Message_39EN

Year XXIII - n° 39 - June 2009

índexLetter to my BrothersBr. Seán Sammon

Genesis of The Year of SpiritualityBr. Peter Rodney

A man, an Institute,a SocietyBr. André Lanfrey

How “Water from the Rock”came into beingBr. Peter Rodney

On the roads of the Year of SpiritualityBr. Teófilo Minga

“Water from the Rock“ and our mission to poor youthBr. Théoneste Kalisa

Year XXIII - n° 39 - June 2007

Editor-in-Chief:Brother AMEstaún

Publications Commission:Brothers Emili Turú, AMEstaún, Onorino Rota y Luiz Da Rosa.

Translators Coordination:Brother Josep Roura Bahí

Translators:

Spanish:Brother Francisco CastellanosGabriela Scanavino

French:Brother Josep Roura BahíBrother Jean RoussonBrother Gilles BeauregardBrother Aimé Maillet

English:Brother John AllenBrother Edward ClisbyBrother James McKnightBrother George FontanaBrother Don Neary

Portuguese:Brother Aloisio KuhnBrother Virgilio BalestroFr. Eduardo Campagnani Ferreira

Photography:AMEstaún, Archives of the GeneralHouse

Formatting and Photolithography:TIPOCROM, s.r.l.Via A. Meucci 28, 00012 Guidonia,Roma (Italia)

Production and Administrative Center:Piazzale Marcellino Champagnat, 2C.P. 10250 - 00144 ROMATel. (39) 06 54 51 71Fax (39) 06 54 517 217E-mail: [email protected]: www.champagnat.org

Publisher:Institute of the Marist BrothersGeneral House - Rom

Printing:C.S.C. GRAFICA, s.r.l.Via A. Meucci 28, 00012 Guidonia,Roma (Italia)

June 2009

page 2

page 6

page 12

page 16

page 22

page 32

What are the most significantaspects of “Water from the rock”? page 36

My spiritual journeyBr. Javier Espinosa page 38Mary is also our sisterBr. Afonso Murad page 40Marist Spirituality, which flows from the tradition of MarcellinBr. Jaume Parés page 43Our Saints and Marist SpiritualityBr. Giovanni Maria Bigotto page 45

What is the most important aspect of Marist spirituality in your life? How do you see it expressed in “Water from the Rock”? page 48

My encounter with “Water from the Rock”Br. Horacio D. Magaldi page 50

Marist Spiritualityin my Christian lifeRocío Zamora page 53

Passion for our commitmentNovices, Lomeri, Fiji page 55

A simple story indeedSpiritual Formation Team, Sydney page 57

How does “Water from the Rock”quench your thirst for spirituality ? page 60

Jesus loves us as we areMary Luz Quiroga Revollo page 62

“Water from the Rock” a source of challengeLinda Corbeil page 64

The image of God in “Water from the Rock”Br. Mario Colussi page 66

How does “Water from the Rock”energize your spiritual life? page 68

Simplicity in the light of “Water from the Rock”Br. Alphonse Gahima page 70

The political dimensionof Marcellinian SpiritualityBr. Richard Rajaonarison Tiana page 73

Living signs of the Father’s tendernessBr. John Kusi page 76

Album page 78

Letter to my Brothers

2 • FMS Message 39

Br.

Seá

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. Sa

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Gen

eral

24 February 2009

Dear Brothers and members of the Marist Family

June 2009 • 3

While not exactly a “Holy Year,”the Year of Spirituality celebratedby our Marist Institute from Octo-ber 7th 2007 through October 12th

2008 was marked by the samefervor and included at least asmuch activity as those that occur in our Churchat large every quarter century. More importantly,like the Holy Years that the Church celebrates,our Year of Spirituality gave us all a chance tostrengthen faith by reflecting upon Marist Apos-tolic Spirituality and its place and meaning inour lives today.

The publication “Water from the rock”

The publication Water from the Rock: Marist Spiri-tuality flowing in the tradition of Marcellin Cham-pagnat gave impetus to the year originally. Manysaw its 12 months as an ideal opportunity to be-come better acquainted with this publication andto make their own the message that it contained.

In so doing, they came to discover the Founderanew. This outcome may come as a surprise be-cause we already know his story well. Not born asaint, he spent a lifetime becoming one. Hismother, Maria Thérèse, and aunt, Louise, werethe first to awaken his spiritual life. Their exam-ple and direction were foundational. From both

of them he absorbed the practices of piety andthe spiritual heritage of the high plateau region.The Founder was also fortunate to grow up in theDistrict of Marlhes, a region of deep faith.

His Sulpician seminary professors only had tobuild upon the foundation that was already inplace. As a consequence, Marcellin’s great devo-tion to Mary deepened and the incarnational na-ture of his spirituality blossomed. For Jesus and

Br. Seán SammonLETTER TO MY BROTHERS

The Church’s custom of celebrating a“Holy Year” began in 1300 when Pope

Boniface VIII proclaimed the first one. Thetrue origin of these Jubilees, however, goesback to biblical times and the Law of Moseswhich prescribed a special year for theJewish people. During those 12 monthsadversaries reconciled, land was restoredto its rightful owners, debts were forgiven,slaves liberated.

not Mary was the destination of his faith. Most of all though we knowof the Founder’s love for children and young people and his ardentdesire to tell them just how much Jesus Christ loved them.

Activities to focus attention on “Water from the Rock”

Provinces and Districts throughout the Institute held retreats, days ofreflection, assemblies, and other activities to focus attention on Wa-ter from the Rock but more importantly on the message it contains.

This issue of FMS Message will take you on a pilgrimage through theevents of the last 12 months and acquaint you with what was doneas well as the many people who contributed their time and efforts tomake it the success that it was.


Br. Seán SammonLETTER TO MY BROTHERS

June 2009 • 5

As you begin, keep in mind the fact that Mar-cellin Champagnat was an ordinary man wholived his life at a particular time in history andhad to deal with the political, religious, and eco-nomic realities of his day. But he is also a holyman because he lived that ordinary life excep-tionally well and loved with an extraordinarylove. Having discovered the message of theGospel and letting it transform him, Marcellinwanted to share with others, particularly poorchildren and young people, all that he had seenand heard.

To make God known and loved

To love God,” he often said, “to love God, and tomake God known and loved, that is what a broth-ers’ life should be.” Today this very same chal-

lenge is offered to all of us, brothers and layMarists alike. As you read through this issue ofFMS Message may you not only learn about theMarist Year of Spirituality that has just come to aclose, may you also be inspired to keep its spiritalive in your own life and to encourage others todo the same.

Blessings and affection,

Brother Seán D. Sammon, FMSSuperior General

Genesis of the Year of Spirituality


Br. Peter RodneyChair - Religious Life Commission

June 2009 • 7

Br. Peter RodneyGENESIS OF THE YEAR OF SPIRITUALITY

The mandate of the General Chap-ter which requested the produc-tion of the text set it within amuch broader framework: “tocontinue to encourage reflec-tion on the subject of our spiri-tuality at the level of the Insti-tute” [Choose Life #48.1.] Whatthe Commission envisaged wasthe most effective ways in which the text mightbe a means of spiritual formation. As the Com-mission proceeded with its task during the fol-lowing years, this idea remained in mind.

Called back to the relationship with Jesus

Between 2002 and 2005 the General Council con-ducted its first round of Province Visits. As theCouncil reflected on this first-hand knowledge ofthe Institute a number of echoes were beingheard from many Provinces. Among these weretwo which bear upon spirituality. We kept hear-ing that the religious identity of the Brothersneeded re-assertion and strengthening. We need-ed to be called back to the relationship with Je-sus that is at the heart of our Religious Conse-cration. These visits confirmed the discernmentof the XX General Chapter and the continuingvalue of its First Call:

To centre our lives and communities in Jesus Christ, like Mary, with passionand enthusiasm, and to implement processes of human growth and conversion which promote this.

The origins of the Year of Spirituality liein the very first meeting of the Interna-

tional Spirituality Commission whichproduced the text: Water from the Rock.This group of Brothers and Lay Maristsmet in Rome in February 2004 to reflecton how best to implement the mandate thatoriginated with the XX General Chapter.Very quickly there emerged within theCommission a consensus that what wasneed ed was not just a text on spirituality, asmuch anticipated as it was, but also a pro-cess within which the document would bedisseminated within the Institute.

How to maintain the focus of the Institute on this Call, as well as theother four, now that the ‘first fervour’ of the General Chapter mighthave dissipated? Secondly, Provincial leaders were very conscious ofthe place that Lay Marists are now taking in the leadership of theMarist Mission. Thus giving rise to the challenge – how best to formthem as Marist apostles?

A Year of Spirituality

In February 2006 during its Plenary Session the General Council de-cided to consult the Provincials about focusing the Institute on aYear of Spirituality. The response was very positive and encouraging.The following June during the Plenary Session the decision was madeto have a Year of Spirituality, commencing in October 2007.

The timing of the Year was seen to be particularly advantageous. Itwould come immediately after the process of One Heart, One Mission,that culminated in the meeting in Mendes, Brazil (September 2007),and precede the year of preparation (2008-2009) for the XXI GeneralChapter. A Year devoted to deepening our spirituality would strength-en the natural flow from one focus to the next. In moving towardsthe discernment that is a General Chapter, the Institute would havefocused on the twin facets of our charism: mission and spirituality.

The Statement with which the Mendes meeting concluded containedfive key orientations; one of which committed the Institute to aRevolution of the Heart – Open to the Breath of the Spirit.



June 2009 • 9

In part the Statement declared: “We need to en-sure that our mission is shaped and informed byour rich spiritual heritage”. A Year of Spirituality,focused on deepening of our spirituality wouldbe a clear and practical response to this desire.

Jumping from the Year of Spirituality to thepreparation for the XXI General Chapter, whatdo we see? In convoking this Chapter Br. Seánconcludes:

We stand today in the doorway of a new chapter in the history of Marist life and mission. We could, though, just as well miss this opportunity for renewal. Let us, then, be prayerful and discerning,let us act with courage, let us be true to the dream and heritage of our Founder as we come together in Chapter next year.

(Circular of convocation, page 52)

Hopefully, the Year of Spirituality has given us agreater capacity to be “prayerful and discerning”.

Invitation to drink from the stream of life, which is Jesus

In choosing the theme for the Year, and a suit-able logo to communicate it, the Religious LifeCommission wanted to evoke the image of move-ment, evolution, growth - life. The theme: Waterfrom the Rock: spring of life was an invitationto all Marists to drink from the stream of life,which is Jesus. Deliberately, the theme echoedthe title of the new spirituality text as a way ofboth promoting the text itself, and more impor-tantly highlighting that Marists have chosen thecharism of Marcellin as their preferred way ofliving their Christian life. The logo pointed tothe source, where the ‘flow’ of our Marist spiritu-ality began – Marcellin and the community ofthe First Brothers at the Hermitage - in the val-ley of the Gier.

The inauguration of the Year on Sunday October7th 2007 was intended to also communicate

movement and to involve Marists, both Brother and Lay. The sense ofmovement and inter-connection was demonstrated by the Prayer Re-lay. Beginning with the Novitiate Community at Lomeri in Fiji, andconcluding with the Novitiate Community at Morelia in Mexico, theprayer passed from community to community to community. To 48communities in fact, who reflected the rich diversity of Marist Lifeand Mission – colleges and universities, communities of insertion,communities of Novices and communities of Senior Brothers. All unit-ed in prayer by a common spiritual heritage. During the Year thus in-augurated, the Institute was invited to focus its attention on spiritu-al formation.

The Year of Spirituality was very visible

Each Province and District then took up the potential of the Year inits own way. Existing programs were injected with a new lease of life.New programs of spiritual formation were developed, promoted, con-ducted, evaluated, conducted again ……. There was no lack ofcolour and creativity. In many Provinces the Year of Spirituality wasvery visible. The image inside the cover of Water from the Rock cap-tured exactly the process we envisaged for the Year.



June 2009 • 11

A Day of Thanksgiving on Sunday October 12th 2008

With each Province following its own rhythm andtimetable, the Year concluded at different times indifferent places. Here in Rome we chose to closethe Year with a Day of Thanksgiving on SundayOctober 12th 2008. This is the anniversary of theelection in 1839 of Br François as first SuperiorGeneral. On that day leadership of our Marist lifeand mission passed from the generation of theFounder to the next generation of Marists, repre-sented by François. Our celebration acknowledgedwith gratitude the next generation in our timewho are taking up the role of Marist leadership.They are both Brothers and Lay Marists. All ofthem are the heirs of a spiritual heritage that wehave received from Marcellin, François and thefirst Brothers. “We have been carried on the shoul-ders of a rich spiritual tradition”(#153). In thespirit of the Year of Spirituality, it is a heritagethat has life, and is life-giving:

The Marist spirituality that originated with Marcellin and the founding community has been enriched by the successive generations of Champagnat’s followers. It has now become a stream of living water. Future generations will further enhance this spirituality. With Marcellin, we know that Marycontinues to guide its development.

(Water from the Rock 12)

In this way, though the Year of Spirituality hasconcluded, we pray that the processes of spiri-tual formation for Brothers and Lay Maristswhich it prompted will remain, and more impor-tantly - flourish. This will be the living legacy ofthe Year of the Spirituality 2007 – 2008.

A man,an Institute,a Society


Br. André LanfreyInternational Patrimony

Commission

June 2009 • 13

Br. André LanfreyA MAN, AN INSTITUTE, A SOCIETY

From 1816 to 1824 he succeededin incarnating his own project atLavalla in the form of an ‘oratory’(Bourdin Memoir OM2/754) com-bining fraternity, a multiformapostolate, work and harsh morti-fication. He was formator andcompanion rather than superior.His disciples interpreted his mes-sage along two distinct lines in-carnate in two men: Br. J.M.Granjon, given to missionary ac-tivity; Br. Louis, originally in-clined to the life of seclusion.From 1822 (Life Chapter 10) a spirituality basedon prayer, union with Jesus and Mary, religiouslife, and the apostolate of catechesis appearedfixed in its main lines.

Although recognizing Champagnat as father(1823) and as superior (1825), the Brothersfound a certain difficulty in accepting a verymonastic Society of Mary project founded exclu-sively on the school. For their part, the Fathersof the Hermitage, preoccupied with mission andlittle inclined to live under the same rule as theBrothers, refused the model of an SM centered onthe Brothers. These vicissitudes forced Champag-nat to deepen his adherence to the will of God(Nisi Dominus). Although his work remained un-finished at his death (with no civil recognition,nor approval from Rome nor a rule) his disciples

recognized that the Hermitage was the city ofMary and the mother house of an Order whichcalled them to a ‘ministry’ of catechesis.

