French

Vocation of the Sisters of Notre Dame de Namur:  Education

“It is true that not only the educational links have been broken but education has become too selective and elitist. It seems that only people or persons who have a certain level or who have a certain capacity have a right to education, but certainly all children and all young people have a right to education. This is a global reality that makes us ashamed. It is a reality that leads us to a human selectivity, and that instead of bringing peoples closer, it distances them; it also distances the rich from the poor; it distances one culture from another … And here comes our work: to find new ways.”

Pope Francis, World Congress on Education, Rome, November 21, 2015

The tradition of the Congregation of the Sisters of Notre Dame is centered on education.  This latter is marked by the gospel values lived by Saint Julie Billiart, such as goodness, trust, respect for human dignity and for that of the Son of God.

On February 2, 1804, Julie Billiart and Françoise Blin de Bourdon consecrated themselves to God by means of the vows of chastity and poverty and they founded an institute dedicated to Christian education.  The act of consecration of Françoise Blin de Bourdon is preserved in the General Archives of the Congregation.  Here is what can be read related to the mission to which she gives herself:  Françoise commits herself to work with all her strength for the religious instruction of “poor orphan girls”.  To “compensate for her own inability to extend her service to all the abandoned poor of the towns and countryside” she proposes to “prepare school teachers” who would go wherever they might be needed. 

The historical climate and the beginnings of the work of education

We are in the days following the French Revolution of 1789.  Yes, the National Convention put forth the idea of schools accessible to all children and, moreover, drafted school legislation that was a source of hope but that did not produce significant results.  Not one primary school was opened.  The children whose families are able to pay fees are instructed by teachers who lived on this remuneration.  To combat the lack of education on the part of the poor, the Church created a few Sunday schools but no free classes were available on a daily basis.  The children of the poor grew up, therefore, in the most complete ignorance.  “Providence placed Julie in the place and at the moment where her life could be the most fruitful. Fifty years earlier, her work would have been impossible; fifty years later, it would have been too late.”  (Sister Mary Linscott, To Heaven on Foot, 1969.)

By consecrating her institute to the education of the most poor, Julie is filling an institutional void.  That is why, at the creation of her first classes, Julie only wants poor girls who are not able to pay for their instruction. 

Napoleon’s power does not make the life of teaching congregations, or of those who ran hospitals, easy.  He capitulates, however, realizing that education was too costly for the state and he authorizes congregations to do it.  An imperial authorization is required, a recognition not given by virtue of the right of freedom of association but incumbent upon services rendered regarding teaching or assistance. 

On June 19, 1806, the statutes of the Association called Notre Dame are approved by Napoleon.  The opening of free schools is authorized.  The first classes of the Sisters of Notre Dame open in Amiens in 1806.

Upon the death of Julie Billiart in 1816, around ten schools exist.  Mother St. Joseph opens others, but between 1815 and 1830, the Dutch government of William I imposes major impediments on Catholic education.  The King’s project is to laicize education and to refuse any foreigners the right to exercise authority over instruction.  King William I sets the number of sisters authorized to live in each house.  The Sisters are obliged to take an examination before a committee of instruction.  Mother St. Joseph thinks about resigning as Superior General in favor of a Sister of Flemish origin for the good of the Congregation.  In the meantime, Mother St. Joseph had accepted taking charge of several nursing homes since schools were no longer viable.  Finally, in December of 1824, she receives her document of naturalization and becomes a citizen of the Netherlands. 

Education:  qualified religious for an effective mission

1.  A good formation

Given the demands of the profession, the candidate must possess the required qualities, among which are a sincere Christian faith and the ability to share it, to communicate it with warmth and joy but also with firmness.  “Persons of a cheerful character are chosen to form children…” (Julie, Letter 349, September 1, 1814).  “It must not be said of an educator that she is too kind.  We live in a century when so much strength of soul, so much character is needed!” (Julie, Letter 168, March 16, 1811).For Julie, character development and the personality of the teachers was of primordial importance.  “What the teacher is has more importance than what she does or what she knows.”

The period of formation (the novitiate) lasts two years and provides the sisters with a basic formation.  As Mother St. Joseph underscores:  “The novitiate is rather long.  Since they are in large part destined to teach, they must be well formed in religion and in the sciences; a few years are necessary even if some still come from good families, already well instructed, and if some of our students are destined for our state of life, which shortens the task” (Mother St. Joseph’s letter to her family, January 1832).  The Sisters are then sent to secondary houses sometimes far from the Mother House.  The experience that they will acquire will continue to form them throughout their life. 

2. Curriculum building

In order to establish schools, Julie Billiart needs teachers sufficiently instructed and capable of undertaking the education of children.  Julie applies herself first to this work of formation to which she attaches great importance.  It is she who takes charge of the instruction for which she possesses competency.  The novices take classes given by Julie Billiart herself.  She describes in her letters the method that she is using: “…all the sisters learn their catechism by heart; I make them repeat it , and then the sisters ask one another the questions.  After that comes the explanation of the articles.  I can see that it is going well.”  (Letter 64, January 19, 1808).  The influence of Julie Billiart lasts beyond her death because her texts or the examples that come from her life are used for these pedagogical ends or for purposes of edification. 

The formation included at the same time both religious and profanes branches.  “We must always put the exercise of religion first in obligation, before writing and counting, etc.  We must do the one and, as much as possible, not neglect the other.”  (Julie Billiart, Letter 162, November 24, 1810).  Although prioritized, the two competencies are envisaged from the time of the novitiate.  Writing is very important.  The sisters also receive a formation in language.  The first religious also receive the assistance of the Fathers of the Faith with respect to their formation in the sciences.  The course in arithmetic was occasionally given by Father Thomas, a former professor at the Sorbonne.  “All that I ask the good God is that you may be occupied in improving your minds as much as possible.” (Julie Billiart, Letter 296, December 24, 1813). 

It is essential that the teachers know more than their pupils.  Lack of competence on the part of teachers can become the cause of the withdrawal of boarders and the importance of paying students for the good functioning of the Institute is known.  “It is a duty for us ‘not to spare either care or effort in becoming well educated.  It would be a great disadvantage for the education of our children to proceed too quickly.”  (Julie, Instructions)

3. A pedagogical formation

In addition to this knowledge, the novices receive a pedagogical formation.  Normal schools (for teacher training) did not exist until the beginning of the 19^th century.  Julie Billiart developed a true methodology of teaching.  If order and discipline were indispensable conditions for instructing children, Julie insists very much on the love of and respect for children.  “Take care also to be very gentle with the children.”  (Letter 57, August 31, 1807)  “Be especially careful about speaking with respect to your children if you want them to respect you and love you.” (Letter 335, June 28, 1814)  Julie, herself, loved children “with a supernatural love, intelligent, and as tender as profound”: “I embrace all my little girls, whom I love very much.” (Letter 126, June 17, 1809)   “I am distressed at not seeing them.”  (Letter 144, March 14, 1810) “How pleased I shall be to find progress since my departure!  Write and tell me if they are very good.” (Letter 150, June 8, 1810)  The progress of the children is followed regularly by the Superior General who asks to look at their notebooks.  The religious teachers keep up to date on changes that are proposed in educational matters, whether to support them (in music, for example) or reject them.

The students

The teaching apostolate of the Sisters of Notre Dame has for its objective the education of girls in Christianity as well as to teach them disciplines that permit them to take an active role in society.  “Our institute only proports “to form, by means of education, Christian mothers, Christian families” (Julie, 23^nd Conference).   Julie insists on respect for the dignity and the sacred nature of each student.  She wants schools where each student might become fully herself.  “Take a large view of all that belongs to religion but not with a view to forming ‘little devotees’ but good Christians, persons useful to society, great souls capable of persevering in the good.” (Julie, Letter 79, July 6, 1808)

1. The different categories of students

The first sisters of the Institute welcomed into their classes girls younger than 16 years of age (Julie Billiart, Letter 222, October, 1812).  These children are separated into three different groups based on family means (poor students, paying day students and boarders).  It is very clear that the class of poor children is the principal focus at the origins of the Congregation. 

In her research, Cécile Dupont gives us information on these students.

