that the new rules of the Association, which were to have been presented in 1914, were treated in the Chapter of 1919. ³⁸

Undoubtedly, Fr. Dehon did this because after the war, he wanted to discuss all of our works and that of the Reparatory Association. In October 1918, he wrote in his diary: "I propagate our Association and register all the affiliates or the oblates."³⁹

In regards to the organization, it states that in each province, one or two affiliates would be designated to register the associates, that is, in Brussels, Fayette, Brugelette, Berg-op-Zoom, Sittard, Luxembourg, and Bologna. The provinces can add to the general rule one intention and one particular practice. This is why the German province asked of their associates a yearly contribution for their missions. The associates are grouped together, under the direction of some promoters. Therefore we see that the Reparatory Association became more international.

9. THE ESTABLISHMENT OF "ADVENIAT REGNUM TUUM"(A.R.T. in March 15, 1923)
On February 27, 1920, the Congregation was entrusted to build a church in Rome dedicated to Christ the King. Fr. Dehon put Fr. Gaspari in charge of the project. Together they started a great campaign to raise funds. On January 21, 1921, Fr. Dehon wrote to Fr. Gaspari: "We must unite to our campaign an association for the reign of the Sacred Heart. This can be done just like those who want to build a church dedicated to the Sacred Heart in Jerusalem. This will permit us to have, in the diocese and in parishes, promoters who will find associates and subscribers. It could be a section of our association that is so rich in indulgences. We need a small rule of practices or an invocation each day: Sacred Heart of Jesus, may your kingdom come (300 days indulgence). For the promoters and fervent souls, our revered association would be of a superior quality. The propagandists should have lists of membership. They must mature and organize well without going too fast. They did it just like Montmartre. Providence will help us. I will send a pamphlet on the work in Jerusalem. You will find in it precise indications."⁴⁰

We see how Fr. Dehon gets the idea to begin an association that would benefit the work in Rome, which could be a section of our Reparatory Association that already existed. Unfortunately, we do not have in our archives Fr. Gaspari’s response.

On March 11, 1922 Fr. Dehon began a letter to Fr. Gaspari like this: "That way we could have a work for prayers to benefit the Basilica of the Sacred Heart."

There appears to be a response to a letter from Fr. Gaspari, which we also do not have in the archives.⁴¹

The idea for a special Association for the benefit of the Basilica continued to unfold.

On May 17, 1922, Fr. Phillippe wrote to Fr. Gaspari: "Fr. Jacquemin made a new version of the small book "Love and Reparation". You could have it translated and edited on your own in Italy in order to publicize the work of our associations. Have you thought about having a canonist revise our Rules of the Association and to make one complete work for the whole Congregation? It would be very important and would mark a step forward toward your completion. My various responsibilities do not permit me to involve myself seriously in this matter."

We see now that this does not treat the establishment of a new part of our Reparatory Association, but only to reform it completely. What was the reason for this change? It was because, on September 15, 1917, the new Code of Canon Law appeared and went into effect on May 19, 1918. There were two Chapters that dealt with the associations: the 18^th and 19^th General Chapters. The General Chapter of 1919 did not treat this issue.

Our existing Association was nothing but a diocesan association and, according to the new Canon Law, it could not be established in other dioceses without a new decree from the ordinary of each place. Also the major superiors of the Institute did not have any authority over this: the Superior General received the appointment of Director from the Bishop of Soissons, who also could appoint a priest that did not belong to the Congregation.

These decisions did not respond fully agree with the intentions of Fr. Dehon, who wanted, as we shall see later, "an Association which, in one way, would be a type of "Third Order of the Institute". Also, Fr. Dehon desired to promote, above everything else, the image of Christ as King. This is why Fr. Gaspari was in charge of revising the project of a new association with the help of a canonist. At the beginning, they were thinking of an outside canonist, but later, they asked for the help of Fr. Gengler, an expert in Law and a member of the Congregation. Another reason was that we wanted to somewhat simplify our Association. ⁴²

On Dec. 11, 1922, Fr. Gaspari wrote to Fr. Dehon: "I began a prayer association for the Church. I would like to make our Reparatory Association something unique to our Congregation- more simplified, as the priest assistant wrote to me and also ask for some privileges from the Holy Father. I will send you the rule when it is completed."⁴³

On January 2, 1923, Fr. Phillippe wrote to Fr. Gaspari: "You are responsible for the Rule of the confraternity of the Sacred Heart. It is necessary that we agree on this. Fr. General sent you his thoughts. I will send some pamphlets about this, some others as well as our own. When you have made the sample, I would like to see it here to study it and take care of the central and membership offices. We need a work of solid piety that can be spread everywhere and make our Congregation respected for our devotions and practices. We need something like a Third Order."⁴⁴

The Association’s central office would be in Brussels and Fr. Phillippe will be in charge.

