LIFE OF THE CONGREGATION
Les Ulis-Massy, May 1997
After the Provincial Chapter of November 1996, and in the perspective of the General Chapter of May 1997, the Fraternities in the world of the worker felt the need to take up their life and their mission once again.
In this dossier we present the contribution of the Les Ulis-Massy Fraternity. In this paper, we feel that one will find some elements of history, the feeling of living the life of a religious in the world of the worker, and a look at some of our questions in relation to the future. A few documents and explanatory notes have been added as an annex. Here is the plan of our statement: I. The community situated within a history; II. In the world of the worker, a religious life lived close to the people and meaningfully; III. Questions for tomorrow: the gambles and the challenges.
I. THE COMMUNITY SITUATED WITHIN A HISTORY
1. There was the JOC... (Young Christian Workers) the P.O. (Worker Priests), the Mission to the Workers... There was the Second VATICAN Council...
The great adventure which is the evangelization of the workers' world has changed the face of the Church. Many male and female religious feel themselves called to enter this adventure. And we feel the same way.
Being accompanied by the Movements and having the nearness of the P.O. had a strong impact on us. In addition there is the fact that this missionary drive among the workers corresponded so closely to the charism of Father DEHON.
Lastly, under the compelling effect of Vatican II, our way of looking at mankind, at the world and at ourselves has been transformed: the Gospel calls us to "the incarnation", to live our humanity with the people of our time.
At the same time, all around us, the religious institutes are coming out from "their" hospitals, from "their" orphanages, from "their" schools, from "their" great houses... Male and female religious no longer wish to place themselves "apart", nor to live "in cubicles". Men, women, just like the men and the women who surround them, are searching to take their own place in the life of the world: consecrated envoys sent into the world as witnesses of the Gospel.
It is at the heart of this renewal that we too, along with many other Congregations of male and female religious, have begun to be present in small fraternities in the working class areas, in the crowded cities.
2. The Stages of Setting Up the Communities
In the world of the worker: Saint Quentin, 1970; Saint Genevieve-des-Bois, 1972 to 1981; Les Ulis, 1975; Grigny "La Grande Borne", 1981 to 1986; Massy, 1990.
And subsequently in the rural world affected by restructuring: Aubigny; Brazey-en-Plaine; Lacanche.
In 1982, the fraternity of Lacanche united with the fraternities of the Workers' World. There were many things which already united us: the perspectives of the S.C.J. religious life, the mission of sharing the life of people who lived in deprived environments - including a simple dwelling place and working for a salary - the pastoral ministry and its link to the apostolic movements, the "Associated Teams"...
3. The various ways we have entered the world of the worker
a) The communities live in a working class area and share the daily life of the people: a "life with".
Among the members of each community,
- one or two members are engaged in paid work. This life with the workers leads them to share in their actions, in their struggles for a more just life condition and for more dignity...(trade unions, boards of arbitration...)
- others are more present in the life of their district or of the city, particularly within self-formed action groups (tenants' associations and various organizations for "better living"...)
We are present with men and women who fight for brotherhood, for solidarity, for a life which is more like that of a world "citizen"...(associations for peace and for friendship among peoples).
b) Our presence as a Church aims to be close to the workers' world, particularly by participation in the MISSION TO THE WORKERS:
- through commitment in the service of the Movements (ACE, JOC/F, ACO, chaplaincy, animating and accompanying...)
- by participation in the LOCAL MISSION TO THE WORKERS, with our various collectives of priests: P.O., GREPO...
- the Religious Life...
Male and Female Religious involved in the Missions to the Workers: the fact of participating in the working life and, at the same time, the action taken to revise our religious "way of life" have led us to meet once in every 3 months. At our meetings we share our reflections, prayer and worship, and find that this comforts us in our mission to the religious life, in fidelity to our respective charisms.
It is also essential for our different S.C.J. fraternities to sustain themselves in the light of the charism of our Father Founder.
4. The Developments in This History
- For those who have reached the age of retirement; a different mission is received from the diocese; the work is finished and a new one must be sought...
- Important changes in society influence the forms of work: --- manual workers are less numerous but other fields are opening up, for example the social fields, the fields of education and formation...
- Developments occur on the level of a living presence of the Church in the big cities where one is more inclined to go out and meet the people, to become involved in: a world of immigrants, situations of exclusion and of poverty...; other religions, including Muslims, Buddhists, etc.