“At the beginnings of the Institute, Julie’s main attention turns toward the poor:  “We exist only for the poor, for the poor, absolutely only for the poor.”  (Julie, Letter 86, end of November, 1808).   The main concern of the first sisters is to foster them, to have them return to class.  The children are numerous but not necessarily diligent.  One class counted close to 100 pupils; a teacher speaks of: “troupes of poor little children from desperate circumstances as much for physical needs as for their souls.”  (Letter from Catherine Daullée, January 2, 1809)  These poor children belonged primarily to the working class.  Before tackling the needs of the soul, the sisters tend to the body.  In front of these bodies “…dirty, eaten by lice, filled with scabs, with ringworms,  without blouses, without stockings …whose body can be seen bare from all sides…”  (Letter from Catherine Daullée, January 19, 1811).  The sisters distribute blouses, bonnets, handkerchiefs and other clothing.  These articles of clothing are a manner of publicizing the work of the Congregation but they are especially a way of causing poor children to return.  These gifts are accompanied by meals offered to the indigent children and sometimes gifts of money (Letter from Catherine Daullée, April 11, 1811).  “This is the disadvantage that exists in this country.  If the children are not dressed, they do not stay in the classes” (Letter from Catherine Daullée, January 19, 1811.  Françoise Blin de Bourdon conveys in her letters some of the most practical aspects.  The classes are given during her mandate as superior from 8:00 – 11:30 am then from 1:00 to 5:00 pm.  In some towns, however, there is the issue of children who arrive very early at the convent, among other things, to be fed there.  When the body is full and more presentable, lessons are able to proceed more effectively.  The schedule of the classes for the poor consist in studying religious principles, reading, writing and the basics of mathematics.  Practical competencies are taught, as well, to the poor students.  In Ghent, they practice lace-making.  However, the catechism remains the focus of their education.

Boarders are less numerous.  From the first days of the Institute, there are often fewer than 10.  Attracting them becomes a question of survival because they are the principal source of revenue in the secondary houses.  Boarders wear a uniform.  Julie Billiart hopes in this way to combat coquetry and promote simplicity.  (Testimonies of contemporaries, Mother St. Joseph and education at the boarding school in Namur, 1816-1838). 

The boarders receive an education in their language as far as possible (Flemish principally) and learn French. Religion is also taught in the boarding school because the children of the leisure class must practice Christian virtues and, in particular, charity.  The other subjects taught are the same as in the poor classes to which are added the sciences and the arts in more depth (astrology, bookkeeping, music, drawing…)  The curriculum is expanded as instruction evolves.  Mother St. Joseph puts forth the fact that it is necessary to stay up to date with what is happening in the other Orders so as to “respond to the needs of the times” (Testimony of Félicité Minez, Mother St. Joseph and education at the boarding school in Namur, 1816-1838).

Some other students, paying day students, are welcomed into the schools of the Institute.  Their curriculum is less broad than that of the boarders.  They do not take music and drawing.  The classes are generally of medium size, fewer than 100 students.

A last category of students is mentioned occasionally in the letters of the Superiors General:  the neophytes, older girls whom the parish priest wanted to rescue from unfavorable moral conditions by having them live at the convent and who compensate for the burden they represent by making lace.  (Julie Billiart, Letter 189, October 19, 1811. 

 2. Curriculum and methodology

The first courses of study are simple and only slightly differentiated for the paying students or the free classes.  The interest brought to methodology and to the pertinence of a “new program of studies” is developed after 1830 (Annals of the General Archives, volume 3, May 3, 1833).  Circumstances become more propitious for reflection on method and curriculum.  In 1832, Françoise Blin de Bourdon, in collaboration with the Jesuits, established a broader curriculum.  The annalist of the sisters explains:  “Under the direction of Reverend Father Méganck and other Jesuit Fathers, our principal sister teachers are going to be occupied with drawing up a plan of studies more extensive and more appropriate to the needs of today.”  (Annals of the General Archives, volume 3, August, 1832.)

Methodology had already undergone significant modification by means of the adoption of that coming from the Christian Brothers (Congregation founded by Jean-Baptiste de la Salle (1651-1719) for the purpose of forming free schools for poor boys.)  The sisters use signals to direct the children.  Those of Julie Billiart and Françoise Blin de Bourdon, little instruments of wood or metal and producing a dry sound or click, are preserved in the Heritage Center established in the heart of the Mother House. 

In order to keep a friendly competition among the students and combat absenteeism, the sisters distribute prizes to the most deserving (Julie Billiart, Letter 347, August 18, 1814.)  In the Heritage Center, there are preserved, in addition, some books given as prizes to students and that bear the signature of Mère Julie. 

Conclusion

Who would have thought that Julie Billiart, humble country girl without a great deal of education, would begin one of the most fruitful teaching congregations of the 19^th century?  As Sr. Mary Linscott highlights it: “Julie was an educator, not in theory but in practice.”  Julie, who had probably no familiarity with the pedagogical writings of the time, is nonetheless going to show herself to be a great pedagogue.  Her letters in which her educational outline is delineated reveal to us a person with a keen sense of humor and a limitless patience, always in a good mood.  Julie hid neither responsibilities nor difficulties of such a mission. “ Let us bless the good God for sending us children! Do not forget, your responsibility before the good God grows with the number of children. The formation of young hearts in accordance with religion is not a small task.  How difficult it is to form them well in the times in which we live!” (Julie, Letter 163, December 1, 1810)  These letters are full of encouraging words that inspire the sisters in their work: ”We should like to see more abundant fruit; that would be very desirable but we live in a century which is not favorable.  We must also pray for our dear children so that the good God may cause the holy seed to bear fruit in their young hearts.  At their age we were no better than they are.”  (Julie, Letter 204, April 11, 1812)

Text:  Marie Felten, General Archivist of the Sisters of Notre Dame de Namur and Sr. Christiane Houet, Coordinator of the Heritage Center of the Sisters of Notre Dame de Namur

English translation:  Sr. Jo Ann Recker

Bibliography

• All the documents reproduced in this text are preserved in the General Archives of the Sisters of Notre Dame in Namur (archives.generales@sndden.org).

• Marie Halcant, The Pedagogical Ideas of Blessed Mother Julie Billiart, Paris, 1930. 

Who is Marie Halcant, author of The Pedagogical Ideas of Blessed Mother Julie Billiart (1930)?

Sister Marie Chantal (Elise Canivez, 1873-1934) is hidden under this pseudonym.  In 1918, the Superior General asks her to collect in the letters, the writings, and the recollections of Mère Julie, the notes relative to the teaching and education of youth.  This study was projected for a series of pamphlets entitled “Pedagogical Ideas of…” whose purpose was to honor “the founders of religious teaching Orders who had received from God gifted insights in order to achieve the aim of their Institutes.”

Sr. Marie Chantal establishes in the elementary classes of the schools of the Sisters of Notre Dame new procedures for instruction according to the “Montessori system.”  Thanks to her, a renewal movement in “infant schools” arose everywhere in Belgium.  Her exceptional work attracts the praise of eminent teachers of pedagogical studies and reaching into France and Switzerland.  The expertise of Sr. Marie Chantal was unique in the early childhood domain where she was an initiator and a pioneer. 

• Sr. Marie-Thérèse Béget, The Pedagogical Ideas of Julie Billiart, no date

• Cécile DUPONT, The Salvation of Souls by means of the Development of Feminine Education: The Sisters of Notre Dame de Namur, Educational Entrepreneurs (1804-1842), UCL, Louvain-la-Neuve, June, 2014
• Sr. Mary Linscott, To Heaven on Foot, 1969

French

“From Mère Julie to Mère Ignace (1804 to 1842), the Institute has not stopped growing.”

This observation, Cécile Dupont, a young Belgian researcher from the Catholic University of Louvain-la-Neuve, developed in a brilliant thesis for her Masters degree in History for which she consulted the General Archives of the Sisters of Notre Dame in Namur.   She focused on the three first Superiors General of the Sisters of Notre Dame and, in particular, their correspondence,   (Cécile DUPONT, The Salvation of Souls by Means of the Development of Feminine Education: the Sisters of Notre Dame de Namur, Entrepreneurs of Education (1804-1842), UCL, Louvain-la-Neuve, June 2014.)

During her vision at Amiens, on February 2, 1806, Julie Billiart realized that her Sisters would spread beyond France and towards other countries of the world.  This expansion was predicted, from the origins of the Institute, by the Bishop of Ghent.  In her letters, Julie repeated several times the remarks of the prelate: “As the bishop had promised me to take a great interest in our establishment, I had told him very definitely that if they did not want to give another house to my sisters of St. Nicolas, I should take them away to Namur.  He told me clearly that to his way of thinking we were not made to stay in only one diocese.  ‘No, no, Mère Julie, that is not your vocation.’ ”  (Letter 113,  April 25, 1809).  The third time that she repeated the words of the bishop, she added to them an international dimension:  it was that the Congregation would extend to “everywhere in the world.”  (Letter 113, April 26, 1809).