Our Marist spirituality rests on threeoriginal pillars: Champagnat, the

consecration of Fourvière and the activeinterpretation of the Brothers.

Through his father, Champagnat was theinheritor of a renewed Catholicism seekingto raise up Christians more conscious oftheir dignity and their responsibilities. Thedocuments reveal to us four stages in theconstruction of his personal spirituality:the irrevocable decision to become a priest(1804); the concern to teach rich andpoor (1812); the intimate link with Marymanifested in the expression: “I am yourslave” (1815). Finally, if Marcellin adheredwithout reserve to the Society of Maryproject in 1816, it was in affirming that :“We need Brothers”.

From the spirit of the Instituteto Marist spirituality

Union with Jesus and humilityDuring the following twenty years, the spirituality assumed definiteshape in grand syntheses such as the Circular on the Spirit of Faith(1848-53), the Common Rules (1852), the Teacher’s Guide (1853),the Manual of Piety (1855) and the Life of the Founder (1856).The ‘Spirit of the Institute’ is composed of identification with that ofMary: union with Jesus and humility founded on the awareness of be-ing nothing before God. This is not a simple devotion but a Marialmysticism.

Br. Louis-Marie (1860-1879) and his successors fought step by stepright up to 1958 to safeguard ‘the spirit of the Institute’ which theyconsidered under threat from a world further and further from God.But at the end of the XIX century a crisis of conscience became evi-dent: was the Brother first of all a monk or an apostle ? First of all acatechist or a teacher?... the secularization of numerous Brothers af-ter 1903 brought to light a problem of interpretation of Marist spiri-tuality which, strongly denied in theory, nevertheless remained pre-sent in practice. For traditionalists, Marist spirituality could only be


Br. André LanfreyA MAN, AN INSTITUTE, A SOCIETY

June 2009 • 15

expressed in community (rule, habit) while forthe secularized, it was first of all an apostolicspirit assumed by individuals.

The change of perspective was operative in thechapter of 1958 which accorded more spiritualautonomy (meditation and spiritual reading inprivate…) and replaced the concept of spirit ofthe Institute with that of spirituality (Circular ofBr. Charles-Raphaël). This tardy opening wasswept away by the Council and the social eventsof the years 1965-75: the Institute had to reformitself in earnest. In the years 67-85, Br. Basilio

Rueda laid the bases of a new and remarkablesynthesis of our identity.

On emerging from this troubled period, the Instituterecognized spirituality as its central issue: hence thecirculars of the generalates of Brothers CharlesHoward and Seán Sammon on this subject. Sincethen the Marist identity coming from Champagnat isdefined less as an Institute than as a current ofspirituality addressed to all types of life (religious,priests, lay people). Water from the Rock appears asan aspect of this work of redefinition still far fromachievement, insofar as achievement is possible.

How “Water from the Rock”

came into being


Br. Peter Rodney, CGCo-ordinator International

Spirituality Commission

June 2009 • 17

Br. Peter RodneyHOW “WATER FROM THE ROCK” CAME INTO BEING

From this passionate seeking ofGod and the meaning of life,would grow communities experi-enced as schools of faith(Choose Life #20). Through incar-nating her attitudes, our seekingwould be done in Mary’s way(Choose Life #21).

Among a number of means of nurturing this vi-tality the Chapter requested:

To continue to encourage reflection onthe subject of our spirituality at the level of the Institute, and to planthe production of a document along the lines of “In the Footsteps ofMarcellin Champagnat“, taking intoaccount the two principal aspects of ourspirituality: the Marial and the apostolic.

(Choose Life #48.1)

By 2003 the General Council was in a position toadvance the implementation of this mandate. InJune it called together a representative group ofBrothers. This Spirituality Think Tank shaped thedocument in three specific ways. It clarified theintended audience of the document and therefore

its style. Thus from the very beginning it wasclear the audience would include Lay Marists; -with their help it would speak to their experienceof the charism of Marcellin. The Think Tank re -commended that the commission given responsi-bility for producing the text make use of expertsin our spiritual patrimony as well as in communi-cation. Thirdly, it offered to the commission asuggested structure for the text.

From the vision of the XX GeneralChapter this text came into existence.

Having discerned the five Calls, theChapter began a more profound reflect -ion on each of these key dimensions ofour life and mission. What would be signsof vitality? How could this vitality benurtured?

In the area of spirituality the Chapter en-visioned an Institute in which Brothersenter into processes of personal growthand conversion (Choose Life #19).

The structure for the documentBy September 2003 an International Commission, composed of bothBrothers and Lay Marists, was in place and it held its first meetingin February 2004. Following processes which formed its own spiritand clarified its mandate, the Commission built upon the work ofthe Think Tank. A key moment during this meeting came towardsthe end, when the structure for the document was changed signifi-cantly.

Provisionally entitled: A Marist Spiritual Way, it was proposed thatthe body of the document consist of four parts: Marist Way to Identi-ty, Marist Way to God, Marist Way with People, and Marist Way toMinistry. Using other terms these four parts describe – vocation(consecration), prayer, community, mission. In this way the proposedtext would re-express today those elements whose integration theXVII General Chapter in 1976 saw as essential for the renewal of theReligious Life of the Brothers.

Each part was to be modeled on the structure within the Constitut -ions, where most chapters follow the same developmental sequence.



June 2009 • 19

In the case of the spirituality text, the develop-ment would be: in dialogue with the world andyouth of today, in dialogue with the experienceof the Church, in dialogue with Mary and withMarcellin, the way of today’s Marists. By thismeans the text would be based in experience, es-pecially of young people. It would then reflecton that experience in the light of the Christiantradition, as mediated for us by Mary and Mar-cellin. Finally, we wished that the reflectionwithin each part would conclude with practicalmeans by which this dimension of our spiritualityis lived and nurtured today.

Collection of material

Between April and December 2004, the Commis-sion conducted its First Consultation. A great va-riety of groups, consisting of Brothers and LayMarists, were consulted about their experience ofour spirituality – apostolic and Marial. Informa-tion on both our patrimony and Mariology wasgathered from experts. All this material was stud-ied during the second meeting of the Commissionin February 2005. The structure of the text wasconfirmed. Planning commenced on the specificcontent of each part.

By the time the Commission gathered for itsthird meeting in February 2006, a draft text hadpassed through three revisions. This meeting re-vised the text again, producing Version 5, whichwas then refined even further. Version 6 was sentout to representative groups within the Instituteduring the Second Consultation. From March toJuly feedback was invited.

In August 2006 a Writing Group of the Commis-sion spent eight days reading the mountain ofmaterial that was sent in, analyzing it, and syn-thesizing the comments. We were told that thedraft document contained the essential ele-ments of our spirituality. Yet a number of otherthings were also very clear. The draft was seenas too theological for the intended audience.Jesus was insufficiently present.

Scripture was lacking. The draft text lacked sto-ries of Marcellin. Part One (on identity) wasvery problematic and needed to be re-writtenentirely. The Writing Group set to work andshaped the structure of the text to what it istoday. Part One opens with a statement of ouridentity and the origins of our spirituality inMarcellin and the Founding Community.

The characteristics of our spirituality are identi-fied and explained. Each Part has a scripturethread through it. The text concludes with a‘magnificat’ prayer to Mary. Thus we arrived atVersion 7.

When the Commission met for the fourth and fi-nal time in November 2006, it further refined thetext into Version 8. As well, this meeting settledon a name for the text. The entire title has sig-nificance:

Water from the Rock

Marist Spirituality

flowing in the tradition of

Marcellin Champagnat

The Commission knew that in everyday usage the document wouldcome to be known by the major title, so we wanted something bothdistinctive and evocative. The twin images of ‘water’ and ‘rock’ arevery rich in both our Christian and Marist traditions. Further, wewanted the title to identify the book as one dealing with spirituality.In identifying the spirituality as Marist we needed to qualify thisterm, since we are not the only Marists. Finally the verb ‘flowing’ waschosen deliberately. It conveys the sense of movement, of life. Inthat the spirituality flows from Marcellin conveys both our originsand development since that time. This development continues beyondour time and circumstances.

Might I suggest one means, in relation to Water from the Rock bywhich this development is taking place. The structure and ‘flow’ ofthe text can be diagrammatically presented as follows:



Part 1 (“Drawing from Streams of Living Water”) articulatesthe origins and characteristics of our spirituality. Parts 2,

3 and 4 present how the spiritualitythus described, is lived out and

nurtured in three key ar-eas of our life. The ti-

tles of each part con-nect together todemonstrate theflow and the unity:Drawing from steamsof living water, wejourney in faith, as

INTRODUCTION

PART 1

CONCLUSION

PART 2 PART 3 PART 4

Spiritualjourney

Communal life Mission

June 2009 • 21

brothers and sisters, bringing good news to thepoor. We see new visions – dream new dreams.

What is just beginning is a study of the text froma more ‘horizontal‘ perspective. Diagrammaticallyit could be presented as follows:

It is well worthwhile to study a theme across thetext. The four themes given here are offered asexamples. [Some of the articles in this edition ofFMS Message present the fruit of this method ofreflection.]In January 2006 the Commission was relievedand happy to have concluded its task and pre-sented Version 8 to the General Council. It wasaccompanied with ideas, prepared by a Communi-cations Group within the Commission, on howbest to publish and disseminate the text. TheCommission was firmly of the belief that a textalone does not entirely communicate our spiritu-al heritage. Pictures, images, symbols all have

significance. For this reason, for example, eachpart of the text has its own distinctive image:the rock at the Hermitage, a stream, pathway,table at Lavalla, fire, and Marcellin carrying thechild.

The Council suggested further improvements tothe text. Thus emerged Version 9, which redactedin its base language (English), became the FinalVersion. On June 6th 2007 Water from the Rockwas formally promulgated for the Institute by theBr.Seán, Superior General. This is the text, soattractively published, that we have in our handstoday. We trust that it invites a response.

Mary

Solidarity

Simplicity

Compassion

CONCLUSION

PART 2 PART 3

Spiritualjourney

Communallife Ministry

PART 4

INTRODUCTION

PART 1

On the roads of theYear of Spirituality


Br. Teófilo MingaSecretary of

the Religious Life Commission

June 2009 • 23

Br. Teófilo MingaON THE ROADS OF THE YEAR OF SPIRITUALITY

An original idea: the ‘Prayer Relay’ at the opening of the Year

Throughout the Marist world the‘Prayer Relay’ that opened theYear of Spirituality was very muchappreciated. In it people were responding to oneof the three wishes formulated by the Commissionthat wrote the text: “Our hope is that the docu-ment will enrich prayer, provoke reflection and in-spire action“ (WfR, page 19).

The whole document was prayed on the openingday. Sections (hereafter numbers #) of the texthad been distributed across the forty-eight par-ticipating communities. In addition to thesense of unity it created within the Institute,the Prayer Relay has had at least two other ad-vantages: 1) it inspired many Marist Brothersand laity, to make their own prayers from Waterfrom the Rock, especially in important momentsof the Spirituality Year and of the Province, and2) some Provinces created their own ‘Prayer Re-lay’ committing all communities to this initia-tive. The exercise generated from the begin-ning a phenomenon that was to be seenthroughout the Year of Spirituality: a great lovefor this document, seen as a special source ofprayer.

A lay friend expresses it this way: “Frequently Iread a couple of paragraphs in order to be pene-trated by Champagnat spirituality. It is graduallybecoming a very important source of nourishmentfor my everyday life.”

How was the Year of Spirituality lived outin the course of its twelve months? How

was the book Water from the Rock (WfR) re-ceived in the various Provinces of the Institute?

I have been asked to write a word for this is-sue of FMS Message, based on my experienceas Secretary of the Religious Life Commissionduring the Year of Spirituality. This experi-ence consisted of the animation of retreats,seminars, conferences, and week-ends of re-flection. Moreover, personal contact withpeople of the Marist World, Brothers and LayMarists, during the Year of Spirituality, wasvery rich as well.

Some personal reflections

The enthusiasm generated by the document throughout the Congregation

People had been expecting the document as a necessary tool for thelife of the Congregation in general and for the life of Brothers andLay Marists, in particular.

One voice among so many others: “I will also want to pass a word ofthanks to the commission that came up with this document “Waterfrom the Rock.” I want to think that it really is the work of the HolySpirit and that the commission was guided by the Spirit to come upwith such a beautiful work that merits our appreciation and our carefulconsideration”.

The enthusiasm generated by the document is expressed in at leastthree ways:

1. The number of translations that were made of the document. The ori -ginal document is in English and was immediately translated into theother official languages of the Institute: French, Spanish and Port -uguese. In addition, paying attention to the differences in expressionthat occur in the same language, we printed a version of ‘Portuguesefor Brazil’ and ‘Spanish for Latin America’. There are translations in



June 2009 • 25

German, Dutch, Italian, Catalan, Korean, Hungar-ian, Greek, Sinhala, and Tamil. Counting theBrazilian and Spanish versions prepared for LatinAmerica as ‘independent’, we calculate that WfRhas been published in sixteen languages. Trans-lations into Arabic, Kiswahili and Urdu are on theway. Apart from the Constitutions no book in thehistory of the Institute has had such a linguisticextension, or received such a warm welcome.The different translations respond to a need to‘feel’ and to ‘live’ the document.

2. Another element that speaks of the enthusiasmgenerated by this document across the MaristWorld is the number of copies that were printed.Again, most probably, no other document in thehistory of the Congregation has been printed inso many copies. In all, 61,700 copies have beenprinted – so far. (See Appendix).

3. The third element that demonstrates the enthu-siasm aroused by the document is the number ofactivities and prayers that were generated duringthe Year of Spirituality. These initiatives contin-ue to be promoted at both local and Provincelevels. In addition, prayers were prepared inRome primarily for centres of formation or forProvinces as requested by the Provincial. Allthese prayers and initiatives show great creativi-ty, dynamism and audacity. On such occasionsthe feelings were always the same: the book wasand continues to be a source of inspiration forboth individual and communal prayer.

Here we may mention that the document willhelp all of us to deepen the reflection on MaristSpirituality. This reflection started long ago withour researchers and historians. Water from theRock is one element more, helping this reflec-tion. Some long articles with a certain depth maybe seen already. Others, simpler, offer as well aworthwhile reflection on some parts or numbersof the document. They are smaller articles, butthey respond to the wish of the Commission thatthe text be a “source of reflection”.