On March 1, 1923, Fr. Phillippe also wrote: "I will send you the projects of the Association with the changes that Fr. General and Fr. Gengler proposed. They worked according to your indications. You can make any changes you wish. I feel that the two groups cause some confusion. It would be better to have only one group and assist people on the path of generosity. That way, we can affiliate them with our Congregation. Do all this together with the Cardinal Vicar so that, when the things come from him, you will have more success. We move forward despite the difficulties and envy of certain people. I hope that we have this work completed for the Feast of the Sacred Heart."

On March 14, 1923, Cardinal Basilio Pompili signed the decree that established the Association "ADVENIAT REGNUM TUUM" (ART) in the chapel dedicated to the Sacred Heart in Rome and also approved the statutes. They were modified so that the Association could begin in different dioceses without having to return each time and have new decrees made by the diocesan Ordinaries. According to the new rule, the director (the Superior General of the Institute or his delegate as Secretary General) could, in his place, delegate his authority to other priests in different dioceses. In this way, they were assured the unity of the Association, truly a "Universal Association" as Fr. Dehon referred to it in a letter, which he wrote to someone the day after its establishment.⁴⁵

Afterwards, in the same year of 1923, spiritual favors were given to the members of ART and later the National Directors were appointed.

On April 5, 1923, Fr. Dehon wrote to Fr. Gaspari that all of the associates would accept the new rule and that way they would immediately have 50,000 associates. He asked (Fr. Gaspari) to change the picture on the pamphlet because it is not attractive. ⁴⁶

10. THE LETTERS FROM FR. DEHON TO CLARA BAUME, A CONSECRATED LAYPERSON AND AFFILIATE TO OUR INSTITUTE

PART II- THE PAMPHLETS FOR PROMOTION

Connected with all of this, the Congregation also had promotional pamphlets for people who were not members but wished to live in the same spirit. These pamphlets are very important to see what the associates and affiliates committed themselves to, since they contain the rules of the Association. At the General Chapter of 1886, the decision was made to publish a pamphlet and Fr. Rasset was put in charge of this task. In fact, the pamphlet that Fr. Rasset, who was very devoted to social issues, made was lost in history. We do not have it.

2.1. THE RULE FOR THE ASSOCIATION OF THE REIGN OF THE HEART OF JESUS⁴⁸

This is the first pamphlet that we have in our archives and according to the contents, it is dated 1889. We already have commented on this partially. As we said before, this pamphlet was influenced by the contact that Fr. Dehon had with Fr. Matovelle from Ecuador and contained a very social tone.

On the first page, we read "Our nation is very sinful: as a nation, we are consumed in apostasy. If we wanted to take it anew to the Lord, if we want our apostolate to be fruitful, should we not in the first place do penance, make sacrifice, or, in other words, to reparation?"

Later, it was said that the work of Abbot Brion, approved by a large number of bishops and had 10,000 associates, "THE VICTIMS OF HEART OF JESUS OF MURAT", come to join us. Who was Abbot Brion? And what consisted of this union? Abbot Brion was born in Murat and lived in Bordeaux. As we have already seen, serving in the Shrine of the Virgin of Loretto in 1874, the idea came to him of creating an association of victims for the sanctification of the clergy. This became a reality in a short period of time, creating the "Union of the Victims of the Heart of Jesus".

We know that in December 1878, Fr. Dehon, with someone’s help, bought a statue called "Our Lady of Victims"⁴⁹.

Also, at the end of 1885 or the beginning of 1886, Abbot Brion sent a sample of a propaganda pamphlet about his association to Fr. Dehon, asking him if he knew of someone in Rome that could examine the pamphlet theologically. He also asked about possible works already in existence that promoted and lived the spirit of victimhood for the sanctification of the clergy. Certainly, Fr. Dehon informed him of his own congregation.

The union of Abbot Brion’s work, which refers to our pamphlet, should not be explained as an affiliation with our work but as a common journey with the same objective and mutual cooperation.