1 Missionaries at home:  the French and Belgian Houses

From the beginnings of the Congregation, the foundress undertook to enlarge her field of action.  At first, without leaving French then Belgian territories, the sisters were missionaries.  They took on an apostolic spirit to which they obligated themselves no matter where the divine will sent them. 

The frequency of the foundations closely follows the political evolution.  Mère Julie and Mère Ignace together found one to several houses per year.  The tenure of Mother St. Joseph’s term of office as Superior General is much less rich in new establishments.  The beginning of her term sees the realization of Julie Billiart’s final projects.  Afterwards, Françoise Blin de Bourdon founds hardly any new houses for around 20 years.  The cessation of foundations is due to the political context of the Dutch era and to the enmity of King William I toward religious congregations.

First experience of multiculturalism

The first of Julie’s trips outside of French territory is the one that she undertook in June 1806 with Father Leblanc into Flanders where the latter is charged with inspecting the college of Roulers.  Julie and Father Leblanc meet Monsignor de Fallot de Beaumont, bishop of Ghent from 1802 to 1807, who expresses the desire to have in his diocese a house of the Sisters of Notre Dame.  Mère Julie accepts the bishop’s request on the condition that she has young women who speak Flemish and forms them, first, to religious life and as teachers.

In Flanders, the region annexed to France for 12 years, an incomprehensible language for Julie is spoken.  French is not the language of the occupier. 

“I have had someone read her letter in Flemish”  Letter 106 (February, 1809)

“I have had some difficulty in finding him for, while I was not able to speak Flemish, the good God permitted me to address a man who could not say a single word to me.  At last, I went quite straight to the church of St. Pierre, where I asked another man who could not answer me either.”  (Letter 113, April, 1809)

Returning from Ghent, Julie Billiart asks a young Marie Steenhaut what the populace says behind her back and, in particular, about her habit.

Mère Julie finds the Flemish generous and hard workers.  It is what she writes in her letters:  “All these good Flemings are so deliberate and ponderous in carrying out their business; and they do not mind delays, even if I have no time to listen to them.”  (Letter 47, January, 1807).  But the Flemish can also make her life difficult; thus some not-so-flattering expressions…

Upon leaving St. Nicolas for Ghent:  “We left at 1:00 p.m. in the midst of a hundred persons who, I can assure you, did not show any sign of sorrow to see the removal of an establishment that was of such value to them.  On the contrary, these Flemings offered us all kinds of mockery.  The other circumstances also, which I shall tell you by word of mouth, will show you that the good God did not want our good sisters to stay any longer in that part of the country.  So now we have left.”  (Letter 117, May, 1809)

In her Memoirs, Françoise gives us details about the first Flemish postulants:

“The Bishop of Ghent was kind and promised every assistance while the postulants were in training, which pleased our mother and gave her the hope of working in Flanders for the glory of God.  She returned on June 29, 1806, from this first trip with a postulant, Thérésia Lauvers, who unfortunately did not speak a word of French.  In Flanders they had promised to find more vocations for us and this they did; in fact, she left again on August 28, of the same year, returning on September 18, bringing home with her five postulants, two of whom did not speak French at all, while one spoke very little.  She left on November 13 taking Thérésia Lauvers back to Flanders.  We did not suit her; nor she, us.”

Note also, that during her trip to Ghent, Mère Julie stopped with the young postulants at Courtrai where she stayed, notably, with Madam Goethals, aunt of Mère Ignace, the third Superior General and promoter of foreign missions, then only six years old.  The little Thérèse Goethals received a blessing from Mère Julie who embraced her tenderly. 

For Mère Julie, Flanders is important.  There, she received as postulants many young women in whom she discovered solid virtues.

“I must tell you that many Flemish girls want to enter with us.  But I think I shall bring only one back with me, whom my good little Sister Marie will be very astonished to see, for it is her good sister Franciska.”  (Letter 43, November, 1806).  These are Sister Marie Steenhaut and her sister Ciska (Franciska). 

“You have done well to speak to the confessor of the Flemish girls about their Communions as I told you to do, so that there may be some order.  I am glad that you are pleased with the little sister of Marie (Steenhaut) and I am also very pleased with Marie herself.  She is a good little sister and very useful to us with all our Flemish girls.”  (Letter 46, December 1806)

It is interesting to note that in the General Archives of the Sisters of Notre Dame, we have many signed documents of Sister Marie Steenhaut; these are very precious to us in retracing the history and discovering the feelings of the sisters of that time.  Among these:  Julie’s first trip to Flanders in 1806; the Annals of Saint Nicolas and Ghent; some letters. 

The younger sister of Sister Marie Steenhaut, Françoise (Sister Ciska), was greatly appreciated by Mère Julie who spoke of her in her letters with much affection.  In her Memoirs, Mère Saint Joseph leaves no doubt as to the qualities of this young woman:

“But let us return to the point from which we have digressed.  We left Father Cottu in Mère Julie’s room.  As he turned to go, he asked which sisters she was taking with her.

Julie named several, among them Sister Ciska Steenhaut, a young Flemish woman from Ghent, who was seventeen years old and knew French well.  Father de Sambucy set a great store by her and wished her to stay in Amiens.  This is the way the dialogue went:

-‘No,’ said Father Cottu.  ‘Let Sister Ciska remain.’

-‘But, Father, did you not just say that I might take all the sisters?’

-I repeat, let her remain.  I cannot be sure but that the bishop will want to keep a few.’

-‘Father, I am sure she will not wish to remain.’

-‘Leave her, just the same.’

-‘I promise you, Father, she will want to go.’”

Mère Julie founded three schools in the diocese of Ghent (in Flanders).  On December 9, she established the house at Saint Nicolas.  Three sisters were sent there among whom was Sister Marie Steenhaut charged with looking after Flemish classes.  But, in May, 1809, the sisters were forced to leave this house because it was unsanitary.  They arrived in Ghent where Mère Julie had trouble finding proper lodging.  It was only on November 21, 1809, that the Sisters settled on the rue des femmes in Ghent and founded the school of Nouveau-Bois on February 15, 1810.  On November 11, 1811, the Sisters established a school in Zele. 

Once installed, the sisters must establish themselves with the populace and settle into the premises.   The language is one of the most important obstacles which they encounter at the time of their arrival in Flanders.  Among the children that they receive “out of a large number there are only five or six who understand French.”  (Letter of Sister Catherine Daullée to Sister Saint-Jean at St-Hubert, Gand (rue des femmes), December 29, 1809)  In order to overcome this obstacle, the Superior General immediately asks for the formation of Flemish postulants.  She shortens as well their novitiate to two months in order that the sisters might begin to teach in the children’s language as soon as possible.  (Annals of Saint Nicolas).  The sisters also adapt their needs to the populace to which they are sent.

2. Some international perspectives:  the Netherlands and America

First foreign establishments:  Holland

Before America, the first attempts at establishments outside of the France-Belgian area were directed towards Holland.  At the very end of the year of 1809, Julie Billiart undertakes a trip to Breda.  She went there at the request of a woman proposing her house for the establishment of a foundation.  The charitable woman did not convince Julie Billiart and the foundation was not made.

Some years later, in 1819, it is again Holland from which comes another request.

Father Wolff, a Jesuit, asks Mother Saint Joseph to place with the Sister of Notre Dame two women to be formed in the religious life.  The Superior General accepts the request and receives in the house in Ghent three Dutch novices (Marie Stichters, Sophie Miltner and Lubuina van Elck). 

Between 1820 and 1821, four other postulants present themselves.  These young women are received and formed by the Sisters of Notre Dame but stay under the direction of Father Wolff.  These foreign religious are not destined to remain in the Congregation.  From the beginning, they were to return to found an establishment in Holland.  They establish a new Congregation on July 29, 1822 which is dedicated to education and they adopt the name “Christian Education.”  This Congregation evolves independently of that of the Sisters of Notre Dame de Namur.  They follow all the Rules, nonetheless, but adapted to the particular context of the country.  Today, this Congregation is known by the name Sisters of Notre Dame of Amersfoort and, although they do not recognize Julie Billiart as their foundress, they honor her with a special devotion. 

Departure for America:  desire for a voyage matured over a long period

Let’s consider attentively what Cécile Dupont writes in her excellent work of research in the General Archives of the Congregation of the Sisters of Notre Dame.