I think it is appropriate at this point to commenton the fact that Lay Marists expressed a special joyupon receiving WfR. What surprised me was how,almost everywhere, the attitude of lay people hasbeen that Water from the Rock is, as they say, “ourdocument.” Throughout the Institute, the idea hassurfaced that for Marist lay people sharing in themission is not enough. They feel it necessary aswell to share the spirituality, and to live the spirit -uality, that Marcellin handed on to us.

A Lay Marist wrote: “I’d say that ‘Water from theRock’ is a book that needs to be read over and overagain. More than that: it is a book to be worndown, like a ‘biblical tablet’ under a cascade of ‘wa-ter from the rock’.“

Because they share a common mission, LayMarists and Brothers have lived a sense of com-munion. Now such communion is to be consoli-dated and deepened by spirituality.

“The unsuspected riches of our new book of spirituality”

This statement was part of a personal reflection made by an AdGentes Brother. The Brother went on to mention some of the riches,to which I add others.

a) ‘Eucharistic man’, ‘Eucharistic woman’

Is Eucharist a fundamental dimension of Marist spirituality? The an-swer seems to be affirmative, when one thinks either of the tradi-tional elements of our spirituality (such as the practice of the pre -sence of God and of having the ‘first places’ - at altar, cross and crib)or of the new elements suggested by Water from the Rock. In thethree numbers of WfR that explicitly mention the Eucharist (#23,#86, #104), the sacrament is presented as the CENTRE of our lives.In three other numbers, the theme arises in connection with Jesus asthe CENTRE of our lives (#4, #116, #135).

However, Water from the Rock does not stop after mentioning the Eu-charist in our lives, as a Sacrament. It points to a Eucharistic life, toa way of living in a Eucharistic way. This is well expressed with thefour adjectives coming, all of them, from the Eucharistic world: gath-ered, blessed, broken and shared (#86, #104- #108). From this per-spective we may understand better the expression we find now so of-ten in spiritual writings: to build up within us the ‘Eucharistic man’.We understand better, as well, the expression John Paul II applied toMary; calling her “the first ‘Tabernacle’ in history” (Ecclesia de Eu-charistia, 55). This is to say, Mary is the ‘Eucharistic woman’.

b) Dimensions of the spirituality

To be complete, spirituality must not neglect these three dimensions:mystical, biblical-theological, and ascetic. It is clear that WfR doesnot overlook any of these elements. Keeping them together in a bal-anced way is to place all of us on the right track, revealing what is bestin Marist spirituality as a way of life for many people in the Church.

The mystical dimension appears in Chapter Two (#71 - #73). There,mystic people acknowledge the active presence of the Holy Spirit inthe world and the presence of the Lord in all events. Mystic peoplediscover the Lord so as to enter into communion with him. The mys-tical is, in the end, an attitude of welcoming and of contemplation ofGod and his mystery. Its aim is communion between man and God.

It is important that WfR underlines this aspect. In doing so it pre-sents, again in a Marist way, one dimension that is present in all



June 2009 • 27

spiritualities. Christ is the mystic per excellencebecause of his total and permanent union withGod, thanks to the strength of the Holy Spiritdwelling in him. WfR underlines the presence ofthe Holy Spirit in the growth of all mystic peo-ple. It is the Spirit who leads us to full commu-nion with God: we are Temples of the Holy Spirit(cf John 14: 23; 1 Cor 3: 16).

Chapter Two, as well shows the ascetic dimension,suggesting to all Marist people “certain practicesthat are essential to nurturing our faith life asMarists” (#79).

c) A fundamental importance of the Biblein our Marist Spirituality

Is there a biblical dimension to our spirituality?It is completely appropriate to raise this ques-tion because from Vatican II onwards the Biblestarts having a fundamental importance in ourMarist Spirituality. Water from the Rock is withinthis biblical flow. It is a good example of inte-gration of Scripture, more and more, in ourMarist Spirituality.

1. All chapters are introduced by a biblical textof great significance. The last of the chap-ters clearly refers to the proclamation of theGood News to the poor. Therefore the GoodNews of the Bible is central to our apostolicactivity.

2. One of the features of our spirituality accord-ing to Water from the Rock is “Love of Jesusand His Gospel“ (cf #19-#24). Moreover, allthe chapters and in a special way the fourthone contain several biblical references.

3. One of the practices suggested in the docu-ment is that we nurture our spiritual lifethat is to say, our spirituality, through Lec-tio Divina, or meditating on the Word ofGod (cf #80).

4. An attentive observer would note that thesymbols associated with the different chap-ters are all rich in biblical overtones: water,fire, rock, the way, the table.

Moreover, we could even say that all spiritualityis dynamic. Consequently, any spirituality canassume, today, some elements of the past thatwere forgotten or were not discovered or werenot even there. Rather they are now emerging asa way of responding to the basic needs of thehuman person. The Bible is today, more andmore, at the heart of Marist spirituality.

d) Beyond the apostolic and marian aspectsof our spirituality

Water from the Rock widened the horizons of ourspirituality. Such is the unanimous feeling in allProvinces. Practically, since the days of VaticanII and the General Chapters of our Congregationin 1967/1968 and 1976, the study of Marist spir-ituality focused on its apostolic and Marian di-mensions.

In fact, the Chapter of l976, in its Prayer, Apostolate and Communi-ty document, coined for the first time in the Institute, the expression‘Marist Apostolic Spirituality’.

Water from the Rock does not deny the apostolic and Marian characterof our spirituality; on the contrary, it is reaffirmed many times. Thedocument states from the very beginning that Marist Spirituality is“passion for God and compassion for people” (#1). To speak of“compassion” for people is to describe the apostolate we are invitedto do in the Church, doing it in a compassionate way. Compassionand apostolate are not two distinct realities. They form a unity whenwe speak of Marist Spirituality.

But Water from the Rock also reminds us of other elements of ourspirituality that were not as repeatedly stressed as the apostolic andMarian elements. These ‘new’ elements are not found so explicitly inthe six defining characteristics that appear clearly in Chapter One.All of us now know the characteristics by heart: the presence andlove of God; confidence in God; love of Jesus and his Gospel; spiritu-ality lived in Mary’s way; family spirit; a spirituality of simplicity.

In addition to these six characteristics, however, Water from theRock also makes us aware that our spirituality is communal, re-

lational and affective, simple and down-to-earth, passion-ate and incarnated, missionary and eucharistic. We arenot used to this language. Gradually, however, WfR willmake it a common language in the Marist world. Thesecharacteristics have always been our richness, but theywere somehow hidden. Now they will appear in the light.Water from the Rock has served as a ‘revelatory’ document.

e) An apostolic spirituality where mission “ad gentes” is highlighted

It is clearly accepted and understoodaround the Marist World that our spiri-tuality is an apostolic one. Waterfrom the Rock recalls the apostolic di-mensions several times; as does theintroductory letter from Seán. Chap-ter Two also reminds us of this aspect,in a way perhaps that is too repeti-tive. For its part, Chapter Four com-pletes Chapter Two in a magnificentmanner, widening the world of ourapostolate, “directing our journey tothose places where others would prefer



June 2009 • 29

not to go“ (#149) and “generously answering tothe call of Mission Ad Gentes“ (#150).

Although WfR does not make the point explicitly,it is clear to the Marist World that our spirituali-ty is a ‘missionary spirituality’ confirming andconsolidating what was already present in ourConstitutions: the existence of a “Marist mission-ary spirituality“ (Con. 91). Now WfR confirms thepoint, calling to mind explicitly the invitation ofMission Ad Gentes. Lay people and Brothers ac-cept this dimension, not only as a response tothe call of the Lord: “Go out to the whole worldand proclaim the Good News.“ They accept it as aconstitutive dimension of our spirituality. And wehave here a wonderful relationship betweenspirit uality and mission. Both realities completeeach other; one does not go without the other.

On the other hand WfR assuming and confirm-ing this missionary dimension of our spirituality

just updates a tradition coming from our ori-gins: Champagnat sent Brothers to Oceania. WfRproposes with strength and courage the redis-covery of Mission Ad Gentes by the Institute. Indoing so WfR is telling us that an attitude ofopenness and missionary availability is part ofour spirituality.

f) The feminine dimension of Marist spirituality

Our spirituality is also “strongly relational and af-fective“ (#31). Would it be an exaggeration tospeak of a ‘feminine dimension of Marist spirit -uality’? The question arose often and in manyMarist milieux. This is because in WfR the themeof Mary is one of the most present, if not themost present. Mary inspires our attitudes (#27,#113, #114, #131); with Mary we praise the Lord(#88, #151); Mary is present in our mission (#5,#11, #26, #27, #75, #132, #133, #149); we put

our trust in God as Mary did (#61, #68). These few references tell usthat it is from the presence of Mary in our spirituality and in our doc-ument that we can deduce, without any difficulty, a possible femi-nine dimension of our spirituality.

Number 31, speaks of how Marcellin relates precisely to Mary: “theimage of sister has enriched the ways Marists relate, and define theirministry“. Could we not say, as well, the image defines our spirituali-ty? Doubtless Mary inspired the first Marists to dream of a renewedway of being Church. She inspires the Marists of today to be “a Mari-an Church having a maternal heart where nobody is abandoned”(#114). As we underline this Marian dimension of our spirituality weare underlining at the same time its feminine dimension.

g) The presence of the Spirit in us

The Holy Spirit is the source of all spirituality and all ministries:such is the case for all Christian spiritual traditions. To state this isalmost a repetition of terms: there is no spirituality without thepresence of the Holy Spirit. Moreover, to live spiritually is to liveaccording to the Spirit of God. It is amazing the number of timesthat the Water from the Rock makes the point that the Spirit issource of our spirituality (see page 15, #50, #87), source of theapostolate (cf page 15, #124, #148 , #156), or source of both at thesame time (see #13, #43, #60, #72, #74, #117, #132, #133). In visiting the Provinces, I have come away feeling that we need togo back more insistently to the action of the Spirit within us. Infact, someone called my attention to a certain similarity between



June 2009 • 31

the ‘little virtues’ and the fruits of the Spirit. Arenot the Little Virtues a fruit of the Spirit?

Continuing on the familiar road

Have the Provinces and the Marist World in gen-eral lived the Year of Spirituality?

There is no doubt that they did. The panorama -“Marist Spirituality 2008“ - is in fact very varied:there were activities, prayers, plans (some al-ready leading up to 2010), Province magazinespublished on the subject, interviews given tonewspapers and radio; even a televised Mass onMarist spirituality. Such are some of the eventswhich are visible. Of course, in the hearts ofpeople, God and His Spirit have worked as well.Some of the testimonies received indicate this.Now we are called to keep journeying. Let us notforget that WfR is a precious help in that spiritualitinerary.

Let us not allow the Water from the Rock, thisriver of living water, to dry up. Let us continueto drink from this stream of living water whichstarted at La Valla. From it many Brothers andLay Marists have been drinking for almost thesetwo hundred years of our Congregation. Now it isour time to drink; to become, in turn, streams ofliving water for others.

NUMBER OF COPIES PUBLISHEDNUMBER OF COPIES PUBLISHEDPUBLICATIONS REGULAR POPULAR TOTAL

EDITION EDITION

Argentina 10.000 10.000Brasil 7.100 9.050 16.150Chile 3.500 3.500Venezuela 1.000 1.000Equator 2.000 2.000Mexico 5.500 5.500Africa 1.000 1.000Sri Lanka 1.000 1.000(Shinala) adapted

India 500 500(Tamil) adapted

Greece 2.000 2.000Hungary 500 500Germany 80 80Netherlands 50 50Korea 20 20

TOTAL 43.300

Number of copies published in Rome 18.400– English 5.100– French 2.300– Spanish for Spain 4.400– Spanish for Latin America 3.400– Portuguese for Portugal 1.100– Catalan 1.100– Italian 1.000

TOTAL 61.700

Our mission to poor youth


Br. Théoneste KalisaGeneral Councillor

June 2009 • 33

Br. Théoneste KalisaOUR MISSION TO POOR YOUTH

Champagnat’s Marist spiritualityis directly situated in Christiancompassion. As with Jesus, whoat the beginning of his missionproclaims: “The Spirit of the Lordis upon me, because he has cho-sen me to bring good news to thepoor …”, so the mission ofMarist apostles is born of the ex-perience of being loved by Godand of the desire to participate inthe mission of Jesus (WfR #124). The Christianmission of Champagnat directs him towards chil-dren and young people from poor environments.He sees them as the object of particular compas-sion on the part of Jesus. Their lack of experi-ence and economic dependence because of theirage make children the most vulnerable elementsin a society dominated by an often blind andpitiless competition.

The problems remain basically the same

Having spent his childhood in a disturbed envi-ronment, Champagnat was an excellent partnerfor expressing the compassion of Jesus for youngpeople. One hundred and ninety years later, Wa-ter from the Rock places before us again theharsh reality of the place of our mission of evan-gelization (#125); the world has changed, the

situation is more complex, but the problems re-main basically the same. Faced with the newforms assumed by the challenges, compassion re-quires more openness and spiritual depth but al-so more zeal. The claim of our spirituality, which

The publication of Water from the Rock islinked with the change in our relationship

to the Marist identity. With the multiplicationof new ideas about what it means to be Mar -ist in following Champagnat, the GeneralChapter of 2001 felt it necessary to haveobjective and commonly agreed references. Iwould like to take up again the place the docu -ment Water from the Rock gives to ourmission among the most disadvantaged youngpeople. It is towards this social group thatthe charismatic intuition of Champagnat isdirected. Basically, then, I will confine mycontribution to several para graphs fromChapter 4 of the document: “BringingGood News to the Poor”.

finds expression everywhere in the document, reminds us to take theinitiative to leave our place and go out to young people in difficultywherever they are, to show our preference for them and seek concreteresponses to their painful reality(#144).

Compassion for neglected youth

Number 146 of Water from the Rock reminds us that education is ourprivileged place for evangelization. Marcellin’s personal experience,especially in his childhood, threw light on the charismatic intuitionof his maturity. Water from the Rock speaks to us of our fidelity toChampagnat’s spirituality in the reality and in the words of today.The compassion for the neglected youth of the countryside withwhom Marcellin was well acquainted, we extend today to all youngpeople to whom is shown no preference of any kind. Confronted with


Br. Théoneste KalisaOUR MISSION TO POOR YOUTH

June 2009 • 35

the unacceptable situation of deprived children,Marcellin thought that education could make adifference. It was the means he took to helpyoung people to take control of their lives. Todaystill, abandoned children and youth are numer-ous. They constitute a major problem for societyand an apostolic challenge for us. The text ofWater from the Rock condemns this situation andchallenges us: “Each Marist ministry shows apreference for those to whom preference is nevershown”(#146). The passage of our spiritualityfrom spontaneous practice to written formulationwill then have also been an opportunity for un-derlining its basic appeals and orientations, no-tably those directed towards poor children andyoung people in order to evangelize themthrough education.