In our archives, we also have one page of propaganda, dated September, 1886, of another work similar to ours, called "The Victims of the Heart of Jesus for the triumph of His Church and the sanctification of the clergy"⁵⁰. This comes from the work of St. Charles Borromeo from Grammont, Belgium. It speaks about various people or associations that, in the recent years, had flourished and lived the victim-spirit, among them Leo Harmel. On the sheet of paper, there were three addresses where one could obtain this pamphlet of four pages: one is from the Priests of the Sacred Heart in San Quentin. There could have existed some collaboration with the work of Abbot Brion.⁵¹

Also from the Reign magazine of 1889, we know that Fr. Matovelle had the idea of joining all the Associations of the Sacred Heart into one large federation to fight together against the Masons and the evil which invaded the world. Fr. Dehon offered himself to help in this campaign. In certain moments, there was a great union between our association and Abbot Brion’s. In August, 1889, there was found in Paray-le-Monial, the International Federation of the Associations of the Sacred Heart. Fr. Dehon was one of the people named to the French Council, Fr. Montovelle for Ecuador, and Fr. Villafuerte for Chile. It was Fr. Villafuerte who offered to Fr. Dehon in 1889, and later in October 1894, to start a foundation in San Bernardo, Chile⁵².

Our pamphlet of 1889 treats the purpose of the Association. It is a beautiful chapter. It states that the purpose is for personal sanctification through a special devotion to the Sacred Heart. But sanctity is nothing more than charity, and there is nothing better than the pierced Heart of Jesus that give life to all people. This is why the associates would not be content to establish the reign of the Heart of Christ for them. They would use all the possible means to establish this reign with their neighbors and society. The Scripture says that God has entrusted to each one of us the salvation of our neighbor. That is why all must be apostles.

We, the Catholics, are the majority in France, but often we are so lukewarm, without energy, without initiative. Our homeland, as a nation, dies from rationalism and a lack of piety. May all of our efforts tend to re-establish among ourselves the rights of God and the reign of Jesus Christ. The majority of the population is composed of the working class, de-christianized, deceived, and deserves the efforts of our zeal. Serving in the workers’ world, therefore, will be one of the principal concerns of our Association. It will strive, with the help of fine Christians, to reconcile and unite in Christian brotherhood, the employers and the workers, the rich and the poor.

The pamphlet continues to explain the spirit and the proper virtues for each group of associates.

All of the associates must have, like Jesus Christ, a preference for the children, the weak, and the poor, that is why, for both groups, there must be an apostolic zeal.

The statutes do not impose penance to the first group, but they must impose it on themselves, so that the apostolate may be fruitful. Likewise, they must accept with resignation the pains and trials that Providence will send them.

As far as the organization: it must have two meetings of the councils each month, one for the men and another for the women. If it is possible, committees must be formed: One, for the promotion of good publication, another, for the works of charity, and a third, for those who promote the devotion of the Sacred Heart.

Those in the second group are asked to be victims for the Church and France, or be people who live united to the sacrifice of Christ for the reparation and expiation of sin. They must accept the crosses and pains that God sends them not only with resignation but also with love. They must abandon their wills, their lives, and all their beings into the hands of Jesus for fulfillment of the designs of his divine heart.

Then follows an act of consecration to the Heart of Jesus.

2. THE MILITIA OF THE HEART OF JESUS⁵³
In August 1889, Fr. Matovelle, from Ecuador, broke the bonds with our priests. From the previous pamphlet, he was named the superior for our confreres there. A new pamphlet was necessary. Two editions were made. One was for the associates and the other for the affiliates, possibly at the end of 1889 or the beginning of 1890. The first title was "The Militia for the Heart of Jesus. Association for the Reign of the Heart of Jesus." This repeats in great part the first pamphlet but with a better explanation. The pamphlet explained the purpose of the Institute in the following manner: "The principal instruments of salvation and apostolate must always be the ones chosen by the Lord: the priests and religious, who are the salt of the earth. All of the associates, before anything else, must ask God, in the daily offering of their prayers and sacrifices, to give the Church holy priests for the rapid extension for the reign of the Sacred Heart."

As for the organization: the members must wear the scapular of the Sacred Heart. When going to Mass, they must receive communion or visit the Blessed Sacrament; they must unite themselves in spirit of reparative adoration as done in Monmartre, San Quentin, and other shrines. In the parishes where the associates are numerous it would be good to have a council, presided by the parish priest, and that the Association works to spread the devotion of the Sacred Heart and to work for the reign of the Sacred Heart, especially promoting good publications. Later, there are two acts of consecration, one more solemn and extensive, the other to be repeated daily.