II. IN THE WORKERS' WORLD, NEARNESS AND A MEANINGFUL RELIGIOUS LIFE
1. The Society of Today
Today's society is marked by a collection of deep changes: one world has disappeared and another is in the process of emerging; this is our world. It is within this world, and not elsewhere, that we must perceive the activating presence of the Holy Spirit. The difficulties which we observe cannot prevent us from thinking of the enormous power which is being used in the field of communications, of scientific progress and of international solidarity.
At the same time, when people see the economic reality becoming heavier and heavier they subject themselves to the interest of the financial powers: multinational enterprises, The World Bank and The International Monetary Fund. Some businesses transfer their activities towards the countries where labor is paid less, others bring in clandestine workers.
The organization of work itself is altered. Robotics have taken over many jobs. Unemployment is continuously on the increase, making it difficult for families to feed themselves, look after themselves, have a roof over their head. The difference, between those who come out of it well and those who are put to one side, is constantly increasing. The result of this is a profusion of distress: nervous depression, suicide, drugs, violence...
For certain observers, this situation cannot be stemmed. It is "the price to pay" for entering modern society. For others, fortunately, it is necessary to get out of this servitude, to regulate the power of money and to invent a society which gives the first place to man; a society which respects all men and does not leave the weakest by the wayside.
2. A Church Closer to the Working World
In France, relations between the workers' world and the Church have long been marked by mistrust. In order for things to develop, many initiatives were necessary. The powerful image of the "worker priests" came to strengthen the witness of the Christian Working Youth and of militant Christians in the working world.
The Church, stimulated by Vatican II, has drawn closer to the joys, the hopes and the efforts of all mankind. Their lives and their place of meeting with God, have become the object of growing attention and respect. The priests who are sensitive to the expectations of the working world have made new efforts towards a more suitable ministry and towards giving support to committed Christians. Male and female institutes have sent religious communities into the cities and they engage themselves in a quest for a religious life which has more to say.
3. S.C.J. Fraternities in the Workers' World
Father Dehon, director of the works of the diocese of Soissons and animator of the Ecclesiastical Congresses, incited the priests of his generation, in dynamic terms, not to stay confined in their pius surroundings: "Go out to the people". He paid as much attention to the material needs of the workers as he did to their religious needs. He was not satisfied to comfort the poor, but he concerned himself with the causes of this poverty and the remedies to be found.
In the life of Father Dehon, union with Our Lord and social commitment call to each other with the same implication that existed in the life of Jesus: love of the Father and love of mankind.
The progress of fraternity in the workers' world seems to fit in well with the spirituality of that which animated our founder: the Heart of Jesus. For us it is one of the ways of putting our Rule of Life into action: "We also live out our union with Christ in our availability and our love for all, especially for the lowly, for those who suffer. For how can we really understand Christ's love for us, if not in loving as He did, in deed and in truth?" (Cst n.18).
After more than 25 years of experience and of sharing our life, we discover that this life, lived in proximity with others, has been transformed both within ourselves and in the world around us. We are witness to a new force, one which transforms people when they set themselves to work with others. We are witness to the gestures of solidarity which people are capable of at the very heart of their poverty.
In sharing this life in community, we offer thanks to our Father who reveals the secrets of the Kingdom to the lowest of the low. In return we are stimulated to represent, by our presence, something of the infinite love of God, something of His tenderness, of His desire that all should have life in abundance. "Being with", "living with", "fighting and loving with", "sharing in the efforts of mankind" when they take action for justice... When we live in this manner it seems to us as if we are taking root in the mystery of Christ who came to save that which was lost and who ceaselessly asks that his Church should look out beyond its enclosure...(cf. John).
Does not Dehonian spirituality imply that we should invest our efforts in the direction of those from whom the Church is distant, who ask for nothing and sometimes seem to hope for nothing from her?
For our part, we express the desire that this missionary perspective be very present in the priorities upheld by the Province and in the debates of the General Chapter, so that it can become concrete in daily life and influence the redistribution of our forces.
III. SOME QUESTIONS AND SOME ELEMENTS FOR REFLECTION ON THE FUTURE OF OUR COMMUNITY
1. The Departure of a Community of Female Religious Who Were Settled in E. Zola, Massy
In 1995 three female religious were called by their Institute to dissolve the community of Massy. The demands of regrouping led to this knowledge: the female religious who had reached "retirement" age were easier to move than those who were "active".
The outcome of this move was a great emptiness which had many aspects:
- many of the "lowly" ones had been united together by the female religious;
- there were no longer the networks of life where the Church was present;
- there was now a lack of presence in the associations of the district;
- there was a need for service within the Movements ...