Water from the Rock presents us with theMarist method of youth ministry. Cham-pagnat saw an urgent callfrom God in his encounterwith the young Jean Bap-

tiste Montagne. He acted immediately and in apractical way. We too have to keep our eyesopen, contemplatives in action, meeting God inthe reality of everyday events and situations.The questions for our discernment are simple:Who are our J-B Montagnes today? Among themultitude of needs of children and young peoplewe discern those which arouse in us an apostolicresponse and action without delay. In its indica-tive style, Water from the Rock challenges us andreassures us; it tells us of our fidelity to Cham-pagnat and invites us to look at the long roadthat we have yet to travel.

WHAT ARE THE MOST SIGNIFICANT

36

The Year of Marist Spirituality,2008, was an important year for me. I received the documentWater from the Rock, and I began to become familiar withit thanks to an attentive reading– personally and communally –by our Fraternity. I am certain that the documentwill remain part of the history of the Institute because ofcontents which are very rich butexpressed with simplicity and good graphic presentation.Enriched by the spirituality of this document, I was invited in 2008 to take part in thecreation of an animation team for the fraternities of the Mediterránea Province.In the numerous meetings wemade use of Water from the Rock

for reflections and also for timesof prayer.This beautiful experience attained its culmination on theoccasion of the first provincialmeeting of the Fraternities, held at Grenada from 5 to 8 December 2008. I shall be a member of theanimation team for another two years; I will try to give the best of myself so as to achieve a greaterunity among all the Fraternities of the Province.May our Good Motheralways accompany andenlighten the way ofthe youth who journeyunder her mantle.

A new way of meetingwith God; a loving,responsive God whoengenders trust sothat dialogue becomesa prayer. It provides anopportunity to look

to the future,revaluing our originand the lovingsurrender of those whohave placed their faithin Jesus and havefollowed him. A call of the spirit, toconvert ourselves intotorrents of life; Maristspirituality that is fire,challenge and action;fire that illuminatesand attracts others,

challenge that requiresus to announce thatwe are apostles, and action that allowsus to give witness andto dream that a newworld is possible. A legacy of life, a new spiritualtestament, so as to meet those who aretoday’s Montagne and to be for them Good News.

CARLOS ULISES CENTENO LÓPEZMéxico central

CARMINE IODICE Mediterránea

37

ASPECTS OF “WATER FROM THE ROCK”?

Br. CHRISTIAN MBAMNigeria

When I firstencounteredWater from theRock I also heardthe explanationof how it wasconstructed: fourparts, giving theessence of Maristspirituality, thenthe implications

of this for me, theimplications for us livingwith others and finallythe implications forongoing ministry.

This made a good deal of sense and it started to become clear how I could use it. It further made a greatdeal of sense when I realised it must beread, as with theGospels, from theperspective of our ownevolving image of God.So for me it is athoroughly usefuldocument, givingsomething new almosteach time it is used.

Br. NEVIL BINGLEYNew Zealand

This book is written in a very attractivearrangement. The imagesused literally and pictorially incitereflection and contemplation – “Water from the Rock”,“living water”, “journey infaith”, dining table of La Valla Community etc.The book presents

Marcellin positively asbeing open, frank,resolute, courageous,enthusiastic, constant,equable, feeling loved. It maintains tradition – Crib, Cross, Altar, Psalm127, simplicity etc whileemploying modernexpressions – communion with nature,justice, peace,solidarity, anointing etc. It maintains the cherished

Marist practices. Mary’s place in ourspirituality was faithfullymaintained: #131 – #133;Chapter 2. It agrees with theapostolic dimension ofour spirituality, hence we “seek occasionto be with young people”;and stressescommunion/community,while giving space for personal spirituality.

My spiritualjourney

Br. JAVIER ESPINOSADirector of theEl EscorialSpirituality Center

All you who are thirsty,

come to the water!You who have

no money, come, receive grain and eat;Come, without paying

and without cost,drink wine and milk!

Is 55,1

Isense that putting my spiritual experience into systematic form is notan easy task for me. All the same, in the following simple presentation,I highlight a few features that I have been able to sort out with some

degree of precision. The occasion for doing so was the Quito meeting inwhich I participated along with Brothers and lay people. My Christian experience is intimately associated with my Marist experience.I have a sense of the freely-acting God who has placed within my being acertain joie de vivre in living out my life as a Marist Brother, in feeling atpeace within myself. That’s the sum and substance of it. I am conscioustoo that when I think of such matters, I feel a certain poignancy, and amprofoundly touched. The God who appears in my life is a God of deeply feltcompassion, of mercy. He calls me to a similar compassionate vision. He isa God who is present in a convincing manner: here and there/above and be-low/within and without/always it is You/You are there/You/All and noth-ing/You are like that/my God/my Lord/my all/Fullness/empty/Fullness. My time at the novitiate in Venta de Baños helped me to discover God atthe deepest levels of my heart: God in that which is most authentic andtrue about the person; both of myself and of others. I remember a Tamilhymn: “Oh God, you are at home in the depths of my heart...” In thatplace I have been able to contemplate, admire, adore God. I used to putthe perception in the following way, “Each person, each Brother is a sacred

history. Respect for the other. Full attention andlistening.” As time passed, I came to see thatgrowth as a person is to convert oneself to be-come the transparency of God. God desires that Ibe a person complete and fulfilled. I have cometo perceive that every personal step along theway of authenticity, truth, of acting in accordwith my convictions... is a real contributiontowards creating a world that is more human: orrather, a world that is in harmony with God. My spiritual journey is closely linked to the God ofsurprises who makes use of the surprises of life it-self. Thus I came to write down in one of my per-


June 2009 • 39

sonal life plans, “I believe in the newness of God, al-ways creating surprises, creating things that couldnot have been foreseen. I believe in the invitationthat God offers me to live with a certain light touchand with creativity each stage of my life.”My image of God is that of God-made-history,made human event, made relationship and commu-nication, made man, made path and search, madegift and love. My God has meaning only in themidst of the men and women of our world. Suchan understanding I have joined to Champagnat’sidea of the Presence of God: “God present in allthings”: a call to keep my eyes open to the ways inwhich God will be made manifest. The XIX General Chapter represented a certain mile-stone in my faith. The writings that were sent tome by my friend Marce, the experience of an AIDStreatment center, attending the Chapter: all theseexperiences introduced me to the apostolic dimen-sion of our spirituality: to contemplate God in con-templating life. The disposition of Mary at the An-nunciation has helped me to followalong such a pathway, one that is spiri-tual, but not in the sense of “out oftouch with reality”: Mary’s self-question-ing, her silence, her attentiveness... heracceptance of God’s will. Certain holy Brothers whom I haveknown have also reinforced the role thatfaith exercises as a challenging force.These Brothers say that Marist spiritualityis a way of living that includes communi-ty, simplicity, relationships, availability to Brothers,to humanity... They tell me that everything which isprofoundly human has a divine character. I readilyadmit the difficulties which I encounter along thisjourney of life. I have experienced times when Ihave gone forward and times when I have gonebackwards, the darkness, the light, my beliefs andmy want of faith, the moments when God is present,the moments when God is absent; the ambiguities oflife, of experiences, of people... at times become anaspect of my questions about God. I find it truly dif-ficult to go beyond life, beyond reality, to touch thetranscendent dimension. Sometimes I find it hard to develop within myselfthe disposition of heart needed to perceive God’s

message. Knowing how to find God in everythingpresupposes a spirituality of dialogue with the world,a spirituality marked by an acute spiritual sensitivitythat I have not managed to attain. At present, Ihave instead the inclination to eliminate from mylife arguments about doctrines, traditions, religiouspractices, religious conceptions. It is as if I were try-ing to remain as one exposed to the elements, tolink myself more to faith than to Religion, to Godmore than to norms, to the person rather than to theforms of worship. I would like to live out a faith thatis more personalized and integral, a true experience

of God beyond tradition and doctrine.Yet, I sense that such a process is per-ilous, and that sometimes I am left inneed of support and identity. At the present time, I am discoveringan invitation to focus on the essential.I love moments of silence: to be there,to be, to welcome, to give freely, togive without procrastination. In mypersonal life plan, I ask of God, “Grantthat the daily events of my life may be-

come a unified life in love.” I think that thisprayer calls me to honor life as a way of honoringGod. Such an approach implies finding a fullness ofmeaning in that which I am doing, in that which Iam experiencing, as response to the will of Godwho gives me life in abundance. I would like tosituate the essence of life in love. At certain moments, I think that a life given forthe sake of others has no need of reward or ofheaven. In my most recent personal life plan, Ifound myself writing the following prayer, “Maythere now grow within me: the sense of each day’sworth, an ability to admire, creativity in servingothers, love of life, a smile for my confrere, a unit-ing of my life with that of your Gospel.”

Trust in the Lord

forever! For the Lord is an eternal

Rock.Is 26,4

Mary is alsoour sister

A reflection inspired by the document

“Water from the Rock”

Br. AFONSO MURADBrasil Centro-Norte

F or Brothers and Lay Marists, Mary is known as the teacher of Je-sus and as the Good Mother to whom we have recourse withconfidence. Water from the Rock completes and enriches this

undisputed characteristic of our spirituality with otherequally important specific features. Mary is called our sisterand first disciple of Jesus and, as a result, is the person towhom we refer. Water from the Rock maintains that the Maristway of living Christian spirituality, coming from the witnessof Marcellin, consists of regarding Mary as our model of liv-ing. This is the backbone running through the four chap-

ters and the conclusion of the document. To follow Je-sus in Mary’s way is a privileged way of living the

Christian life.

What is it that differentiates an exaggeratedand sterile Marian ‘devotion’ from a legitimate

relationship with Mary? The centrality of Je-sus is what accurately forms the connec-tion between the biblical figure of Mary ofNazareth and the glorified Mary. In thissense, “Water from the Rock” reflects a le-gitimate and well balanced Christian spir-ituality. The document always starts with

Jesus. It recalls that to make Jesus knownand loved is the meaning of our vocationand the aim of the Institute. From this

comes the centrality of Jesus in our lifeand mission (WfR #19).

Our spirituality draws us to deepen ourrelationship with Christ and in trust togive ourselves in service in communitylife and mission (#90). Like Jesus we


June 2009 • 41

recognize the urgings of the Spirit, calling us towitness to this Good News (#124). As apostles wepassionately centre our lives onJesus. We allow ourselves to becaptivated by him and his Gospel.Close to him, we want to formour hearts. Learning from him theways of the Kingdom, we commu-nicate his message and his way ofbeing and acting through ourpresence, our words and ourdeeds (#135).

For another thing, Water from the Rock placesthe accent on the Marial aspects of our spiritual-ity. It affirms literally that, since their founda-tion, the Marists have had a growing relationshipwith Mary, their sister in the faith (#29). In whatfollows, we take up again some of the biblicaltraits of Mary signaled by the document.

Mary walked in faith; she was a woman with herfeet on the ground. At the Annunciation she wasnot at all certain. She was a woman challenged totrust in God without knowing all the answers(#29). She trusts and commits herself to a Godwho inspires a total trust (#51). It is the same forus. Sometimes we struggle with our fears and

doubts, like Mary at the Annunciation. Yet, ineach moment of our search God remains faithfuland always present, continually inviting us to seeour lives through God’s eyes (#61).

Mary welcomes the Word of God with a generousyes (#53, #68), renewed each day. In her condi-tion of ‘apprentice’, she gives all her attentionto understanding the meaning of events. Thus,like Mary, who ponders events in her heart, weare constantly alert to the signs of the times, tothe calls of the Church, and to the needs ofyouth (#75).

Confirmed in her vocation, Mary feels herself im-pelled to leave home and to serve Elizabeth. Asensitive and compassionate disciple, she goes inhaste to announce the good news of a God wholoves. Thus she shows us the direction of ourapostolate: that we are to meet others where theyare (#5, #76, #77, #131, #133).

Mary’s canticle, the Magnificat,points out several features of acontemporary spirituality: to ac-cept joyfully the marvelous giftsGod gives us (#61, #68); to dreamof a just and sustainable society,living in solidarity, and to commitoneself towards it (#122); tobring to young people news of thejustice and faithful mercy of the

No, the Lordis my secure height,

my God, the rock where I find refuge.

Ps 94,22


Br. AFONSO MURADMary is also our sister

Lord (#27); to put into practice preferential love for the most impov-erished (#151, #156).

At the marriage of Cana, Mary is sensitive to the needs of the per-sons and, with discretion, intervenes to resolve the situation. Sheencourages us to exercise authority in a spirit of service to our com-munity, and demonstrates that our actions can spark an increase inthe faith of others (#113).

Water from the Rock justly places in relief Mary’s role as theGood Mother who, close to Jesus, intercedes for Christians.

Following the example of Champagnat and the first Bro -thers, Marists today foster a loving and filial relationshiptowards her (#4, #7, #25). They believe that the missionof the Institute is a sharing in Mary’s mission: to bringthe Christ-life to birth and be with the Church as itcomes to be born (#11). They know that she continues towatch over the development and the identity of theMarist work (#12). This relationship with Mary also

makes possible the creation of a community ofbrothers and sisters enjoying the same dignity,

and inspires the building of a ‘Church commu-nity’ with the characteristics of a mother(#10, #31, #98, #114).

In this perspective, which integrates themultiple aspects of Mary as disciple, sister,teacher and mother, Water from the Rockfinishes with a beautiful prayer (#156).

The way the document Water from the Rocklooks at Mary combines traditional aspectswith a present-day, pluralist and ecumenicalvision of the mother of Jesus. There isthere a rediscovery of the image of Mary of

Nazareth as a pilgrim in the faith, a humanperson close to us. The document joins thebiblical figure with the devotional one, whichis of enormous value for contemporary Maristspirituality in dialogue with the modern world.

Your mother was like a vine planted by the water;

Fruitful and branchy was she because

of the abundant water.Ez 19,10

June 2009 • 43

And all drank the same spiritualdrink, for they drankfrom a spiritual rockthat followed them,and the rock was the Christ. 1 Co 10,4

The spirituality we inherit from Marcellin Champagnat is Marial andapostolic.”(C 7). Our Constitutions express clearly and definitivelythat our Marist spirituality emanates from our Founder himself.