The pamphlet for the second group, the affiliates, has the title "The Militia of the Victims of the Heart of Jesus in Union with the Oblate Priests and the Religious Servants of the Heart of Jesus. Love and Reparation to the Sacred Heart. Prayer and immolation in favor of the consecrated souls."

Attention is drawn to the words "Oblate Priests". It was a little ambiguous to use this expression after the "Consummatum Est".

This pamphlet is almost a copy of the previous pamphlet. Both pamphlets say at the end that for the admission to the Association and for the promotion, one must go to the Superior of the Oblate Priests in San Quentin. The women may go to the Superior of the Servants of the Heart of Jesus.

3. THE DISCIPLES OF THE HEART OF JESUS⁵⁴

2.4. LOVE AND REPARATION TO THE SACRED HEART OF JESUS⁵⁵

After the Congregation’s expulsion from France, another pamphlet was published, in Belgium, in 1906, entitled "Love and Reparation to the Heart of Jesus in union with the priests of the Sacred Heart of Jesus". "Prayer and Immolation in favor of the Church, the clergy, and society". It has 16 pages and was written by Fr. Prevot as we have already seen. It accents the spirit of victimhood and reparation. It is said that, to be like God, this type of spirit must go from the convents to the world, in the pious laity and especially in the priests, so that their ministry may be fruitful. This spirit can be summed up by saying: "Prayer, action, suffering, and sacrificing for the Sacred Heart." It consists in offering our prayers, actions, and sufferings to the Sacred Heart for love of Him and in union with Him, for His interests, especially for the Work of Reparation according to the 4 ends of sacrifice: adoration, thanksgiving, supplication, and, principally, reparation. It maintains the two groups of membership. The first group, more to the lifestyle of the faithful, invites us to live more freely the life of love and reparation according to the style of St. Gertrude. To the second group, they are asked to freely accept with joy the crosses for the advancement of the social reign of the Sacred Heart. Also, they must make sacrifices freely that are later indicated. At the end, the small book of Fr. Prevot is recommended and uses the same title as the promotional pamphlet: "Love and Reparation". It could be ordered in our house at Sittard, where Fr. Prevot lived and in the Motherhouse of the Religious Victims of Namur (Belgium).

2.5. "THE REPARATORY ASSOCIATION TO THE SACRED HEART OF JESUS" Sub-titled: "ADVENIAT REGNUM TUUM"⁵⁶

This pamphlet was edited in Rome, in French, in 1906. The sub-title is interesting because it could have inspired Fr. Gaspari in 1923 to give this name to the Association.

On the other hand, strangely enough, a little later, this pamphlet appears in Rome, in 1906, just when the pamphlet of Fr. Prevot shows up also in Rome. It has 12 pages. It publishes, in first place, the rule of 1889 for the first group and later indicates the pious exercises that these members must practice:

• -Each year, they must celebrate with great devotion the feast of the Sacred Heart and receive the sacraments of Penance and Eucharist.
• -They must make the effort to receive the sacraments at least once a month with preference on the first Fridays or first Sundays of the month.
• -They must pray often for others and for the deceased affiliates.
• -Each day, they must pray, in honor of the Sacred Heart, Our Father, Hail Mary, the Creed, together with a brief prayer: "Beloved Heart of Jesus, grant that I may love you more."

How was this coordinated with the decisions made by the General Council on June 8, 1912 about the need to create a Dutch and Flemish section? At best, this decision did not take effect just yet.

In the churches and public chapels, with permission of the bishop, the associates could establish weekly or monthly exercises.

There follows three pages of indulgences that one can gain and later a page treating the scapular of the Sacred Heart, which was introduced in France in 1876. Finally Fr. Prevot’s book is recommended, "Love and Reparation" which had been recently published and translated into German and Dutch.

Comparing this pamphlet with Fr. Prevot’s, we see great differences. Moreover, Fr. Prevot’s pamphlet is presented as a sub-seat for Holland in the house at Sittard, and not at Bergen-op-Zoom.