“The will to leave on a distant mission is present with the Sisters of Notre Dame for a long while before the actual departure.  Already under Mère Saint Joseph, allusions to this desire to evangelize beyond Europe are present.  A concrete project does not yet exist but words are disseminated here and there in the correspondence testifying to an idea that make its way into the minds of some:  “…you give us the desire to go on mission by all that you say to us… but our turn will come, I hope, and we think that the good God will call the Sisters of Notre Dame beyond the great river.  There is nothing new in our novitiate if not that our desire to go on mission grows from day to day.” (Letter from Sister Louis de Gonzague to Sister Stéphanie, 1832)  It is with this objective in mind that Thérèse Goethals joins the Congregation in 1821.  During the mandate as Superior General of Françoise Blin de Bourdon, in 1824, she (Thérèse) thinks a little too strongly about America and Mother Saint Joseph, who knows the missionary desire of Sister Ignace, tempers her: “It seems that you seem to be still dreaming about America.  But I doubt that you do so seriously.”  (Letter of Mother Saint Joseph to Sister Ignace Goethals, May 31, 1827)  However, it is this dreamer who will permit the realization of Monsignor de Broglie’s prediction. 

Mère Ignace, although promotor of the departure for America, does not leave Belgium.

She makes her choice of eight sister pioneers according to their character, their abilities and their desire, and she accompanies them to Anvers from which they embark on September 3, 1830, in spite of Monsignor Purcell’s warnings and the reticence of their Belgian families. 

“The boat chosen for the crossing takes on board, as well, Dominican and Jesuit priests who are their traveling companions.  The sea-sick sisters recount with good humor, to their sisters who remain in Belgium, the events of their crossing.”

“Having arrived on the new continent, they travel by train and by boat.  Throughout, the sisters from Belgium take up their pens as they discover an America both wild and modern.   The destination reached, the sisters are temporarily housed with the Ladies of Charity.  In this way, the site of their future home is not imposed on them.  In spite of the difficulty of finding a house in town, the sisters do not want to set themselves up in the country unless as a last resort because it is important that they live near the poor.  Moreover, they are afraid that they might not be able to be provided with the necessary material there.  The Sisters of Notre Dame finally have the opportunity to acquire a building on Sixth Street, in the center of Cincinnati.”

The establishment of the sisters in the United Sates is not done without difficulties.  This new country puts up several obstacles along their way.  The primary difficulty, of which the sisters are immediately aware, is the language.  From the time of their boarding, the sisters endeavor to learn English.  Reverend Father French, a Dominican passenger on the same crossing, serves as their first teacher (Letter of Sr. Louis de Gonzague to Mère Ignace.  October 21, 1840)  Once arrived, the sisters quickly realize their deficiencies in their mastery of English and of its capital importance in attaining their goal.  They continue to practice two to three hours a day.  They point out that it is necessary that the sisters who will come someday to join them master English prior to their departure.  Only Sister Louise (Joséphine van der Schrieck), one of the pioneers of the American mission who follows Sister Louis de Gonzague as Superior of the Cincinnati house in 1848, succeeds in managing the language correctly; the other sisters labor to comprehend it.  It is evident that that does not make their apostolic tasks easy.  The division of tasks according to skills depend on language acquisition; in this matter it is less easy to strictly respect the level of acquisition.  The limited number of sisters is also a hindrance.  Nonetheless, their Cincinnati establishment is a success.  A great number of students apply.  The expansion of their community and the absence of a novitiate on site oblige the Sisters of Notre Dame to continually ask for reinforcements.  […]

Little by little they adapt to their host country, shaped by their new environment.  From their culinary habits to their conception of space, their perspectives are transformed.  In America, the sisters encounter a new flora and fauna.  They discover new tastes, unknown fruits, and local dietary practices come to enrich their senses.  The sisters marvel, for example, in discovering colorful and unknown animals populating their environment in the summer climate much warmer than in Belgium.

One’s world view changes in this immense land.  Their first trip leaves on the sisters an impression of the immensity, but quickly they come to relativize it.  “…it crossed the ocean in 12 and ½ day; you see that it’s not such a great affair to go to Europe.”  (Letter from Sister Louis de Gonzague to Mère Ignace, September 1, 1841).  Very quickly they realized the difference in perception:  the missions of Father Rappe are around 300 miles from the sisters. “It is not such a great distance they say in America.” (Letter from Sister Louis de Gonzague to Mère Ignace, October 1, 1841)  New customs also enter into the everyday life of the sisters; thus, at first, they are astonished by the exchange of gifts at Christmas, something that is not done in Belgium.  (Letter from Sister Louis de Gonzague to Mère Ignace, January 4, 1842)  There are also differences in practices of courtesy; “…the Americans do not greet one another and, when they are seated, the ladies do not stand up for anyone.”  (Letter from Sister Louis de Gonzague to Mère Ignace, December 25, 1840)

In addition to the fact that the sisters must adapt to the American system of education, another fundamental difficulty between the Europe and the United States, in which the sisters function, is the religion of their majority protestant population.

CONCLUSION

Today, the distances that separate the houses founded by Mère Julie in Belgium and in France appear to us as being very short.  But, in Julie’s time, there did not exist easy transportation between towns and, to link villages,  it is practically nonexistent.  The coach is often inconvenient; one walks a lot and the trips are long.  In order to preserve the unity of the Congregation, Julie undertakes numerous long trips by coach, on the back of a donkey or even often on foot.  Between two trips, Mère Julie maintains contact with all the houses by writing numerous letters to her daughters, especially to the Superiors of the secondary houses. 

“In a community like ours, several nations must necessarily be gathered together but charity takes no account of differences because we are all one nation in Jesus Christ.”  (Julie, Themes)

In America, the sisters tried to hold as close as possible to what is done in Belgium: “we do everything as it is done in Belgium, as much as possible.” (Letter from Sister Louis de Gonzague to Mère Ignace, May 7, 1841)  In order to maintain unity, we know the importance that Superiors General give to correspondence.  Mère Ignace permits the Superior of Cincinnati to write every month in spite of the high price of mailing.  She wishes to maintain strong ties and a united Institute. 

Text: Marie Felten, archiviste générale des SND de Namur and Sr Christiane Houet, coordinatrice du Centre d’héritage des SND de Namur

English Translation : Sr Jo Ann Recker

Bibliography:

-All the documents reproduced in this text are preserved in the General Archives of the Sister of Notre Dame in Namur (archives.generales@sndden.org).

-Cécile DUPONT, The Salvation of Souls by Means of the Development of Feminine Education:  the Sisters of Notre Dame de Namur, Entrepreneurs of Education (1804-1842), UCL, Louvain-la-Neuve, June 2014

-Read the numerous works of Sister Gaby Peeters on the spread of the Sisters of Notre Dame in the provinces in the north of Belgium.

-Also read the works of Sister Louanna Orth, such as Remember, Rejoice, Renew, 1840-1990, Cincinnati, 1990. 

French

•  Introduction:

After the Concordat of 1802, great missions were preached in France as urged by Pope Pius VII in order to restore the faith and renew Christian life.

The Fathers of the Faith simultaneously gave, in the five parishes of the city of Amiens, a mission that opened on April 29, 1804, and that lasted until May 24.  The mission was a huge success!  Julie and Françoise collaborated by instructing the women of the populace.

After her miraculous cure (Amiens, June 1, 1804), Julie left for Saint-Valery-sur-Somme and Abbeville with Fathers Thomas and Enfantin.  Her letters give testimony to her active apostolate and to the success of the mission at St. Valery, during which 40 marriages were rehabilitated.   Of the mission at Abbeville little is known, the archives having been burned during the year of 1940. 

Here is a letter from Julie to her friend Françoise:

“To Sister Blin, Amiens                   (St.Valery)  June 23, 1804

JMJ

The mission at St.Valery is going very well… our good fathers are pleased, especially the parish priest.  A great many people come to the evening instructions; there are fewer at the morning ones.  I cannot tire of admiring the goodness of my God.  How good he is!  Pray to him with all your hearts, my dear daughters…!

Shall I tell you something?  At St. Valery I have to instruct men who are just as ignorant as those who were sent to me during the mission at Amiens.  I do what I am told, always a poor useless servant; I am convinced the good God could very easily do without me, poor frail creature that I am.  I am writing you in a hurry—you will have to read my writing as best you can.  I am finishing this letter in the presence of a man to whom I am teaching the Creed.  He is nearly ninety!  He has not made his first Holy Communion, but has the best will in the world….”

The order, given in August by the powers that be to the Fathers of the Faith to leave the diocese of Amiens, interrupted Julie’s missionary activity.

Julie must certainly have remembered this endless expanse of water at Saint-Valery-sur Somme at the moment of the vision she received on February 2, 1806, knowing that her daughters would one day go across the seas.  This was confirmed for her by Monsignor de Broglie at the time of her arrival in Ghent in 1807 (in spite of the strong opposition she received at the time from the bishop of Amiens and the superior of the community in Amiens, Father de Sambucy, who did not understand her point of view):  “No, Mère Julie, you are not made to stay in a single diocese.”  