God has validated the experience and life of Marcellin Champagnatwhich gives to the Church a unique style of spirituality life, with whichthe first Brothers were saturated. The same spirituality has beenbrought to us through the lives of so many men and women who havemade it part of their own lives. This spirituality has also been elaborat-ed and deepened through writings; above all through the circulars ofour Superiors General and through Chapter documents.

It is within this same spirit that we should place the document, Waterfrom the Rock, which we well know came from a mandate of the XX Gen-eral Chapter to the General Council: this document “must take into ac-count the principal characteristics of our spirituality: the marial aspectand the apostolic aspect”.1 This document is meant to help systematizeand deepen Marist spirituality in the language of today and for today.

The International Commission has taken this challenge upon itself. Thistitle itself, it suggests a very intimate relationship with elements of ourtradition, it adds the subtitle: “Marist Spirituality which flows from thetradition of Marcellin Champagnat”. It remained clear from the start thatthis proposal was inspired by Champagnat, the idea that Brother Seánemphasized in the statement: “that spirituality had at its heart Mar-cellin’s own experience of being loved by Jesus and called by Mary” 2, andthe International Commission reaffirms by stating: “Marcellin was giftedwith a profound relationship with Jesus and Mary. Our spirituality beganwith this gift.” 3

Marcellin and his experience of God is the thread which holds thisdocument together - it is cited more than 190 times. But over andabove this explicit citation, we see how the intention is to outline

Br. JAUME PARÉS CASELLASL’Hermitage

Marist Spirituality

Which flows in the tradition of

Marcellin

“

1 XX General Chapter “Choose life” 48.1

2 Water from the rock, p. 93 Water from the rock, p. 15


BR. JAUME PARÉS CASELLASWhich flows in the tradition of Marcellin

the intimate connection between the lived experience of the Founderand the proposal of a Marist spirituality for today.

This idea is very explicitly stated in the first chapter. Some examplesare: “In time their way of living the Gospel became a reflection of thecharacter and values of the person who inspired them, Marcellin Cham-pagnat.”4 – “The Marist spirituality that originated with Marcellin andthe founding community has been enriched by the successive genera-tions of Champagnat’s followers. It has now become a stream of livingwater.” 5 – “We are inspired by the vision and lives of Marcellin andhis first disciples as we journey to God.” 6

A very interesting element in the document Water from the Rock isthe way that Marcellin Champagnat is appropriately presented not asan isolated individual; he is presented in the context of his time andwithin the framework of the proposed project of the Society of Mary.7

Not by himself, but always in relationship with the foundational com-munity. Marcellin and the first Brothers are those who embody andtransmit Marist spirituality, giving shape to the characteristics whichare gathered together in numbers 15 to 41 of the document. These“rivers of living water that flow” from the heart of Marist believer, arethe characteristics of the manner in which Marists of today continueto follow Champagnat and the first Brothers.

The experience of faith, the way of living fraternally, the commit-ment to mission (Chapters 2, 3 and 4) define and make real the faceof Marist spirituality with elements intimately connected with Cham-

pagnat:– The icon of the Annunciation as an example of the pilgrim-

age of faith, connects us with Mary, who inspired Marcellinto live his own journey of faith.

– The centrality of brotherhood lived by Champagnat and thefirst Brothers, - imaged by the table at Lavalla - that re-mains forever; mentioned in the Spiritual Testament citingthe words of Jesus about the new commandment (John 13:34-35)

– The special characteristic of the Marist mission, defined byMarcellin as: “to make Jesus Christ known and loved” 8

All of this allows us to affirm that effectively, at this time of at-tempting to give shape to the outline of Marist spirituality, thedocument Water from the Rock finds in Marcellin Champagnatand the first Brothers the direct source of its inspiration.

With the International Commission we are able to affirm: “Welive out this Christian spirituality in a distinctive Marial andapostolic way. It is an incarnated spirituality springing up inMarcellin Champagnat. It developed with the first Brothers whohanded it on to us as a precious inheritance.” 9

4 Water from the rock, #65 Water from the rock, #126 Water from the rock, #15

7 Water from the rock, #9, #108 Life, 2nd Part, chapter VI,

p. 3419 Water from the Rock, p. 15

But as for cowards, the unfaithful,

the depraved, murderers,the unchaste, sorcerers,

idol-worshipers, and deceivers of every sort,

their lot is in the burningpool of fire and sulfur,

which is the second death.Ap 21,8

June 2009 • 45

Our Saints and Marist

Spirituality

Take the staff andassemble the community, you and your brotherAaron, and in their presenceorder the rock to yield its waters.From the rock you shall bring forth water for the community and their livestock to drink.Nm 20, 8

S ince the appearance, in June 2007, of the book Water from theRock, in which we have attempted to capture the main charac-teristics and nuances of Marist spirituality in writing, I have

often had the idea of applying this book to the lives of our saints.

In the universe of spirituality, we can speak of two poles.

The first consists of Father Champagnat and the group of the firstBrothers at La Valla, then at the Hermitage. This was the momentwhen our spirituality germinated and slowly took form, taking onmore and more of the traits which were to become characteristic. Thispole is at the same time a mirror and a source. A mirror because theBrothers of succeeding generations have always looked back to thebeginnings in order to verify their own identity. A source becauseMarcellin and the first Brothers are not only in the past but in theheart, in the thought, in the life, and in the prayer of the Brothersand Lay Marists today. They are in the heart as a presence and dy-namic affective force, like a healthy challenge to safeguard the quali-ty of the Marist identity. This is strongly felt by those who make apilgrimage to the Hermitage: one becomes well aware that one is atthe source, that Father Champagnat inhabits these places, that thecemetery at the end of the garden contains our beginnings. Thechapel draws us and we kneel before the reliquary which containsMarcellin’s remains and we pray at the tomb of Br. François. It waswith this Brother that the Hermitage became more explicitly ‘a Maristsanctuary’. Br. François was the one who said: “The whole house ofNotre-Dame de l’Hermitage can be considered as the grand Reliquaryof venerable Father Champagnat. He was the one who built it. He livedthere for 16 years. Everything in it speaks of him, for he put his handto everything, and directed it all.” Brother François wanted this placeto remain holy : “I desire that this place (l’Hermitage) remain pureand holy… My intention is that, if the Brothers come to stray fromperfection, this place may always be blessed and subsist as the mirror

Br. GIOVANNI M. BIGOTTOPostulator General

Br. GIOVANNI M. BIGOTTOOur Saints and Marist Spirituality

and model of the whole Institute, like a sort of chandelier before thethrone of God and before the altar of the Blessed Virgin Mary. My chil-dren, take good care not to abandon this place… for it is holy ; it isthe dwelling place of Jesus Christ and of the Blessed Virgin Mary hisMother. It is here that the Lord multiplied us when we were small innumber; for that reason have a great veneration for this place. Here,the one who prays devoutly will obtain what he asks.”

Basilio was on the same track when he relaunched the Hermitage asa sanctuary and a place of researching our identity. Sean and hisCouncil follow the same path in wishing to renovate the whole houseof the Hermitage.

Every Marist who visits the Hermitage becomes young in soul again,in communion with the enthusiasm of our beginnings. It is as if, inthe first years of our adventure, the Spirit was more at work, precise-ly to produce in the Church a new identity and a new spirit. We re-live the same ambience as in the first chapters of the Acts of theApostles : the newness, the freshness and the force of the spring.From these beginnings, we should still better bring to light and bet-ter integrate in ourselves the biographies of the first Brothers. Inthem also we read the newness of the origins of our spirituality.

The other pole is precisely the book Water from the Rock. The life ofthe beginnings and the years that have followed, through the differ-ent generations, has found expression in writing, in the Constitu-tions first of all, and then in Water from the Rock. But this writing is

still fidelity to Marcellin and to thefirst Brothers. We become aware thatour spirituality may be extricated fromthe straight-jacket of a hectic and con-fused life and that the Marist soul mayplainly appear to us. This book is in itsturn a mirror and a source. A mirror be-cause I can go to it to find my identityin its richness, and according to thewords of Saint Peter : “I will knowhow to give an account of my way oflife ! “. A source because in readingand meditating on Water from the Rock,the Brother, the Lay Marist, communi-ties, Provinces can renew themselves ;they can drink at the spiritual springswhich the Spirit has opened in the ori-gins of our family.

Thus, the two poles resemble each oth-er and vivify each other.


June 2009 • 47

But, between these two poles there is the life ofthe Brothers and lay people ; the life animated bythe spirituality. This is not something static, itaccompanies and gives dynamism to each genera-tion of Brothers, and to each Brother and LayMarist. We can almost say that Marist spiritualityis no longer especially at the Hermitage, still lessin the book Water from the Rock. It is first of allin the life, in the work, in the prayers of Brothersand Lay Marists, communities and Provinces. Theriver which flows from the source is larger thanthe source. The spirituality - which animates ourprayers, our meals, the welcome given to pupils,parents, friends, the apostolate in general - ismuch richer, more vigorous, nuanced than anybook which tries to describe it. Because our spiri-tuality is so deep in us, it appears in whatever wedo. The Hermitage and Water from the Rock aremeaningless unless the Brothers are living theirspirituality, unless they have ‘inside and under theskin’ the DNA of Marcellin and the first Bro thers.On one side, the assimilation of the Marist DNAtakes place almost by itself, in the houses of for-mation and from the fact of liv-ing together : one generationtransmits to the next the Maristvalues. When one reads the bio -graphies of the Brothers of thethird and fourth generations,from 1890 to 1900, one redis-covers the characteristics of ourspirituality integrated and rein-forced, and that is the same inthe Brothers who follow. In ad-dition, in each one of us, theSpirit provides this spiritualitywith a personal face, a particu-lar colouring, a dynamism dif-fering from Brother to Brother, from lay person tolay person. As one says, and this is true even inour Marist Family, ‘God knows how to count onlyup to one ! ‘

Thus, between the two poles of Marist spirituali-ty, the source and the book, there is this livedspirituality, with its emphases as well as its nu-ances. If we look at those Brothers, whom wecall more especially our models: François, Alfano,

Basilio, our martyrs: Lycarion, Bernardo, Lau-rentino…and Chris Mannion, Servando, Joche Al-bert… it is easy to show how our spirituality en-ergized them and how in them it blossomed forthe good of many and first of all for the good of

our religious family.

Many Brothers have incarnatedin a marvellous way the Mariststyle and spirituality. EveryProvince cherishes the memoryof certain Brothers in whom wesee ourselves more fully real-ized because of their intimacywith God and the dynamismwhich resulted from this. Butthose whose causes we haveopened offer the advantage ofhaving had their lives scruti-nized from close up, in detail,

illuminated by many witnesses, ending in books,in such a way that it is easier to rediscover agood image of what we mean by ‘Marist Brother’.We can verify it by looking at the pillars of ourspirituality : Jesus, Mary, Marcellin, the specialMarist virtues, etc. We will be surprised by thefact that many among them anticipated our ownway of formulating the spirituality, sometimessaying word for word what Water from the Rockmakes clear.

Everyone who listens to

these words of mine and acts on them

will be like a wise man

who built his house on rock.

Mt 7,24

WHAT IS THE MOST IMPORTANT ASPECT OFHOW DO YOU SEE IT EXPRESSED IN

48

Of all the aspects of Marist Spirituality we have chosen‘family spirit’ as the mostimportant, precisely because our vocation has been to form a family and unite with others in the spirit of: simplicity and humility…. In the chapter ‘As Brothers andSisters’, from Water from the Rock,we see reflected in a clear andsimple way those aspects which we are trying to live out as muchwithin our own small familycommunity as with our fraternalrelationships within the Marist

family and, as Christians, with everyone else. “By giving and receiving love, we are challenged to fight ourtendency to individualism, self-preoccupation anddiminishing generosity. The building up of familyspirit is demanding. We need to be present toothers: attentive to them,able to listen, and give ofour time. In this area,young and old are equalsince, in the gift of self,one does not age.”(#108)

JOSÉ IGNACIO and MAYTEIbérica

The most important aspect of Marist Spirituality in my life is the way it leads me to contemplate like Mary. Marist community provides

an ideal venue for such contemplation. It brings together Brothers who have similar aspirations and who offer deep compassion, as together we embark on our daily ministry of evangelisation. It is understandable therefore, thatWater from the Rock describesMarist community

as a ‘sacred space’ (#141) where we can live eucharistically ‘gathered,blessed, broken and shared’ (#86).)

Br. JOHN McMAHONMelbourne

MARIST SPIRITUALITY IN YOUR LIFE?“WATER FROM THE ROCK”?

49

What is most important in Marist spirituality from my point of view isChampagnat DYNAMISM.

I find this dynamism present in all the documentsand in recent circulars that have been helping usunderstand more about our identity. In such sourcesI find attitudes, like courage, simplicity, humility...qualities that arise when one follows Champagnat:quite a daring man, a man who loved his littlebrothers more than anything else. Our Constitutionspresent us with these sorts of marvelous featuresdrawn from our spirituality - despite many ineffectualStatutes! Since the appearance of Water from theRock, I have been consciously giving my preferenceto the text, because I feel strongly challenged bywhat it has to say about Champagnat, Mary, thecommunity and its mission, Marist laity, our dreams.

BR. EDWARD BLONDEELEurope Centre-Ouest

In my life there are twoaspects of Maristspirituality which areessential: the presence ofMary and the communitydimension. Water from theRock, with its clear and

profound language, helpsin the better understandingof these dimensions andtheir consequences for thelife of the person whowants to take on Maristspirituality as a way ofliving out his or herbaptism. Champagnatwants us to form

communities of missionand to live there asbrothers, with Mary as our‘ordinary resource’. In thissense, Water from the Rockimbues us with the senseof Marcellin’s Marial andapostolic spirituality, andimpels us towards a newway of acting.

ADALGISA OLIVEIRA GONÇALVESBrasil Centro-Sul

My encounter with “Water from

the rock ”

Br. HORACIO D. MAGALDICruz del Sur

My safety and glory

are with God, my strong rock

and refuge.Ps 62,8

I want to tell you what most delighted me in my encounter with Wa-ter from the Rock or simply detail some precious pearls of wisdom I

discovered.

■ I enjoyed this retelling of the life of Champagnat and of his spe-cial relationship with the Mother of the Lord (Part One), gleaningfrom it, without forcing the point, the basic traits of our spiritual-ity. The commission succeeded in doing so, cohesively and with-out getting too anecdotal. After the first part, the document con-tinues to reward us with more well-founded parallels. (e.g. WfR#51 & #52).