6. "LOVE AND REPARATION TO THE SACRED HEART OF JESUS"⁵⁷
This pamphlet is from 1908 and is identical to Fr. Prevot’s 1906 version. The only addition is a page with the rule of life that is suggested for the associates. They are spiritual practices. In 1908, a small pamphlet was published for the promoters containing 4 pages of text and two blank pages to note the new associates. According to this pamphlet, the purpose of the Association is twofold: work for reparation, especially in reparatory adoration and help the Priests of the Sacred Heart to extend the Reign of the Sacred Heart of Jesus.⁵⁸
7. "PRIESTLY ASSOCIATION IN HONOR OF THE SACRED HEART" -Under the form of apostolic reparation⁵⁹
This is from 1910. It begins with a text of the Brief from Pius X and followed by the Rule of the Association, which more or less, corresponded to the rule of the affiliates of the second group. There is a paragraph that explains the motive for apostolic zeal. It is the priest who, especially, must offer himself with Jesus as victim for the sins of the people.
8. REPARATORY ASSOCIATION TO THE SACRED HEART
Around 1910, a pamphlet was published in Italian for promotion that was called "Reparatory Association to the Sacred Heart". It was printed by the same printing house that published the 1906 pamphlet in French. The membership registrations were done in our minor seminary at Albino.⁶⁰

2.9. THE ASSOCIATION OF LOVE AND REPARATION TO THE SACRED HEART OF JESUS, in union with the Priests of the Sacred Heart

We know that Fr. Dehon sent in April 1919, the rules for the Association to Clara Baume. We do not have this text in our archives but it must have been more or less the same to the "Reglements Divers" of 1919 and of which we have spoken various times already. This same text serves as a basis for another pamphlet that was published in Belgium at the end of 1920. What is new in this pamphlet is the recommendation for all the associates to be apostles of enthroning the Sacred Heart of Jesus with families. This pamphlet was re-edited in 1921.

6. "ADVENIAT REGNUM TUUM"

This pamphlet of 1923 explains with the title the spirit and purpose of the Association. In the same text, reparation is added for the offenses that Christ receives, especially in the Eucharist, and the re-establishment of the principles of Christian life in conscience, in family, and in society.

The division between the two groups was suppressed. All the associates are asked to:

A. Perform acts of piety:

• -Frequent and possibly daily attendance at Holy Mass in a spirit of reparation.
• -Frequent communion, especially on First Fridays or First Sundays of the month.
• -Make a half-hour of adoration in the presence of the Blessed Sacrament, at least once a month, if possible on First Fridays.
• -Consecration of oneself and one’s family to the Heart of Jesus.
• -Praying at least one-third of the rosary and some brief invocations.

• -Fulfill faithfully their Christian duty and the responsibilities of their vocational state in life.
• -Offer daily, to the Sacred Heart, their prayers, works, and sufferings of life, accepting with patience and resignation in a spirit of love and reparation.
• -Do some acts of mortification freely, be it with food, simplicity in dress or furnishings of the house, in putting up with the defects of people with whom one lives and fight against the defects of one’s own character.
• -Help with works of charity in the apostolate in one’s parish or diocese.

NOTE 1

"UNITY WITH THE CONGREGATION"

We still have in the archives another document entitled: "Unity with the Congregation". It is a beautiful manuscript from Fr. Dehon that, regretfully, was never used for publication with the pamphlets for the associates. It was written after 1911. It seems to be missing an Introduction.

In the first paragraph, he speaks of a union that the associates are to have with our novices. It consists in praying for and with them and to become with them disciples of St. John to "console Our Lord for His fidelity and compassion".

As the novices, they must have a desire to be formed always and advance in the interior life.

The second paragraph treats the union with the religious.

Like the religious, the associates must walk towards perfect charity with God and neighbor. Their model must be the Sacred Heart of Jesus. They must also practice a spirit of obedience to the Rule, chastity and detachment to the goods, living soberly and simply adapted to their life and vocation in the world. They must consecrate themselves to the Heart of Jesus, uniting themselves to the four motives of sacrifice on Calvary and the altar: adoration, thanksgiving, reparation, and supplication.

The third paragraph describes the union with the Priests of the Sacred Heart. The associates whenever possible attend daily Mass to fulfill well their spiritual priesthood, be enriched by the beauty of worship and care of the Church. Just as the priests work in the apostolate, they must promote good press, help with catechesis and enter into works that lead the faithful to the sacraments, Eucharistic work, societies of St. Vincent and St. Francis Regis, and be friends to the poor. They must promote the image and devotion of the Sacred Heart and the enthronement in the homes. They practice justice, piety, and charity with everyone. Patience leads to sacrifice. Kindness wins the people over to religion.