This LACK is still felt today:
- in the plan for service to MAN and mainly to the "lowly" ones;
- in the plan for the presence of Jesus Christ among the poor;
- in the plan for the birth of a Church in the world of the common man.
2. For Us Too: What May Come Into Play?
- Age, health, the hazards of life;
- the calls, the urgent demands coming from the life of the workers, and coming from the Church;
- the condition of the Province: its quest...
- the fragility of the community, which means that if somebody left they could not be replaced.
For us this was not a short term situation, but one which has to be considered as being more medium term, all the more so because John-Paul's future is not necessarily to stay in our community.
We are also very attentive to the needs which may be revealed in other fraternities, because it is important that there are many fraternities in the Workers' World.
In this type of presence, duration is important. It expresses a FIDELITY in SOLIDARITY and it is necessary if one wishes to be even a little credible and to be bringers of HOPE.
3. The Concrete Situation Regarding the Various People Concerned, and the Possible Developments
a) For the oldest: the end of the "mission mandate": what future can be envisaged?
- for the "active" people, the ones who are "earning"...
- for the youngest...
b) The community is open to receive
- young people in training;
- other brethren interested in our way of living the S.C.J. vocation.
This proposal is to be discussed and worked out
- in the Province;
- in the Congregation.
c) It could be envisaged that a member of one fraternity could go to another fraternity to give it support
d) In thinking of the future, one absolutely must realize that the fraternities will not be able to continue their presence as missionaries of evangelization if other religious are not sent to join them.
(One is aware that the Province has only a few possibilities in personnel).
All this must be gone into in greater depth within the community and beyond. It might be possible for this to be inserted in the orientation at the opening of the "Global Project" which the General Chapter offers to us.
ANNEX
Most of the workers' families of the Parisian region, or of urban agglomerations, live in a collective habitat. Our fraternity has chosen to go and live among them. The problems encountered are numerous: bad upkeep of buildings, lax behavior on the part of some inhabitants, high rents and associated expenses in relation to the modest incomes of these families, noise at night, insecurity caused by manifestations of violence or drug trafficking, etc. Faced with these difficulties, the tenants try to leave the district as soon as they have the means, but most of the people have no choice.
Faced with these difficulties, some militants have gotten together and tried to seek possible improvements as a group instead of each one of them staying isolated and passive. Setting a limit to maintenance expenses, encouraging families of very different ethnic origins to get to know each other, taking charge of their own environment first of all, allowing the expression of their own cultures, maximizing the abilities of each and every person... These are the objectives envisaged by various associations.
Through our insertion in the quarter, above all by the fact of our staying there, sharing in the life of the inhabitants, especially doing everything which builds a world in the tone of fraternity and solidarity, we realize that the reserve which people felt during our first contacts has given way to a feeling of mutual confidence. People can depend on each other. Action against an eviction, participation in a support group for families threatened with losing their dwellings, will make a militant say: "I do not believe in God, but I believe in what you are living"; or another one say: "You are all very different from each other. How do you manage to live together?" Believers and non-believers; we think that together we are living something of the Kingdom and that our presence says something of the Love of God offered and shared. In the exchange of giving and receiving, founded on equality, we want to bear witness to Him who became Man among men, sharing our condition in everything except sin...
Being Near Through Work
Earning one's bread with the sweat of his brow, going home at night worn out by the day's work, having only the weekend or late in the evening for family life and personal activities... this is the condition of life among the workers. Thanks to Jean-Claude, Etienne, and Jean-Paul this life is fully shared today with the members of the community. They have made us understand the weight of the workers' life, the disproportion between their salaries and the profits made by most of the firms, the deterioration of the right to work, the technological developments to which workers have to adapt themselves.
Faced with these conditions of work, with fear and with individualism, the reality of unemployment hinders most of them from reacting. All the same, with a reduced number of members, trade union organizations continue to invite the earners to join them. The militants defend the rights of the industrial workers through boards of arbitration. There, men and women, believers and non-believers, people who have in common the fact that they reject injustice and refuse to accept their fate, join together and take to heart the defence of those most threatened. They fight first of all for job security, for salaries which the lives of their families depend on, and for an improvement of their conditions of life.
All this working life, the fears and the hopes of the workers, brings us together in different ways: the trade union commitment of Jean-Claude and Etienne; Etienne's commitment to councils of arbitration, Jean-Paul's work with those who find only casual employment, Moïse's links with groups of retirees. All of us, thanks to the way we share in community, make this life of work our own. We bring the burdens and the riches of it into our prayers. We feel increasingly close and in solidarity with the men and the women of our district who live this life.