■ “For us Jesus is the human face of God.” (#20) This statement,taken from Col. 1:15 can be an important guidepost when we wishto deepen our searching and, why not, also purify whatever it is

we worship.

■ The document of the XIX General Chapter hasbeen recovered exactly and at an opportune mo-ment has been brought into the present. (# 64,#73-#76)

■ Regarding Mary and ourselves, # 27 says: “We gowithout delay into the ‘hill country’ of the lives ofyoung people, bringing them news of the justiceand faithful mercy of God. By relating to youngpeople in a Marial manner, we become the face ofMary to them”. How beautifully expressed! Howtrue it is to say that young people are in the ‘hillcountry’ and that we have to go to them prompt-ly! It awakens in me the desire to do so. Number29 presents Mary as the “First Disciple”. “Sister inFaith, a woman with dust on her feet, a woman


June 2009 • 51

who was disturbed and puzzled by God, whowas challenged to trust and give without know-ing all the answers, whose faith life was ajourney”. Through these few lines, don’t wesee in her the essential traits of Marist apos-tolic spirituality?

■ I think one of my favorite pearls is found in ar-ticles 78 and 79. They describe the variousmeans the Brothers have used to nourish theirspiritual life throughout our history. And thenthey give congregational endorsement to somebasic ways in which the Broth-ers of our time seek life. Thesetwo articles serve as an inter-pretative hinge appropriatelyjoining the ways of ‘yesterday’with the new things of ‘today’.

■ There are symbols familiar inour tradition. I can truly re-visit “the table at La Valla”(#91, #92), “the Hermitage”(#17, #100, #101), “brotherand sister” (#31, #119-#121,#138, #139) in the context ofrecounting our spirituality. We know that sym-bols are ambiguous. When they touch our con-sciousness deeply they connect us freely with

new experiences. For this reason they can bethe conduit for unexpected appearances of theHoly Spirit.

■ “Marist spirituality, being apostolic, is livedout on mission” (#124). I value this state-ment, as I do the explanation of what it im-plies (#124-#129), via precise choice of wordsand fitting commentary that show the origi-nality of the concept.

■ Finally, I found the questions at the end ofthe document, provided toguide dialogue and group reflec-tion, to be very well directed tovalue the experience of eachone; they are down-to-earth andI believe they will very much fa-cilitate the richness of sharing.

For the sake of honesty and bal-ance, I would also like tohumbly point out places wherethe document seems to beawaiting perhaps some futuretappings into this blessed Rock.

On saying this, I am well aware that it must be ajoint effort on the part of all of us who considerourselves Marists at heart.

Anyone who gives you

a cup of water to drink because you belong to Christ, amen,

I say to you, will surely

not lose his reward.Mk 9,41


Br. HORACIO D. MAGALDIMy encounter with “Water from he Rock”

How little consideration of the historic Jesus and his work does ourMarist Apostolic Spirituality have! About Mary and Champagnat, vol-umes. But about Jesus? For example, in #20… and then the reflec-tion goes off in other directions. I feel that in this the document isbeing faithful to our actual reality and sensibilities. Perhaps the factis that we don’t feel totally at ease with Jesus Christ in our culture ofprayer, if it is not Bethlehem and the Cross. In our schools we havepersons who are ardent devotees of the Good Mother and of Mar-cellin. But passionate about Jesus?... What might this indicate?...

What I found least inspiring and motivating was the conclusion ofthe document, “Seeing new visions, dreaming new dreams”. If weend up imagining nothing more than ‘our dreams’ then the springhas dried up. It seems as if, in confronting the theme, the authors’inspiration has dried up. All that has to be said appears in but a sin-gle number (#155) which consists of only three paragraphs. The re-peated idea is that the dream would be to “to reach out to” (the

Cfr. Maristas Cruz del Surn. 9 julio 2008,

p. 60-64¿Qué encontré en

el documento “Agua de la roca”?

poor, youth, intercultural and interreligious dialogue). It sounds likea goal for mission, more than referring to spirituality. And in the fi-nal paragraph it is not clear what relationship exists between whatis said about Marcellin and that to which we commit ourselves to“actively engage” in. Naturally, reading the document caused me toquestion and obliges me to consider my own “dreams”.

In summary

I believe we should rejoice that our Marist congregation has broughtthis document to light; it is a sign of our maturity. We owe our sin-cere gratitude to those who have gifted us through their efforts.Surely it will be as they wished: “a companion for our spiritual jour-neys”. And may it also “be reflected upon and worked with”… “apath leading us to streams of living water” (Introduction).

June 2009 • 53

ROCÍO ZAMORA BARQUEROAmérica Central

I will be standingthere in front of you on the rock in Horeb.Strike the rock, and the water will flow from it forthe people to drink.”This Moses did, in the presence of the elders of Israel.Ex 17, 6

M y work as an educator got under way thirteen years ago. Ihad, yes, heard of a ‘Marist College,’ but of the Marist Bro -thers never, even less of their Founder. I remember how,

when I came to Marist College and was spending my first days there,I used to wonder: who might be that gentleman whose picture I seein all the classrooms? With the passage of time, and helped by my laycolleagues and by the Brothers, I have now come to learn about thecharism of Saint Marcellin Champagnat and Marist spirituality.

Looking back upon my life, I may attest, without fear of contradiction,that my life as a Christian has been marked by a ‘before’ and ‘after’ inbeing Marist. As the years pass I grasp more clearly that Marist spiritu-ality, inspired by the tradition of Saint Marcellin, has shaped my man-ner of living, and ultimately my way of relating to other people.

This passion for God, this compassion for others, alongwith other distinctive characteristics which form thebasis of Marist spirituality have helped me todiscover the presence of God more frequentlyin persons and in the events of life. I havefound ways to exercise greater confidencein God, in his providence and his mercy, tofeel more deeply loved by God, and to un-derstand that he calls us to serve, andthat he has need of us as instruments inbuilding his Kingdom. I understand thatGod invites us not only to slake our thirstat the Streams of Living Water, but to be-come ourselves streams of living water forothers. God asks us to be more attentive tothe needs of others, to evangelize not merelythrough our words but also through our actions,and to walk with others along the pathways of faith.

Marist Spiritualityin my

Christian life

Marist spirituality hasalso helped me to ap-

proach Mary more fre-quently, to love and admire

her as a example: Mary, theFirst Disciple of Christ. Marist spiri-tuality has helped me too in prayer,not only prayer for myself but forothers as well; in getting me to readthe Word of God more regularly; inhelping me understand that God en-ters our lives in multiple ways, ways

that are frequently inexplicable;yes, in understanding that he

brings to perfection every-thing that he does, because

his love in infinite.

May our Savior, who is rich in goodness, bless all of usabundantly, may he grant us the gift of being trans-

formed into streams of living water for others,thereby multiplying the work of our holyFounder, Marcellin Champagnat.

ROCÍO ZAMORA BARQUEROMarist Spirituality in my Christian life

That one is like a person

building a house, who dug deeply andlaid the foundation

on rock; when the flood came,the river burst against

that house but could not shake itbecause it had been

well built.Lk 6,48


June 2009 • 55

NOVITIATE OF LOMERIFiji

F or us ‘Water from the Rock’ isa beautiful reflective bookthat takes us to the heart of

Marist Spirituality and gives uspassion for our commitment “tomake Jesus known and loved” asMary did. It shows well how Mar-cellin Champagnat and the firstBrothers lived in simplicity, and re-lated to God and to others. In thisway it encourages us to Brotherswho are open-hearted in our rela-tionships, active in our apostolicmission and enlivened in our spiri-tuality.

The way it talks about crossing re-ligious and cultural borders re-minds us to seek the same dignityfor all: human rights, justice andpeace.

The section on Family Spirit inthe life-style of our early Brothers,“united in heart and mind” in-spires us to commitment to formation and discern-ment as Brothers through our efforts in communi-ty living. The book stirs us to seek our Brothers’help to deeply explore the inner self, in dailyprayer, study and work. It feels like it is personallydirected.

I Blessed be the Lord, my rock, who trains my hands for battle, my fingers for war.Ps 144,1

Standing left to right: Robert Ek (PNG), Oscar Irebake (PNG), Blaise Jai (PNG),Valentin Samsam (Vanuatu), Br Dennis Cooper, Br Herman Boyek, Ezrah Kapin(PNG), Borerei Katarake (Kiribati), Br Bernard McGrathFront: Desmond Sawai (PNG), Amberoti Nantei (Kiribati) Renaud Tsione (Vanu-atu), Bonaventure Tolack (Vanuatu) Charles Tavore (PNG), Ueanimatang Kimaere(Kiribati) Absent: Br Bertrand Webster

Asyoung Brothersbeginning your

Marist life and missionWhat in “Water from the Rock” gives you

passion for your commitment?


NOVITIATE OF LOMERIAs young Brothers beginning your Marist life and mission

The most passionate part is chapter 4, ‘Bringing Good News to thePoor’ which shows what being ‘a Brother’ to others means. We knowthat this is not easy but we strive to live it.

The book has just the right level of detail for people like us startingthis journey into Marist life. We are applying the reflections in ourChampagnat and Marial prayer. It is a great resource for spiritual in-

sights and understanding Marist tra-dition, thus helping us to discernwell about becoming Brothers.

The pictures in the book make usaware of many situations, e.g. peoplelooking happy, smiling, while othersare sad and worried. Showing the dif-ferent faces led to reflection on pastexperiences, reminding us of our hap-piest and hardest moments.

And whoever gives only a cup of cold water

to one of these little ones to drink

because he is a disciple, I say to you, he will surely

not lose his reward.Mt 10,42

June 2009 • 57

SPIRITUAL FORMATION TEAMSydney

He is like a tree planted beside the waters that stretches out its roots to the stream:It fears not the heatwhen it comes, its leaves stay green;In the year of drought it showsno distress, but still bears fruit.Jr 17, 8

The story of our spirituality is indeed a simple one. It is astory of women and men who find within a thirst that onlyGod can quench. Having drunk deeply, they find themselves filled with Jesus’own desire – to give flesh to God’s Good News. Moved by the Spirit, urged by God’s own longing to bring li-fe to the world, we become streams of living water.

Water from the Rock, #43

T here is a rock at the very heart of Australia. It is a very large andvery unique, deep red colour — as a heart should be. It is sacredto indigenous Australian people and a holy grace to all those who

feel touched by the spirit of our land. It is called ‘Uluru’. In very spe-cial times, when rain comes to the desert, we receive “water from therock” and the desert is transformed and becomes abundantly alive.

The story of our spirituality is indeed a simple one

It is in such simple beauty and mystery that the text of Marist spiri-tuality first connects with many Marists, both lay people and Bro -thers. In the beauty of the presentation, the richness of the wonderfulimages, the accessibility of the language and the spirit of the mean-ings for Marist life, many Marists feel drawn into a deep appreciationand celebration of their life and vocation.

Spiritual Formation Team, Sydney:(from left to the right) Tony Clarke, Br. Robert O'Connor, Br. Graham Neist, Carole Wark, Br. Michael Flanagan and Br. Michael Callinan.

A simplestory indeed

SPIRITUAL FORMATION TEAMA simple story indeed

It is a story of women and men who find withinthe thirst that only God can quenchMany social commentators have pointed out that we live in timeswhere there is a deep hunger and thirst for spirituality and mean-ing.

We find this to be very true of many of those who shareministry in our Province. We have found that peopleare keen to hear about and understand our spiritualityas it is outlined in Water from the Rock. The majorityfind it easier to access the spirituality through the win-dows of personal life (chapter 2), building community(chapter 3) or being alive in mission (chapter 4).

A number of Brothers and lay Marists have commentedthat the text “tells their story” or “speaks of their ex-perience”. Many state that it “captures so much of what

I am feeling” or that their “lived experience of a journey in faith isreflected in the pages”.

Through retreats, half day and full day programs, Brothers and laypeople have engaged in reflection, dialogue, prayer and liturgybased on Water from the Rock. So far we have concentrated onlooking at the text as a whole, but in future we could focus on aparticular chapter each year and also try to develop some pro-grams using an approach based on an integration of Water fromthe Rock and In the Footsteps of Marcellin Champagnat. A goodnumber of those in our programs have mentioned how they feelthe spirituality of Water from the Rock informs and enriches thevision and practice outlined in In the Footsteps of Marcellin Cham-pagnat.

Having drunk deeply

People have used the Water from the Rockbook in many different ways. We have men-tioned its use in the formation programs. Be-sides this, many Marist communities andstaffs have used it for community prayer andreflection. Individuals have used it for recol-lection and personal prayer, and Boards andCommissions have used it to review their com-mitments and actions. Sections from Waterfrom the Rock have been used in staff prayer,reflection and prayer with students and stu-dent leaders.


He split the rock and water

gushed forth; it flowed through

the desert like a river.

Ps 105,41

June 2009 • 59

We find that the text invites people to meditateon their own lives and to identify God’s actionwithin their lives. The theology is very workable,an encouraging theology, beginning with theheart and leading to reflection on vocation andfollowing in the way of Mary. In reflecting andmeditating on God’s relationship with Mary andMarcellin, people have found insights and inspi-ration for their own faith lives.

Often people speak of being nourished by thetext, and that they find day to day encourage-ment and challenge. They like that the text isrooted in the reality of their lives and that the‘incarnational’ basis of Marist spirituality is em-phasised so often.

We believe there is so much in the text that wewill continue to be able to use Water from theRock for many years to come, as long as we canimagine creative ways to connect the text withpeople’s lives.

They find themselves filled with Jesus’ own desire - to give flesh to God’s Good NewsWhile the word ‘apostolic’ has not been empha-sised in the title of the text, a very interestingaspect of working the text with people is howthe desire to be apostles is developing in Mariststoday. It would be understandable, if sad, if thetext of Water from the Rock simply stayed at the

level of nice spiritual thoughts. But true to theclaims of the spirituality, people are lead quitenaturally to a desire to enflesh Jesus into ourworld today, in the way of Mary. More and moreMarists are realising it is not enough to speak ofJesus, but rather that we must live in ways thatmake Jesus present to and in our world today.

One of the challenges of the future is to findways that will allow this desire to move to thenext stage – public commitment and lived ex-pression.

Urged by God’s own longing to bring life to the world, we become streams of living waterAs we are able to engage more and more peoplein dialogue and action around Marist spiritualityand our following of Marcellin, the richness ofour Marist vocation becomes clearer.