Does this not connect us to the Gospel message: “Go into all the world and preach the gospel to every creature.”  Mk. 16:15

It is thus that, cured of her paralysis that gave her so many occasions to engage in contemplative prayer, Julie always held the conviction of what God had given to her to see and to proclaim.  “What we have seen and heard, we proclaim now to you.”  1 Jn. 1: 3

• What is the source of evangelizing action?

Let’s first listen to what is said to us today by Pope Francis in his exhortation, “The Joy of the Gospel,” (all the numbers indicated across from the words of the Pope come from this document):

“For if we have received the love which restores meaning to our lives, how can we fail to share that love with others?” (No. 8)

Simultaneously, here is now the voice of Julie:

“A person who truly loves the good God does great things with him and becomes a powerful apostle.”  (Julie, Themes)

“In mercy and love, God gave us enough grace and strength to become an apostle.”  (Julie, Conference 1812)

“How good is the good God, ah!  Yes!  How can we make it known to the whole world?”

Some other words from Pope Francis:

“In every activity of evangelization, the primacy always belongs to God, who has called us to cooperate with him and who leads us on by the power of his Spirit.  The life of the Church should always reveal clearly that God takes the initiative, that “he has loved us first (1 Jn. 4:19) and that he alone ‘gives the growth’ (1 Cor 3;7).  This conviction enables us to maintain a spirit of joy in the midst of a task so demanding and challenging that it engages our entire life.  God asks everything of us, yet at the same time he offers everything to us.”  (No. 12)

Wasn’t this also the Julie’s personal conviction?

“If one simply opens the eyes of faith, said Mère Julie while going to the chapel, one would feel in the place where the good God waits for us, where he looks at us, where he offers himself to us, hands full of graces and a heart ready to receive them.”

Our spirituality is apostolic, in the tradition of Saint Julie.  Her unique experience of prayer and of action caused her to find the presence of God everywhere, and in a special way among the poor. “We are only for the poor, absolutely for the poor.”

Let’s us trust in the good God – it is his work. That is the only prayer I can say:  ’My God, it is your work!’ With this prayer, I pass through all difficulties.”  (Julie, Letter 434)

“God has permitted me to be deprived of every kind of support.  God alone is necessary for his work, since he has permitted things to be as they are.” (Julie, Letter 74)

We must put all our confidence in the good God, my good daughter; you and I, we must do only that from morning to night and say to him: ‘My God, it is your work, it is your work.’” 

• What is evangelization and what it is not.

In “The Joy of the Gospel”, Pope Francis reminds us in No. 15:

“All have the right to receive the Gospel.  Christians have the duty to proclaim the Gospel without excluding anyone.  Instead of seeming to impose new obligations, they should appear as people who wish to share their joy, who point to a horizon of beauty and who invite others to a delicious banquet.  It is not by proselytizing that the Church grows but ‘by attraction.’” 

Julie’s voice:

“I am confident that you accomplish all your little labors for the greater glory of the good God, who calls you to the sick poor.  Ah, above all, know how to be filled with the spirit of the good God when going to them!  Do not speak immediately of religion unless you see an opening.  It often puts off persons with little or no religion.”

Pope Francis in No. 10:

“And may the world of our time, which is searching, sometimes with anguish, sometimes with hope, be enabled to receive the good news not from evangelizers who are dejected, discouraged, impatient or anxious, but from ministers of the Gospel whose lives glow with fervor, who have first received the joy of Christ.”

The voice of Julie:

“We choose persons with a cheerful disposition to form children.”

Wasn’t Julie herself called:  “the smiling saint?”

“The good God loves a soul who recognizes in Him her beloved Father; He cherishes a child who gives herself peacefully, joyously to his love.”

“If we give authority to a gloomy person soon the whole house will be joyless.”  The joy of the Holy Spirit must appear in your whole exterior; only thus will you be able to attract souls to God.”  

Pope Francis in No. 242: 

“Faith is not fearful of reason; on the contrary, it seeks and trusts reason since ‘the light of reason and the light of faith both come from God’” 

Julie’s voice:

“Talk sense to your children, religion without doubt, but let us begin by sense; that is the most useful thing in the world for finding an entrance to their hearts.” (Julie, Letter 206)

• A universal message

Pope Francis in No. 181: 

This is the principle of universality intrinsic to the Gospel, for the Father desires the salvation of every man and woman, and his saving plan consists in ‘gathering all things in Christ, things in heaven and things on earth.’(Eph. 1:10)”

The voices of Julie and Françoise:

“Our charity must not limit itself to the love that we have for one another.  It must make our love as wide as the world.”  (Julie, Themes)

“Nourish in yourselves the apostolic flame and hold yourselves ready:  the mission of the entire world enters into the end of our Institute,” also said her friend, Françoise Blin de Bourdon. 

“How good the good God is!  Yes, indeed.  Why can we not proclaim it to the whole world?”

For Julie and Françoise it wasn’t only a vision, nor advice, but it was their entire life given indefatigably to the directly of universality.  Let us remember the opening of communities everywhere in the world.

In the book, “The Call of the Road,” by Agnès Richomme, after having described the Amersfoort and Coesfeld foundations, we read: “Thus, without any juridical tie with the Institute of Namur, founded directly by Mère Julie Billiart, two Congregations claimed to be from her spirit and remain faithful to her memory, rightly considering themselves her daughters.”  These are our cousins, the Sisters of Notre Dame of Amersfoort and the Sisters of Notre Dame of Coesfeld.

And is this not a beautiful testimony given, not only to the intrinsic value of this spirit of Mère Julie, but also its value of adaptation?

The congregation of SND Amersfoort founded July 29, 1822 was formed after three Dutch candidates were admitted to the novitiate of Ghent by Mother St. Joseph in 1819. To learn more: Click here http://snddenheritagecentre.org/MUSEE/index.php/expansion-dans-le-monde/nos-cousines-et-associes/amersfoort

In 1850, Abbot Elting, from Coesfeld, and the bishop of Münster, sought the help of the Sisters of Notre Dame of Amersfoort to form in religious life two teachers who took care of orphaned girls.  Three Sisters of Notre Dame of Amersfoort arrived in Coesfeld, in Germany, where the candidates were instructed according to the spirit and the Rule of the Sisters of Notre Dame.  To learn more:  click here (http://www.snddenheritagecentre.org/MUSEE/index.php/expansion-dans-le-monde/nos-cousines-et-associes/coesfeld)

It is thus that the strong ties were established between the three congregations.  Even if they didn’t acknowledge Julie Billiart as their foundress, the Sisters of Notre Dame of Amersfoort and of Coesfeld have a true devotion to her. 

Today, the Sister of Notre Dame of Amersfoort are present in Holland, Indonesia, Malawi, the Philippines and Malasia and are engaged in education, pastoral work and health care (http://srsourladyamersfoort.blogspot.com/). As for the Sisters of Notre Dame of Coesfeld, they are principally engaged in education but also work in clinics, are occupied with homes for the elderly, for abandoned children; they work in special education for the handicapped. …  (http://snd1.org/en/)

Regularly, we receive at Namur the visit of our cousins coming from the four corners of the world!  It is always a great joy for us to discover to what extent their love for St. Julie is very strong. 

• A Message that is always new

“If we succeed in expressing adequately and with beauty the essential content of the Gospel surely this message will speak to the deepest yearnings of people’s hearts since we were created for what the Gospel offers us:  friendship with Jesus and love of our brothers and sisters.” ( No. 265)

• With Mary, Mother of evanglization

Pope Francis:

“With the Holy Spirit, Mary is always present in the midst of the people.  She joined the disciples in praying for the coming of the Holy Spirit (Acts 1:14) and thus made possible the missionary outburst which took place at Pentecost.  She is the Mother of the Church which evangelizes, and without her we could never truly understand the spirit of the new evangelization.  (No. 284)

Julie’s voice:

“We must remain united with the Blessed Virgin in the sacred cenacle, to be with the disciples, the apostles, to persevere there in prayer with the entire holy Church.”  (Julie, Letter 208)

Français

“Decide, my dear; better mistakes than paralysis.”

These are Julie’s words, a woman overflowing with energy, prevented from moving during the 22 years of her paralysis.  An active girl in Cuvilly, traveling, shopkeeper, comforting the sick, leading the parish, Julie lost the use of her legs at the age of 31 years and would only regain her active life at the age of 53.  During the 12 years that remained of her life, she displayed an intense activity, completely devoting herself to the realization of her apostolate, the Christian instruction of poor girls.  The long days of inactivity and pain during her paralysis taught her to appreciate the joy of being able to perform the simplest tasks!