The last paragraph treats the union with the missionaries of the Priests of the Sacred Heart. Those who really love the Sacred Heart also love the Church and her souls. They take interest in the progress of the Church and share in all of her trials. The associates must be interested in the missions, read the stories, and to sign up for helping the missions. The one who does not love the Church with ardor cannot say that they love the Heart of Jesus. Especially our sacrifices can help the missionaries. It will be very good to have a personal union with one missionary or a particular mission: Pious associates, adopt a mission!

Later on, there is a supplement with advice for the members of the Association who want to show that they are particularly generous: "The fervor of charity, the generosity in sacrifice, the purity of heart, and humility are the virtues that must characterize the members. So that your prayer will be continuous, you must unite yourself constantly with the Lord through brief invocations. You must accept voluntarily the sacrifices that the Lord will send you."

Those who wish to know more about this document can find them in the Dehoniana No. 86, 1995/1, pp. 7-11. They correspond to the inventory 864.05 of B.61/7 of the Dehonian Archives.

NOTE II

We still have in our archives two pamphlets in German. One is entitled: Association in Prayer and Penance in union with the Sacred Heart of Jesus merciful to us".

According to Fr. Raaymakers, it must be from 1890. He does not speak of two different groups. All the associates have two forms of obligations: some are daily and others are on days of penance, for everyone to choose on the day of membership. Everyday, you must have a brief reflection between 7 and 9 AM and another between 2 and 4 PM offering this with the Heart of Jesus and sacrifice for the expiation of sins. It is also recommended to keep Sunday holy, live a simple life, practice kindness with other families through the example of Jesus.

On days of penance, we must make some voluntary sacrifices and if possible to receive communion. It seems that this association was not the same one from San Quentin. We know from the Reign magazine that on January 6, 1890, a new chapel was inaugurated in our house in Sittard, dedicated to the "Heart of Jesus, merciful to us". And, more or less at the same time, the Association was founded which carried the same name, with the seat located in Montmartre/Dijon, France.⁶¹

We have another pamphlet from 1911 entitled: Fraternity of Penance. The goals are the reparation and support of the missions. The associates must, at least every First Friday or Sunday of the month, receive the sacraments and dedicate, on this day, one hour of adoration in the presence of the Blessed Sacrament and in a spirit of reparation. Pray each morning one Our Father, Hail Mary, the Creed, and the brief prayer: "Beloved Heart of Jesus, grant that I love you more."

Thirdly, give a small contribution for the missions of our Congregation.

"Die Suhnungs-Bruderschaft" or "Die Herz Jesu Suhnebruderschaft" was canonically founded in 1898 by Monsignor Koppes, bishop of Luxembourg, in our scholasticate chapel in Limpertsberg. These groups were added to the Confraternity of the Sacred Heart in Rome the following year. That way, they would share in the same spiritual privileges and indulgences of the Reparatory Association of San Quentin. At that time, there existed another one of our reparatory associations, different from the one in San Quentin. It put more emphasis on penance and support for the missions⁶².

NOTE III

Finally, we still have in our archives a pamphlet promoting the Franco-Belgian province. There is no date, but it must have been edited between 1914 and 1923. On the last pages, it states "For the members of the Association of Love and Reparation which is dedicated to active part of Reparation".

(Besides what was stated in the pamphlet "Love and Reparation")

1. Make efforts to repair, with zeal, the offenses committed against the Holy Trinity:


-Against God the Father for blasphemies;

-Against God the Son incarnate, for the offenses against the Eucharist;

-Against God the Holy Spirit, for the sins against the Holy Spirit: the crimes of the Masons and enemies of the religion.

2. As a principal sign of reparation, do works of charity, such as, assistance to the dying, the conversion of sinners, teaching the ignorant.


The parish priests, the Conference leaders, the women of the apostolate, or the Directors of the Association, may suggest these works.

3. They will extend reparation to the souls in Purgatory, especially the ones who help save other persons and those who are dear to them.

CONCLUSION

We see that our Reparatory Association, during the life of the Founder, took a long journey, marking the currents of spirituality of each era and for the persons who were in their charge.

When Fr. Dehon started with his association, people who entered were not only pious but also active in the apostolic life. There was a balance between the spiritual life or interior life and the apostolate.