It would be enough to have our thirst quenchedby God and to be given the gift of life-giving wa-ter. But we are invited and graced for more. Weare to become streams of living water, especiallyfor young people, especially for those most ne-glected and excluded. It is in this area that thereal challenges for ‘ongoing formation in MaristSpirituality’ stand out – filled with faith, howwill we continue to live and re-imagine Mar-cellin’s dream in our time and place?

HOW DOES “WATER FROM THE ROCK”

60

I perceive this text as a breath of freshair for the great Marist family. It’s a unique opportunity to realize the message of Marcellin. It’s a document full of life thatproposes to us new ways of living the message of Jesus.It’s an opportunity of looking for new paths of growth moving closertoward children and young people. It’s a call to attend to our roots which at times we leave along the way because we fill ourselves with routines and sterile weariness. It’s a message of hope for the future.The truth is that it would bepresumptuous to consider myselfperfect and that all of the realities that the document presents I haveassumed in my life. But yes I am

certain that I intend to liveaccording to this ‘Marist spirituality’. I feel deeply attracted by the figure of Mary. In my school I pray to herevery day with my studentsand when the month of Mary arrives we’ve deviseda simple form of “making her known and

loved” as Marcellin said. For me, Water from the Rockis a road full of life.

FELICÍSIMO PÉREZ F.Compostela

Water from the Rockis a beautiful text, light,familiar, through whichthe soul of Marcellinappears. It inspirespraise, thanksgiving,involvement in solidarity.I feel that it fills a gapin our spirituality; for myself, it hasquenched my thirst.There are words andimages which invite usto be persons of God so that we becomepersons of community,prophets in achallenging world.

Water from the Rockhas brought to ournotice realities whichshould not be forgottentoday in our apostolicand political action,such as Ecology.Marcellin’s spirituality,of which simplicity is one of itscharacteristics, is capable of proposingto the world - dominated byconsumerism andwastage on one side, and by misery on theother - a style of lifewhich first looks at LIFE.Simplicity makes us more aware of solidarityand more capable of sharing.

Br. SEBASTIÃO ANTONIO FERRARINIAmazônia

61

QUENCH YOUR THIRST FOR SPIRITUALITY?

Though the Water from the Rock is not the lastword on the Marist Spirituality it is the

encapsulation of the almost 200 years ofthe movement of the Holy Spirit, in ourinstitute, that began with Fr.Champagnat. By the mere fact of beencalled to be a Marist Brother, this is oneof the important sources to which Godleads me. Moved by the Holy Spirit, in mystudy and reflection, my personal andcommunity prayer, and sharing based onthis document God provides me thenourishment that is appropriate for, the

particular moment. Through this document, Godeither reminds me or renews me or invites me tobegin a new life.

MARIA GABRIELA SANTANIELLO

Norandina

It has helped me to grow in my identity as a Lay Marist,

making me see the importance oftransmitting thecharism “in each placeand moment ofhistory” in the style of Mary. To find the “footstepsof God” in all events attimes is not easy; as a doctor like me

it is especially difficult in front of the pain and suffering of the patients, but it is therewhere our prayer, which should come from life,restores to us this impulse to be instruments of Godin each of our actions,struggling each day to confrontadversities without becomingdiscouraged, like our Father Champagnat.

Br. NICHOLAS FERNANDOSouth Asia

Jesus love usas we are

but dreams each daythat we are more like Him

MARY LUZ QUIROGA R.Santa María de los Andes

Two evils have my people done:

they have forsaken me,the source

of living waters; They have

dug themselvescisterns,

broken cisterns, that hold no water.

Jr 2,13

S ince I gained the use of reason I have always regarded the lit-tle brothers of Mary with a great impatience to know the greatmystery of their vocation in the service of children and young

people. But also in their community life as well, perhaps because ingeneral we lay people do not understand all the life and choices ofreligious until we share and live with them.

I thank God for the opportunities he has placed in my way to be ableto share community life with them. And to discover many of thethings which Father Champagnat dreamed for his little brothers whenhe founded them.

The first time they invited me to be part of a community in 2003 inLake Titicaca in La Paz – Bolivia, the situation did not appear unfa-miliar to me since I was known by two of the Brothers and that gaveme confidence to launch into the adventure. An experience which al-lowed us to grow in confidence in God, through the adversity inwhich the country found itself, as well as the Aymara culture. We

were intent on being faithful to themission entrusted by Father Champagnat:“ To make Jesus Christ known andloved”.

A second opportunity came in 2007and 2008 in the community of Grajalesin Santiago de Chile. In the beginningof my integration into the community,at the first moment of adaptation,fears and questionings came and went;as much on my part as on the commu-nity. Eventually there was a comple-mentarity and feeling of belonging tothe community.


June 2009 • 63

Two experiences which have profoundly markedmy life as a Christian and lay Marist and whichat the time I felt had been a mutual enriching oflay people and brothers sharing life and missionin community.

This is why I believe that ‘community’ is a wordholding a great mystery and at the same time agreat challenge. Mystery because it is a place ofexchange and growth in diversity (ages, cultures,etc.) and challenge because “we are accepted aswe are…” - a rather complicated task, not al-ways easy in the beginning but which invites usto the brotherhood of feeling at home.

To feel that each one is a support for the other,that one complements the other, and at the sametime enriches the life of the community. To dis-cover in my brother the face ofGod, considering that everyday ex-periences are special places of en-counter with God.

In addition to being able to bringalive what one knows or has heardabout the charism of Father Cham-pagnat, these experiences havechallenged me to hold on withgreater strength to my vocation as aMarist educator and my great pas-sion in the service of children and young people.

Community life, between its highs and lows, letsus discover our need for one another. “At thecore of our being we desire to love and be loved.We long for belonging, solidarity, the chance toshare our lives and the opportunity to change ourcircumstances. We unite to create families…Eachfamily, group or community is uniquely marked bythat which unites them”. (WfR #93).

The richness which each community contains inhospitality, fraternity, work, life … and all inconnection with the table, the table of la Valla,which today too is a great symbol of family andservice for the community which Marcellindreamed of. A table which incarnates the en-

deavor to live a simple life, marked with a partic-ular stamp of family spirit.

As I said before, living in community is not al-ways easy; it may require us to live in a continualprocess of reconciliation, where each one makeshim/herself bread for the other. Both from the

riches which are our older Brotherswho give to us through their waysof being and the way in whichthey were formed and through theyoung who are impatient to dosomething new. It has taught me,and me particularly, that Marcellindreamed of his communities asspecial places for growing togetherin feeling ourselves family, sharingand celebrating our faith.

Furthermore, the power to tell Jesus every dayhow much one loves him, with the same passionthat a Brother of 85 has offered him his workand his whole life for years.

I feel myself very privileged and full of gratitudefor sharing the charism of our beloved FatherChampagnat. That is why I find echoing in metwo little sentences which Br. Seán spoke on hisvisit to the Province: At the end of his Maristnovitiate, a Brother should– Be in love with Jesus and his gospel.– Be a living image of Marcellin Champagnat.

Today I dare to affirm that it is also so for all thelay people who share and live the Marist mission inthe world. To be Champagnats today.

Come, let us sing joyfully

to the Lord; cry out

to the rock of our salvation.

Ps 95,1

“Water from the Rock”a source

of challenge!

LINDA CORBEILCanada

Hezekiah fortified his city, and

brought water intothe midst of it;

he tunnelled the sheer rock

with iron and builtpools for water.

Si 48,17

F or a start, I would like to mention that I, in company with mychildren, Anne, Catherine, Gabriel, and my husband Claude, re-ceived the book Water from the Rock when it was launched in

the Marist Province of Canada. Each member of my family had theprivilege of receiving a copy. The children were very happy with it.

On reading the book, I immediately recognized the fundamental val-ues which inspire the Marists whom I know and I rediscovered what Imost appreciate in the Marist world, a spirituality of a great humani-ty and beautiful simplicity.

This book recalls to me the essentials of Marist spirituality, its char-acteristics and its fundamental features which guide the Brothers andLay Marists who wish to carry out the Marist mission under the inspi-ration of the charism of Marcellin Champagnat.


June 2009 • 65

The contents of this book help me to bettergrasp the very essence of Marist spirituality andthe values which we are invited to live in ourdaily lives. Water from the Rock challenges mein the different aspects of mylife : my prayer life, my familylife, my life within the twoMarist families to which I be-long, my involvement in aMarist work for children, etc. Iappreciate each chapter andeach paragraph of the text, forthey invite us to pray, to reflectand to share on the fundamentalthemes which bring us together,Brothers and Lay Marists. I havehad the opportunity of sharingdifferent passages from the textand each of these occasions ofsharing has led us to exchangingour deepest convictions and toputting these convictions into practice in ourdaily lives. That is also one of the great riches ofthis book, promoting the sharing on fundamentalvalues.

Many passages also raise questions for me on thelevel of the challenges posed by Marist spirituali-ty; challenges such as: to be listening to theneeds of the poorest of our times, to make sureof a quality of communion and union with oth-ers, to forget oneself (gift of self) for the mostdeprived of our societies, etc.

I appreciate its format and its page setting outwhich make it a practical reference guide, easy touse (‘user friendly’) and very accessible. Thechosen images and photos allow as well a time

for interiorisation: taken individ-ually, they are for me “an imagefor praying”.

Briefly, as you can gather, this isa book which challenges me. Andwith the last chapter, entitled“We dream new dreams” whichopens on to the future, ourdreams, our visions, that under-lines well the dynamism of theMarist Community for remainingvibrant in responding as best itcan to the needs of its time andfor evolving in terms of the newrealities.

Wild beasts honor me,

jackals and ostriches,For I put water

in the desert and rivers

in the wasteland for my chosen people

to drink.Is 43,20

The image of God in


BR. MARIO COLUSSISoothern Africa

His heart is hard as stone;

his flesh, as the lower

millstone.Jb 41,16

During the Ash Wednes -day Holy Mass I at-tended earlier this

morning, I was struck by thecommon Old Testamentphrase describing God: Turnto the Lord your God again,for he is all tenderness andcompassion… (Joel 2, 13).

In these days I have been re-reading Water from the Rock where the no-tion of compassion occurs repeatedly - not only our human compassionfor those in need of relief from pain and want, but especially God’s com-

passion for us: For God so loved the world that hegave his only Son, so that everyone who believesin him may not perish but may have eternal life(John 3, 16).

Marist spirituality – like all Christian spirituali-ties – is based on God’s great love for us, a Godwho loves us first, a love that is faithful, an un-conditional love, a love that never ends: Givethanks to Yahweh, for he is good, for his faithfullove lasts forever! (Repeatedly found in the OT)

Marcellin Champagnat had a profound sense ofthis great love poured out on him, a sense thatmade him aware of the presence of God every-where and at all times. It was this awareness ofGod’s presence and love in his own life thatcaused him to be profoundly moved by the Mon-tagne event – that there were young people whohad hardly any idea of God at all, still less of the


June 2009 • 67

divine presence and love in their lives. The eventproved to be pivotal in Marcellin’s life. Within lessthan three months, he had already started a newcommunity that was to become the nucleus of theMarist Brothers. Marcellin’s zeal and compassion forpeople were ultimately grounded in his realisationof the great love God had for everyone: I cannot seea child without wishing to tell himhow much God loves him.

In my reading of Water from theRock, it is the second chapterthat most reveals the intensity ofGod’s love for us. No matterwhere we are or what we’ve doneor what our present circum-stances, we are assured of God’sloving presence. This Chapter re-minds us that no matter whatphase of life we are in, despiteany turbulence in our life’s jour-ney, irrespective of the twists and turns it has tak-en, regardless of our present attitudes and feel-ings, God is always with us. Created in the imageof God as we are, in our very living we men andwomen become an incarnation of God.

For our Founder, God is to be found both in thetranquillity of the Hermitage as well as in thenoisy streets of Paris. No situation is foreign toGod. Even at those times when we’ve not respond-ed to God’s call to love him and our neighbourwith all our heart and soul and mind and strength,God offers us his love and the grace of repentance,

and gives us the strength to con-tinue on our journey.

It is the realisation of God’s pres-ence at all times, that generatedhis willingness to take all thingsin prayer to the Lord, never toundertake any major projectwithout having prayed over it fora long time, and not to hesitatein asking God for great things. Itis not surprising then, that whenMarcellin was approaching theend of his life’s journey, he urged

his Brothers to remember the presence of God,and to love one another – for God is present inour community members. Our very fraternal lovein community is a means of conveying the aware-ness of God and his love to others.

For the Lord, your God,

is bringing you into a good country, a land with streams

of water, with springsand fountains welling upin the hills and valleys.

Dt 8,7

HOW DOES “WATER FROM THE ROCK”

68

Prayerful reflections onWater from the Rock

provide me anexperience ofconstantly being in touch with the richness of the Maristspirituality. It deepens ouridentity with Maryand Marcellin, and draws us closer to an

experience of loving Jesusmore and more in our

daily lives.As companion to myspiritual journey, it provokes a yearning of wanting to know moreand a longing to share the treasures of the Marist tradition. It is nourishing andinspiring me to activelywork with the brothers in animating structureshere in the Philippinesthat will sustain our on-going reflections on the document.

AGNES S. REYESEast Asia

Every day, on openingWater from the Rock,I randomly choose atheme to read andmeditate. The wordscan stimulate, nourishand strengthen me. In a way, cultivatingour spirituality leadsus to this dynamic,

to a movement offeelings and insightsthat at times reassureus and at othersenergize us. No doubtWater from the Rockforces me to recall that our Maristspirituality is apostolic,demanding I beproactive, giving my attention to thereal problems oftoday’s children and

youth. In face of sucha responsibility, I hope to remain atpeace and keep my heart open to discern the movements of the Spirit, allowingGod to assume the leadership of my life, knowingthat “if the Lord doesnot build the house, in vain do the builderslabor”.

ALEXANDER GOULARTRio Grande do Sul

69

ENERGIZE YOUR SPIRITUAL LIFE?

To realizeGod’s love forme, toacknowledge

that my sinfulness makes me unable toexperience that love, and that only inJesus Christ am I forgiven and madeholy, bringing me to center my life inHim and to make Him known and loved.My personal prayer, based on slowlyreading the texts of Water from the Rock,has helped me live a ‘disciple at Emmaus’spirituality, trying in every personalencounter to experience Jesus, who walkswith us and reveals to us the mystery oflove and that, in the end, sets our heartson fire and sends us out on mission.I know I am still on the way and that myspiritual life continues to be nourishedand to deepen. The goal is clear: tobelong to the Lord Jesus, for whom I have left behind whatever had been of value to me. Mary is my mother, my companion on the journey, and she encourages and protects me.Marcellin, the man passionate for God, is my model of compassion for others. I hope to touch young people by my lifeand actions, in such a way that they feel drawn to the Lord Jesus.