The circumstances of her paralysis

In 1774, Julie was speaking with her father at home, when a large rock was thrown through the window and a shot was heard.

Neither Julie nor her father were hurt but this attack caused such an extreme shock to her overworked body that it was the cause of a serious illness.  In 1782, an epidemic erupted and the unenlightened doctors thought it was best treated by bleeding the feet.  The village surgeon submitted Julie to such abundant bleedings that, little by little, she was deprived of the use of her two legs and she had to stretch out on a bed that she would not leave for 22 years. 

The importance of prayer during her illness

Formerly so active, Julie waited on an invalid’s bed and she drew strength in her faith passing several hours each day in prayer.

In “To Heaven on Foot,” (1969), Sister Mary Linscott writes:

“Julie conceived prayer as the key force in a cycle which bore the soul to God and then, in him, poured it out in the service of others.” 

“Julie said to Sister Stephanie Warnier that during the course of the first eight years of her paralysis, she knew neither isolation nor weariness because she was filled with the presence of God and was sustained by the strength and joy of which the effects were almost tangible. It is during these years of paralysis that Julie became aware of the divine paradox that action is accomplished in inaction.  Julie was energetic by nature; however, she accepted no longer being able to walk because she saw in it the will of God.  Physically inactive, without plans for the future, Julie learned in the school of suffering and silence the lessons that she would one day teach with all the strength of a return to health.  When, at the age of 53, she took up her active life, she fully appreciated the paradox in the of the weak things of the world that the providence of God uses to realize great works.  Her joy and confidence in God never weakened.” 

The circumstances of her cure  

On February 2, 1804, Julie founded the Congregation of the Sister of Notre Dame with Françoise Blin de Bourdon.  Since her legs were still paralyzed, Julie experienced some difficulties actualizing her apostolate.  On a beautiful morning, Father Enfantin, a Father of the Faith, suggested that she make a novena to the Sacred Heart, without telling her the reason.  Julie accepted and, on June 1, 1804, she was miraculously cured. 

In her Memoirs, Françoise wrote: “One of the missionaries, Father Enfantin, was so zealous and full of faith that he was inspired to make a novena to the Sacred Heart to obtain our mother’s cure.  When he began, he merely told Julie that he was making a novena and requested her to join him, which she did without questioning. 

On June 8, Friday, Feast of the Heart of Jesus [In reality, the cure occurred on June 1st and not the 8^th as Mother Saint Joseph indicates.] , the fifth day of the novena, when Mère Julie was in the garden alone, Father Enfantin came to the house, in the evening after supper while it was still light.  Mère Julie was in the garden alone, in her chair to take some air.  He came up to her and said:  “If you have faith, Mother, take a step in honor of the Heart of Jesus.”  Julie rose and took a step, something she had not done for twenty-two years.” “Take another,” he said.  “Another.”  Then, “That will do; you may sit down now.”  Julie took her seat, though she assured Father that she was able to walk even further.  “

Henceforth, Julie was able to participate in the Amiens mission preached by the Father of the Faith and, then, she accompanied them to Saint-Valéry-sur-Somme and at Abbeville where she evangelized the populace. 

In “To Heaven on Foot,” Sister Mary Linscott speaks to us of this cure:

“A careless surgery had so damaged one bone in her foot that the doctor, who was asked to verify her relics when they were exhumed in 1888, hesitated to authenticate it, as he said that a person with such a malformed bone could never have walked at all.  Julie knew that she walked in virtue of a miracle.  In 1804 she had taken her first steps after twenty-two years of helplessness, in obedience to a command: ‘If you have any faith in the Sacred Heart, take a step forward.’  Whether the power of walking was restored by rectifying the surgeon’s clumsiness or simply in spite of it, she never paused to question.  It sufficed for her that God had restored her health and energy.  Her one ambition was to use both for his glory.” 

Concerning the influence of the Fathers of the Faith

Thanks to a caring Faith of the Faith, Father Enfantin, Julie regained the use of her legs and was able to begin her apostolic vocation.

In 1799, a new society called the “Fathers of the Faith” was formed in the spirit of the Company of Jesus (suppressed in 1773).  Although Julie does not clearly mention the Ignatian inspiration in her work, this is evident.  The Fathers of the Faith were present at important moments in the foundation of the Congregation as at the time of her cure. 

Among them, we can cite Father Enfantin who invited Julie to stand up while in the middle of a novena to the Sacred Heart but also Father Thomas who said Mass in Julie’s room at the Blin town home in Amiens and fled to Bettencourt with Julie and Françoise.  Father Varin invited Julie to work for the glory of God and offered the first rule to the community or Father Leblanc who accompanied Julie to Flanders where she would establish several schools.  On October 14, 1805, Julie took, moreover, the name of Sister Saint Ignatius.

Concerning her devotion to the Sacred Heart

It’s not for nothing that her miraculous cure proceeded in the name of the Sacred Heart.  Julie had grown up with a strong personal attachment to the devotion to the Sacred Heart.  Elle propagated it in Cuvilly, introduced it in Belgium and left it as a heritage in the Congregation.

As we have already mentioned in the theme for the month of March, Julie had a devotion to the Sacred Heart as did other members of her family.  In her juridical deposition made in Beauvais in 1882, Madame Victoire Berthelot (great-niece of Julie Billiart) attested that the cult of the Sacred Heart was transmitted as a heritage: My mother told us: ‘I pray to the Sacred Heart, children.  Preserve this devotion. It is a family devotion.’”

Importance of walking during the last twelve years of her life

After 22 years of paralysis, Julie never was able to hope to walk again.  In a space of ten years, she undertook many trips in a stagecoach, on the back of a donkey or even often on foot in order to establish schools for poor girls.  Although she accorded the greatest importance to prayer, Julie spent the last years of her life on the road, caught up in action. 

In the General Archives in Namur, one can find a little note on which Françoise counted Julie’s trips:  120 in ten years!

According to a study of Sister Mary Hayes, Julie would have made, in reality, 119 trips.  But if one takes into account the many times that Julie redirected her travels in order to cover a broad range of preoccupations, Sister Mary Hayes estimates that Julie’s trips would reach the number 378.

Julie established the first schools in Amiens, Saint Nicolas, Namur, Montdidier, Rubempré and Jumet without needing to cross boarders since Belgium did not yet exist.  If, in Amiens, they frowned on Julie’s travels, it was not the same in Namur where she was supported by Monsignor Pisani who was in favor of all her actions on behalf of her establishments.  She traveled for miles to assure a welcoming home for the sisters and their students.  In 1809, she was at Saint Hubert; in 1810, it was the foundation of Nouveau Bois in Ghent and, in 1811, the installation at Zele.  In spite of war during the last years of the Napoleonic regime, Julie still pursued her work of education by opening schools in Andenne, Gembloux and Fleurus.

1.  Saint Nicolas (1806)
2. Montdidier (1807)
3. Namur (1807)
4. Jumet (1808)
5. Rubempré (1808)
6. Saint Hubert (1809)
7. Ghent (1810)
8. Zele (1811)
9. Raineville (1812)
10. Andenne (1813)
11. Gembloux (1813)
12. Fleurus (1814)

Her strength of soul

How was Julie, a girl so active during her youth and who did not spare any effort to help her parents, able to find strength during her long years of illness?  Among Julie’s most striking characteristics, her contemporaries relate, in particular, her greatness of soul and her courage.  Struck by so many trials, among which was her illness, she didn’t let them get her down. On the contrary, she placed her confidence in God, whose “will expressed itself in all things.”  She gave proof of a courage, a lucidity and a sense of humor which affected all who knew her. 

Sister Mary Linscott speaks to us of this fortitude that Julie exercised:

“Fortitude is a great gift and a root of greatness.  It is the quality of attack, of strength, vigor and energy.  Positively, it brings confidence, with power, success and limitless desire; negatively, it gives rise to the refusal to give in, to endurance and perseverance, and to patience.

Saint Julie wrote: “More than ever I see the need of strong, brave, generous souls, manly souls, who are afraid of absolutely nothing on this earth except sin and displeasing God….  Come on now, courage!  courage! courage!  but a manly courage, my dear sister, don’t let any difficulty ever put us off…  We need brave apostolic souls for our vocation, those who are not afraid of difficulties and who have no reserves with God….  If we only have a middling virtue, the work won’t last, it needs souls of steel to hold firm in the world we live in.”

français

This is the story of the great friendship between Julie Billiart, Françoise Blin de Bourdon, without which the Congregation would never have seen the light of day!

One of the gifts that the Congregation considers as its most precious is the fact that it is born of a deep friendship between two women.  This is one of those friendships that can figure among the greatest in religious life. 