A new rule of 1898 had two groups: one of action and another of prayer and sacrifice. The first group was asked to publicly practice their Christian faith, defend, and establish anew rights of God in a society that was distancing itself from Him. It had a strong social focus: reconcile and unite, in Christian fraternity, the employers and workers, to have, like Jesus Christ, a preference for the poor and the weak.

The second group was characterized by the spirit of victimhood that reigned during this era in France. But the purpose of both groups was to establish the Reign of Jesus in the people and society.

This same focus was found again in the new pamphlet of 1889 entitled "The Militia of the Heart of Jesus". The same name indicates that the Association wanted to be an active movement that would defend and attack. On the other hand, it highlighted the victim spirit for everyone. This focus lasted at least until 1894, since the Reign magazine, dated November, 1893, recommended to its readers the rules of the "Militia and the Victims of the Heart of Jesus".

But everything changed quickly after 1894. The pamphlet of 1897 "The Disciples of the Heart of Jesus" does not speak anymore of action. It only published the rule for the second group in 1889. It speaks about consoling the Lord, to make him feel again the attention that his friends from Bethany offered Him. This focus appears to be much like the one found in the association founded by Fr. Prevot when he was in Aix. This does not say that it comes from him. This is still strange, since 1896-97 were the years of Fr. Dehon’s major social activity. On the other hand, we also know that, during this same time, a newly formed group under Fr. Blancal wanted to return to a more contemplative life. Does it come from them? We do not know.

The publication of this pamphlet lasted until approximately 1902. We have in the archives an example that recommends to the associates a book by Fr. Jeanroy, which was published in 1901. In 1905, Fr. Prevot proposed to Fr. Dehon to reorganize the association according to the model of apostolic prayer.

In 1906, the pamphlet "Love and Reparation" was published, with the sub-title "Prayer and Immolation in favor of the Church, the clergy, and the society". Two groups are still presented. But, he two groups were for prayer and for sacrifice. It was not like 1889, with the group of action and another for prayer-sacrifice. This is fulfilled with the model of the "Apostolate of Prayer".

This pamphlet, marked by the personality of Fr. Prevot that had a life of prayer and great sacrifice and deep in the spirit of victimhood, was considered necessary to have a fruitful apostolate. It does not highlight the apostolate very much. This does not mean that he was not in favor of the apostolate. For example, the novices were recommended to go to the missions. He would have wanted to find a hospitality house for infirmed clergy, retired, or in difficulty.

This spirit of victimhood did not focus on the apostolate. It was a quality that Fr. Prevot gave to the Association and lasted for many years. This spirit was highlighted by his book "Love and Reparation" and was considered the manual of piety for the associates. Even after his death in 1913, a fifth edition was published in 1921.

In 1923, "Adveniat Regnum Tuum" was created. It also wanted to be an association of prayer and sacrifice. Their goals were:

• -To repair the offenses done against Christ in the Eucharist.
• -To re-establish Christian principles in consciences, families, and society.
• -To promote the increase of priestly and missionary vocations.

Fr. Dehon, himself, highlighted the apostolate. We also saw this in the document "Unity with the Congregation". He said, in his SOUVENIRS of 1912, that he had two great initiatives in life for the apostolate: 1) to lead the clergy and the faithful to the Heart of Jesus; and 2) contribute to the progress of the people through works of justice and charity. Both initiatives form part of the apostolate that we are to continue, spread, and make strong. Since this last point had been forgotten in the past, it pertains to the lay Dehonians of today.

We live in this secularized world which requires a more active Christianity, preached by example. It requires a great love, also, for the Church and her progress in the world, especially for the vocations and the missions. The documents contain other essential elements: the act of oblation, or the offering of our lives, during the Holy Mass, which we should attend frequently; Eucharistic adoration; accepting pain and suffering with serenity; putting ourselves in the hands of God with great confidence and living our lives with optimism and joy. Virtues proper to lay Dehonians are, also, being open to a greater spiritual formation, of generosity in sacrifice, and the availability, the fervor of charity, practice and promote reconciliation and mercy, simplicity in life, and kindness which leads the people to God. The model in all of this must be the person of Jesus Christ, the Heart of Jesus, from whom they also receive the strength to fulfill their mission in the world and in the Church.

This is a small profile of a lay Dehonian that history teaches us.

NB Please cf. the Dates Les Plus Importante de L'association Reparatice (1878 to 1963). This is available in French and Italian.