Br. LUIS DÁVALOSMéxico Occidental

Water from the Rockcontinually awakens inme the restlessness tofollow the same lifeproject of which MarcellinChampagnat dreamed. Itis deeply moving to knowthat as we go on livingas Marists, brothers andsisters, we are brought toa clearer sense of the callto be committed to the

Gospel, in the missionwhich calls us in turn tolive our vocation asconsecrated religious oras laypersons, with thesame dream thatMarcellin had. I feel arestlessness and achallenge in continuingto live out this life,remaining always in thepresence of the HolySpirit; with Our GoodMother at our side, welack nothing; we neednothing more.

Br.LUIS FERNANDO VEGADistrito de Paraguay

Br. HANK HAMMERUnited States of America

I have found Water from the Rock tobe an affirmation of the spiritualitythat I have learned, lived, andexperienced in my years as a MaristBrother.Part of its appeal for me is that it gives Brothers and lay Marists a ‘common language’ to use in our ongoing spiritual development.

Whilegroundedin thespiritual heritage we have receivedfrom Father Champagnat and theearly Brothers, Water from the Rockis a living spirituality which reflectsthe joys and challenges facing theworld, the Church, and our Marist mission today.

Simplicity inthe light of


BR. ALPHONSE GAHIMAAfrique Centre-Est

When they thirstedthey called upon thee,

and water was given them

out of flinty rock, and slaking

of thirst from hardstone.

Ws 11,4

A fresh reading of the guide Water from the Rock brings us intocontact with one of the essential elements of our spirituality,namely simplicity. At the heart of Marist spirituality is humility.

It is expressed in simplicity of behaviour, most especially in our wayof relating to God and others’’ (WfR #33). Simplicity is a Maristlegacy, a precious pearl from the Founder, handed on to us throughhis disciples.

This article, inspired by chapter one of ’Water from the Rock’, reflectson the virtue of simplicity which has characterised and shaped Mar-cellin’s disciples. Our reflections, reconstructs some basic social andtheological elements that make simplicity a key component of everyspirituality in general and of Marist spirituality in particular.


June 2009 • 71

Even while contemporary society places a greatdeal of emphasis on security and on having thematerial, psychological and even spiritual re-sources to attain their goals (Wicks, 2000),people are becoming more aware of the needfor inner simplicity. It is what the early monksof the desert, known as abbots and abbesses,called ‘purity of heart’. Simplicity allows us tobe free to both enjoy and let go of all of lifebecause we know there is more. We trust thatGod will provide us with what we need at eachsuccessive stage of life, even after we die(Wicks, 2000). An attitude of simplicity also al-lows us to receive and enjoy more of life thanwe would if we spent time focusing on gettingour share. Simplicity transforms us from wor-ried, preoccupied, and demanding individualsinto grateful ‘receiving’ people. It is indeed awonderful grace to embrace.

Great persons and saints in history (BlessedMother Teresa, St Vincent de Paul, Abbé Pierre,and St Marcellin Champagnat)were simple. They alwaysspoke their minds. For a sim-ple person, the outer life coin-cides with the inner life. Wecomplicate ourselves by split-ting our personality. Inwardly,we are something but out-wardly we are different be-cause we mistakenly feel thatoutward patterns of behaviourshould be different under dif-ferent circumstances. We arealso not understood becausewe are not simple andstraightforward in our way ofcommunicating with others.

Simplicity can be applied in all spheres of life,food, dress, behaviour and interactions. How -ever, it does not equate with shyness, naivety,ignorance, irresponsibility or being unimpressive,childish and backward (Langar, 2009). It is notliving on a shoestring. It is instead having aclear conscience, being free of any ambiguity,

and being balanced. Simplicity is also a prere -quisite for spiritual advancement.

At the heart of Marist spirituality is humility, ex-pressed in simplicity (WfR #33). Humility is re-vealed in the way we speak to people, speaking alanguage that everyone understands. Simplicityis a mental attitude that assumes many other

qualities. It involves honesty,consistency, truth, and mod-esty which contribute totransparency, spontaneity andauthenticity (Stockman,2008). St Vincent propheti-cally stated that ’’simplicity isrealising that it is God whopulls us towards him, whoguides us. God is most simpleor rather: he is simplicity it-self. Therefore, wherever sim-plicity is, you meet God; andas the phrase goes: he wholeads a simple life, follows hispath with certitude’’ (Stock-man, 2008). According toVincent de Paul, simplicity is

telling the truth, saying things as they are, with-out keeping silent or concealing things.

The Marist characteristics of humility, simplicityand modesty and especially the family spirit, arecentral in Marist life, mission and formation.These characteristics have always impacted on

He shall dwell

on the heights, his stronghold

shall be the rocky fastness,

his food and drink

in steady supply.Is 33,15-16

our mission and apostolic life. Indeed, most Brothers identifiedsimplicity as the thing that most attracted them to Marist life,as have lay people and other Marist partners. Furthermore, sim-plicity in Marist mission has created an atmosphere of respect,attention, family spirit and dialogue. That is why Marist schoolshave been places of growth and places of choice for many whereyoung people from all social, economic and cultural backgroundscan share brotherhood, ideas, knowledge and life experiences.

We conclude that as Marist persons we have been blessed by anuncomplicated and down to earth spirituality (WfR #34) invol -ving a simple lifestyle, communion with God, with others andwith nature. This virtue has played a key part in the history ofour Institute. Let us, ‘sons of Champagnat’ cherish the value ofsimplicity - for the spiritual advancement of Marist Brothers andpartners and the attraction of more holy and simple Marist voca-tions to the Institute. May the Holy Spirit help us perpetuatethis treasure for future generations of Marcellin’s disciples,Brothers and lay people.


BR. ALPHONSE GAHIMASimplicity in the light of “Water from the Rock”

BR. RICHARD RAJAONARISON TIANAMadagascar

The

Political Dimensionof Marcellinian

Spirituality

June 2009 • 73

I was struck during the study of the document Water from the Rock(WfR) when I heard about the political dimension of the spiritu-ality of Marcellin. We were listening to an explanation of the

fourth chapter, “Bringing Good News to the Poor.” I had paid atten-tion to the explanation of the three other chapters where I foundnew and interesting things. But this “political dimension of the spir-ituality of Marcellin” left me somewhat puzzled. I wanted to knowthe meaning of such statement.

I do not hear such things every day. It is the very nature of theapostolic work that the Province has entrusted me in the highplateau of Horombe (Madagascar) that aroused my curiosity.Usually people are afraid of the word ‘politics’ and sometimesI have even heard that Religious and priests should notengage in politics. Finally I became aware that not onlymust they do it, but if they do not do it,they are not faithful to the Gospelmandate entrusted to them. How -

Then the Lord will guide you always and give you plenty even on the parched land. He will renew your strength, and you shall be like a watered garden, like a spring whose water never fails.

Is 55,11

BR. RICHARD RAJAONARISON TIANAPolítical dimension of Marcellinian Spirituality

ever, to understand this in the most correct way, we have first of allto define ‘politics’ in the most general sense of the term and take intoaccount different levels of politics.

In fact, there is only one political level where consecrated Religiousand priests should not be engaged according to canon law: that is, par-

ty politics. We can perfectly understand and acceptthis prohibition by the very nature of party politics:party politics leads to a policy that divides, while theessence of Religious and priests within the Church andsociety is to be creators and builders of communion.

Therefore, apart from party politics all the other lev-els of politics (voting, civic and political educationof our students, advocacy of the human rights of allhuman beings [not forgetting children], promotionof justice and peace...) are necessary, and it is desir-able that Religious and priests be actively engagedin such political activities.

In general terms “politics is all we do for the goodof the community.” Taking into account this defini-tion, I have begun to understand that there is a po-litical dimension to the spirituality of Marcellin, as,

indeed, in a broader way, there is a political dimension to Christianfaith and apostolic work within the Church. One keeps ever in mind:


Food from heaven you gave them

in their hunger, water from

a rock you sent them in their thirst.

You bade them enter and occupy the landwhich you had swornwith upraised hand

to give them.Nh 9,15

June 2009 • 75

all that we do has to be for the good of the civiccommunity. Who could have any doubt that allthe apostolic ministries of the Church and of thereligious congregations are, in fact, for the com-mon good, for the promotion and defence ofhuman beings?

In fact, our new book on Marist spirituality, with-out writing directly the words “political dimensionof our spirituality,” refers several times to such di-mension. Water from the Rock invites us to per-ceive the suffering of the world with “a spirituali-ty of compassion and mission” (WfR #126); it alsoinvites us to consider the calls of our time thatstrive for the same dignity for all: human rights,justice, peace, and equitable and responsible shar-ing of the planet’s wealth (see WfR #128). IndeedWfR #129 is even clearer: “Our compassionate re-sponse to the needs of the world wells up fromour spirituality,“ a spirituality which immerses it-self fully into what we call politics in generalterms. Is not there a certainty of bettering the

world when we try to meet its needs with a spiri-tuality of compassion and mission?

However we could also reach this conclusion byanother way: through the biblical text that intro-duces this chapter. The Commission has made thebest choice to introduce the section on apostolicministry because it is the choice that Christ himselfmade when he started his apostolic life. As well wecan notice in this text what are usually called the“concentric circles of the mission.” To “proclaim free-dom to the captives” is indeed a “political circle1.”

Because of this political dimension of our spiri-tuality, I feel doubly encouraged to continue mywork in the highlands of Horombe. It is a questionof freeing so many people, captives to ignoranceas we announce to them the liberating power ofeducation. This is, indeed, a ‘political’ messagewe are carrying forward through the seventeenschools that we have already founded. And thereare still many more to be founded.

11 The circles or levelsthat we may

traditionally discoverin the text

Is 61: 1-2, Lk 4: 18 are:The SOCIAL level/circle:

I was sent to proclaimgood news to the poor;

The POLITICALlevel/circle:

I was sent to proclaim to captives deliverance;

The PHYSICALlevel/circle:

I was sent to proclaim to the blind

the recovering of sight;The PSYCHOLOGICAL

level/circle: I was sent to heal the

broken of heart;The RELIGIOUS

level/circle: I was sent to proclaim

an acceptable year of the Lord.

On the cliff he dwellsand spends the night,

on the spur of the cliffor the fortress.

Jb 39,28

Living signs of the Father’s

tenderness

BR. JOHN KUSIWest Africa


T he above title is taken from number one hundred and thirty-seven (#137) of Water from the Rock (WfR). I have chosen thistitle because it speaks to my heart and inspires action. Before

I proceed with this reflection, I would like to acknowledge withgratitude the good work done by the team who organised the MaristSpirituality workshop in Nairobi for Brothers and lay people. I am in-

debted to Brothers Teófilo, Mario,Pau and Christian for organisingsuch an enriching workshop andalso sharing so much of their ex-perience with us.

I was introduced, together withother Brothers from the

Marist District ofWest Africa to

June 2009 • 77

Water from the Rock for the first time during ourannual retreat this year, 2008 in Kumasi. Iopened my eyes to the richness of the book.Then, again, I have learned more about thebook also during the workshop on Marist Spiri-tuality in Nairobi. The manner in which the bookwas presented sparked a fire in my heart andprobably in the hearts of all the eighteen parti -cipants as well. I felt the same way as the disci-ples on the way to Emmaus (Luke 24:32). Wewere open to the strength and power of MaristSpirituality. At the end of the presentation onecould not help but love the book, cherish it andtreasure it.

Water from the Rock is a gift from God to the In-stitute; it is the greatest legacy we as MaristBrothers and Lay Marists have received. Thanksto Marcellin Champagnat and the first Brotherswho handed down this treasure to us. The docu-ment, Water from the Rock indeed enrichesprayer, provokes reflection and inspires action(WfR page 19). Since the day the book was pre-sented to us during the work-shop, I have made the docu-ment my personal prayer book.I reflect on a number of issuesraised in the document. Waterfrom the Rock is a practicalbook, a book that calls for ac-tion. Any time I open it, I feelthe presence of Marcellin Cham-pagnat, I fall into prayer and Ifeel called to put what I readinto practice.

I am particularly challengedand at the same time encour-aged by some numbers of thebook. In number 6 , it is saidthat the first Brothers’ “way ofliving the Gospel was a reflec-tion of the character, values,and spirituality of … Marcellin Champagnat”.This number raises several questions in my mind:Questions such as, does my life reflect the name

‘little Brother of Mary?’ What type of Gospel am Ipreaching to people with my life? Is my presenceGood News to people around me? This numberchallenges me to reflect on my life, and it alsoinvites me to be Champagnat of my time.

Again as I reflect on number 104, I feel myselfbeing invited to not only gather, bless, break,

and share but also to become a“living altar, where Christ’s sac-rificial love is made present asan inspiration and a source ofspiritual nourishment to every-one … I meet” (Benedict XVI2008). In addition, I am struckby the invitation in number137, that in spite of my limita-tions, I am being called to be“a visible and permanent memo-ry of the loving and mercifulpresence of God in the midst ofpeople: living sign of the Fa-ther’s tenderness” This is bothchallenging and encouraging.The document, Water from theRock speaks constantly of God’sloving presence in spite of ournothingness. It is this reason

that I say, the book; Water from the Rock is atreasure, which every Christian must look for. Itis indeed living water.

Jesus answered and said to her,

“Everyone who drinksthis water

will be thirsty again; but whoever drinksthe water I shall give

will never thirst; the water I shall give will become in him a spring of water

welling up to eternal life.

Jn 4,5-14

Album of the Year of Spirituality

781. Asunción – Paraguay; 2. Canadá; 3. Roma – Italy; 4. Dadiangas – Philippines; 5. Bangkok – Thailand; 6. Atenas – Greece; 7. Jérémie – Haití; 8. Los Teques - Venezuela; 9. India; 10. Cruz del Sur – Argentina

7911. Kidapawan – Philippines; 12. Loja - Ecuador: 13. Medellín – Colombia; 14. Nyungwe - Malawi; 15. Madagascar; 16. Norandina;17. Roma – Italy; 18. Giuliano – Italy; 19. Marcellin Nivasa - Sri Lanka; 20. Nairobi – Kenya; 21. Valladolid – Spain.

The burning sands will become pools,

and the thirsty ground,springs of water; The abode where

jackals lurk will be a marsh for the reed

and papyrus.Is 35,7

Fear not, be not troubled: did I not announce and foretell it long ago? You are my witnesses! Is there a God or any Rock besides me?Is 44,8

Message_39EN

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