Françoise possessed an immense capacity for friendship.  We are going to speak especially of that which united her to Julie.

The story of 22 years of friendship between Julie and Françoise (between 1794-1816)

Born in the middle of the 18^th century (Julie in 1751 and Françoise in 1756), in the north of France, from very different backgrounds, the first 40 years of their lives are not alike in their exterior circumstances but offer great similarities with respect to their relationship with God.  They both had a rich interior life.  Julie dies in 1816, after 22 years of friendship and collaboration with Françoise.  The Congregation of the Sisters of Notre Dame of Namur is founded on an UNPREDICTABLE friendship between two very DIFFERENT French women.  [Julie and Françoise had very different personalities:  the first joyful, extroverted; the other more reserved.  They also differed in their origins and education:  the one from a modest milieu and who attended the village school; the other from the aristocracy with an excellent education.  However, we will see how Julie and Françoise resembled one another in their way of living for God.

 1. The Life of Françoise Blin de Bourdon before meeting Julie

In four words:  Aristocratic, well-educated, chatelain and Carmel.

• Aristocratic:  A noble birth in a wealthy family, fruit of the union between the Blin de Bourdon and the Fouquesolles families.  Françoise’s family was one of the oldest in Picardy, in the north of France.  It traced its heritage to the eleventh century.  In the Middle Ages there was an adage with respect to the name.  When something was considered good, people said that it was “good as a Blin.” 

When her parents married in 1748, her father, Pierre-Louis Blin de Bourdon, was 42 years of age and her mother, Marie-Louise-Claudine de Fouquesolles, was 17.  Born on March 8, 1756, and preceded by a brother, Louis-Marie-César and a sister, Marie-Louise-Aimée, she was the third and last child and was baptized the day after her birth, on the feast of Sainte Françoise Romaine.  Only 25 years of age and with two other children, 2 and 3 years old, Françoise’s mother was encouraged to leave the newborn with her parents at Gézaincourt, a vast and beautiful country manor with gardens (about 19 miles from Amiens).   Aside from a few trips to Bourdon where her parents possess a chateau, she spends her childhood at Gézaincourt with her maternal grandparents, the baron and baroness de Fouquesolles.  Françoise’s grandmother, with the assistance of a governess, Mademoiselle Ursula, introduces the young child to her first educational experiences, religious and secular.  Françoise is raised with love.  She was an obstinate and strong-willed child. 
* Well-educated
At the age of six, Françoise became a boarder with the Benedictines in Doullens.  It was there that she was confirmed when she was eight years of age.  In 1768, she was sent for two or three years to the Ursulines in Amiens to complete her education.   At 19, in order to prepare for her introduction into French society, she frequents the salons of Paris and is presented to the Court at Versailles.  She was a friend of the sister of King Louis XVI, Madame Élisabeth.  

Françoise was 25 when her sister and brother marry and she now finds herself alone with her parents at Bourdon.  This is a sacrifice for her since she got along well with her brother who was a true friend and confidant.  He establishs himself in Amiens where he buys a town home on the rue des Augustins. 

Three years later, at age 28:  her maternal grandfather and her mother died (her grandfather on February 24, 1784, and her mother on April 2).  Her mother was 53 when she died, 10 months after a carriage accident.

Françoise suffered greatly from these losses.

• Chatelain and Carmel:

Françoise doesn’t stay long with her father because her duty calls her to Gézaincourt.  She must assist her grandmother and assume her duties as chatelain of the vast domain.  She gives herself to her grandmother and the villagers and she distributes alms to the poor.  There she manages the vast domain and its dependencies.  She also visits the sick and cares for them by means of medicinal herbs that she cultivates; the villagers freely ask advice of the “good young lady.”  The pastor later affirms that Françoise went each day to Mass, prayed at length and received communion often.  [Françoise seemed to be aware that she was preparing herself to manage the future Congregation by becoming a good administrator in order to make good decisions and expand the Institute. [Cf.  Mémoire de Cécile Dupont for the purpose of obtaining her Masters in History:  The SND de Namur, Educational  Entrepreneurs (1804-1842), Louvain-la-Neuve, 2014]. 

In her writings are found notes that show a deep commitment to God.  In these personal notes, she had written, in 1783, “partial conversion; imperfect light” and, in 1785 (age 29), “full or complete conversion with the unshakeable resolve to remove from my life all that could separate me from my end or goal.”   She wanted to enter a Carmelite monastery. 

In 1789, the Revolution breaks out.  Françoise, because of her social standing, will suffer terribly during the French Revolution.

In 1793, the members of the Blin de Bourdon family (her father, more than 80 years of age, and Françoise’s brother) were among those falsely accused of having fled the country, were imprisoned.  In February of 1894, Françoise is arrested in place of her grandmother – who dies on March 18 – and is conducted to prison in Amiens.  Because of overcrowding in the prisons, prisoners were given the option of begin transferred to the Carmelite monastery where the Carmelites were being held captive.  Only Françoise accepted the transfer.  [Françoise will not encounter them but she hears them pray.]  It is only after the death of Robespierre that they will all be freed on August 3 and 4, 1794; Françoise then rejoins her brother at the Hotel Blin, in Amiens.  The Viscount leaves for Bourdon; Françoise stays in Amiens.
It is there that she will meet Julie. 

A few words on Julie’s life:
As for Julie, she suffers terribly during the French Revolution because of her fidelity to the Church and her deep faith.  Forced to flee her village that she had never left, at 40 years of age, paralyzed, having lost the use of speech, having known several dwellings in Gournay-sur-Aronde and in Compiègne, she was retrieved in October of 1794 by an aristocrat well known in Cuvilly, the Countess Baudoin. 

2. The Meeting

A Little after Julie’s arrival at the Hotel Blin (cf. April’s theme), Madame Baudoin proposes to Françoise that she meet Julie. 

Françoise, who didn’t have too many occupations at the time, accepts.  Françoise was to write later about this encounter in her Memoires:

            “This young woman had leisure in abundance and was quite willing to come, though when she found she could not understand the invalid’s labored speech the visits seemed less attractive….  Finally, in spite of a natural repugnance which she had at first experienced, a friendship grew between them, as events will show.” 

Julie is immediately drawn to Françoise.  She had already seen her in a vision (see the theme for the month of May) and recognizes her.

In the beginning, the encounter with Julie (43 years old) and Françoise (38) is difficult:  Julie could hardly express herself and Françoise does not understand her.

It is interesting to note that it is Françoise who ministers to Julie.  She makes the decision to perform an act of charity, a work of compassion.  According to Saint Francis de Sales, the love of friendship is not merely a feeling but a resolute effort following a decision….  What begins with an act of compassion is transformed into one of the most beautiful examples of spiritual friendship between two women.

One of the foundations of friendship is that it should grow in time.  Very quickly, then, the bonds of affection grew between the two women.  Visits become more and more frequent.  Both had an affinity for things spiritual. 

3. In the friendship between Julie and Françoise, we can see 3 stages.

The first state is situated between 1794-1799.

The friendship begins

• with a resemblance between the two women.  (The two women had been tested by the SUFFERING endured during the height of the French Revolution –  Julie, paralyzed, and Françoise tested by the deaths of her mother and her grandparents and by a period of terrifying imprisonment.  Both emerged from their sufferings more FAITH-FILLED and committed to growth in goodness.

The friendship between Julie and Françoise is the only perfect kind of friendship, the Ancients would say:  it is based on goodness or virtue.  Julie and Françoise resembled one another in their goodness.  And, the RECIPROCITY in the recognition of the GOOD proper to each one is evident.  There is a mutual benevolence which expresses itself by the fact that each desires growth in the love of God for the other.   It is a “Jesus-centered affectionate friendship.”  We can say that, from the beginning, the friendship between Julie and Françoise was of a spiritual order.

Saint Augustin writes that he would feel the need to approach, to know and to bind himself in friendship to a person whose love for Christ had been proven in some trial or persecution.  Such was the case for Julie and Françoise whose love for Christ had been tested before their encounter.

Soon, a little community forms around Julie’s bedside.  In addition to Françoise, the daughters of Madame Baudoin invited their friends, the young women of the Méry and Doria families.  Father Thomas, in hiding at the Hotel Blin, guides the group and celebrates the Eucharist.  Children are baptized and confirmed in Julie’s room.  But this association had only an ephemeral existence.  Françoise remains as Julie’s only companion.

Françoise stays one year in Amiens.

Between 1795 and 1797, Françoise travels to Gézaincourt and to Bourdon to be near her sick father.  During these two years of separation, Françoise and Julie write many letters to each other.  Françoise returns to Amiens after the death of her father.  The letters from Julie to Françoise are saved:  33 letters where one can discover the affection that they had for one another.  They expressed their friendship.  And, as Saint Francis de Sales said:  the lack of communication (union of hearts) can end a friendship.

• Julie quickly becomes the “Mother” in their correspondence.  While Françoise is the one of social standing and the first to offer her assistance, it is Julie who becomes the spiritual director in whom there is complete trust. 

After the death of her father, Françoise was free to consecrate herself to God as she wished.  But, she had doubts as to the shape of the project:  she was hesitating to become a Carmelite.  It is then that Julie informs her what she had seen in a vision when she was hiding in Compiègne:  some women religious and among them was  the face of Françoise that Julie did not recognize at the time.   Françoise returns to Amiens with confidence. 

The end of 1797, a new “Terror” breaks out.  Father Thomas, pursued into the Hotel Blin, escapes his aggressors on June 15, 1799.  The next day, Father Thomas, Françoise, Julie and her niece, Felicity, seek shelter in Bettencourt.  Together, they evangelize the village.  Julie’s health improves and she begins to speak. 

In every friendship, there is a second and a third phase: 

• Between 1799-1803 (this is the second stage of their friendship relationship):  Happy period where they live together in Bettencourt – the friends share their interior life and each shares in the qualities of the other.
  
  Importance of communication: ) cf. Aristotle:  “”If friends are not able to be present to one another and if they are not able to communicate, the friendship will die.”)  Friendship has to be worked at and takes time.
  
  There begins the time that Saint Francis de Sales calls, “the gentle struggle of friendship”.  Friendship requires frankness; misunderstandings are inevitable (and there will be some between Julie and Françoise, notably due to the distance between them and their exchange of letters when one will be in Amiens and the other at Namur). 
  
  Friendship is strengthened through many shared difficulties, patience exhibited, tenderness, consideration, sharing of burdens.
  
  There is a visible change in Julie and Françoise’s relationship from director and directee to that of a mutually recognized equality. 

In February, 1803, Father Thomas, Julie and Françoise return to Amiens.  The two friends receive some orphan girls in a modest house on the rue Neuve.

• The third and last stage in the development of true friendshipis its perfection:  union in diversity.  Friends at this point communicate every aspect of themselves becoming one of heart and soul.   As Aristotle said:  “One soul in two bodies.” 
  
  Testimonies abound related to the obvious union of Julie and Françoise who were in total harmony despite striking temperamental differences (cf. Memoires, Blin):  “Mère Julie, in a spirit of humility and Christian prudence, which never relies on itself alone, consulted [Mother Blin] as collaborator and friend… and the two were one in heart and soul.”  “Mère Julie’s character was very different from Mother Blin’s but they were so united that there was never any real disagreement between them.”  Julie was rather extroverted, quick to act; Françoise was reserved, introverted. 

On February 2, 1804, Julie, Françoise and Catherine Duchâtel (who will die a few months later) make their vow of chastity and commit to consecrate their life to Christian education.  They take the name, Sisters of Notre Dame, and received a rule from Father Varin.  Françoise, as was the custom at the time, takes the name Sister Saint Joseph.

On October15, 1805, Julie, Françoise, Victoire Leleu and Justine Garson make their religious vows.  The next day, Mère Julie is elected superior general.  On June 18, 1806, the statutes of the Association called Notre Dame are approved by Napoleon.  The opening of free schools is authorized.  Françoise brings her wealth to the Congregation.

A conflict breaks out in Amiens with the superior of the Congregation, Father de Sambucy.  He demands that Sister Saint Joseph bequeath the totality of her fortune to the house in Amiens exclusively.  The two foundresses refuse these propositions.  Father de Sambucy skillfully influences the Bishop of Amiens, Monsignor Demandolx, and succeeds in obliging Julie to leave the diocese of Amiens on January 12, 1809. 

During this conflict, Françoise gives witness to her deep friendship for Julie (sharing of burdens).

The first Sisters of Notre Dame are established in Namur on July 7, 1807, at the request of Monsignor Pisani de la Gaude.  The Bishop of Namur welcomes them with great kindness and offers them a house near the bishopric.  Sister Saint Joseph is named superior of the community.  Thanks to Françoise’s fortune, the Sisters buy a larger house, rue des Fossés (the actual Motherhouse).  Namur become the Motherhouse of the Sisters of Notre Dame.  Many schools are established.

4. After Julie’s death (After 22 years of friendship, Françoise will live another 22 years without Julie)

In 1816, after Mère Julie’s death, Mother Saint Joseph is elected superior general and will remain so until the end of her life.  She faithfully continues the work of her friend; she edits the rule, completes foundations in Liège and Dinant, creates those at Thuin, Verviers, Philippeville and Bastogne.

Her great concern will be to preserve the unity of the Congregation under the Dutch regime between 1815-1830.  By forbidding all foreign teaching authority, William I, is the source of many worries for Mother Saint Joseph. 
-King William fixes the number of sisters authorized to be in each house.
-The Sisters are obliged to take an examination before a Committee of Instruction.
-Françoise wants to resign as superior general in favor of a sister of Flemish origin for the good of the Congregation.

Finally, in December of 1824, she receives the document of naturalization and becomes a citizen of the Netherlands.

[After having caused so much worry, King William 1 comes to Namur in 1829.  He visits the school and leaves saying to her “Madame, a woman like you should never die!” (cf.  the Annals of the Congregation)]
-Meanwhile, Mother Saint Joseph had accepted to take responsibility for hospices since the schools were no longer viable. 

In 1835, in spite of the opposition of some sisters, she keeps intact the spirit of the Institute.  This is what is called the great trial; a sad trial that came from her own daughters who threatened the existence of the Institute.  One sister plotted the Reform of the Congregation of the Sisters of Notre Dame (18 sisters were in on the secret, one of whom was the Mistress of Novices). Their intention was to establish two membership categories:  lay sisters who would be responsible for the domestic tasks and choir sisters for teaching.  The intended goal of this new organization was to educate in the boarding school girls of the leisure class.  This project directly targeted two of the original three essential founding purposes of the Institute: 
-equality of the sister
-dedication to the instruction of the poor

The preservation of the general government had already earned for Julie an expulsion from Amiens. 

With the assistance of Sister Ignace Goethals, Mother Saint Joseph prevailed in this struggle but at the price of great suffering.  Three sisters left the Institute; the others recognized their errors and, after public reparation, were readmitted.  Françoise died at Namur, at the age of 82, (February 9, 1838). 

5. Conclusion

What touches us particularly with Françoise is the contrast between this woman of the nobility who tried to live simply (in the Congregation, there is no distinction between lay and choir sisters).  And, this was not easy for her or her family.  In Amiens, when she went into town dressed in a religious costume, this caused an embarrassment, to the discomfort of her family.  Françoise came from the highest ranks of French aristocracy but she never used her fortune to exert any influence or power over others.  As Sister Jo Ann Recker explains, her true power of influence resided, rather, in her ability to transform the life of others by means of friendship.  And Françoise possessed a tremendous capacity for friendship.  She had the unique ability to forget self and to be sincerely concerned about the welfare of the other:  from her grandmother whom she loved so much, to her childhood friend, (Jeanne de Franssu with whom she remained close until her death), to her friend, Julie Billiart, and her dear sister in religion, Sister Anastasia Leleu.  She was able to see the greatest good in each person she encountered.  God drew Julie and Françoise together for something special.  He led them to a unity in diversity to make possible the development of the Institute.

May this example of friendship between two women be a source of inspiration for you!

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Jo Ann RECKER (SNDdeN) PWPT “A Treasure beyond Price,”  FVP, 2016

Jo Ann RECKER (SNDdeN), Julie, Françoise and Our Heritage of Friendship: A Treasure without Price,” Julie Renewal, 1997.

Jo Ann RECKER (SNDdeN), “Françoise Blin de Bourdon –  Woman of Influence: The Story of the Co-foundress of the Sisters of Notre Dame de Namur” (Paulist Press, 2001).

Jo Ann RECKER (SNDdeN), “Très affectueusement, votre mère en Dieu : Françoise Blin de Bourdon, French Aristocrat, Belgian Citizen, Co-Foundress of the Sisters of Notre Dame de Namur,” (Peter Lang Publishers, 2001). 

Marie-Francine VANDERPERRE (SNDdeN), Julie and Françoise, Nov. 3, 2008.

Magdalen LAWLER (SNDdeN), « Pathways to God’s Goodness,” ,2004, p. 22.

Myra POOLE (SNDdeN), “Prayer, Protest, Power, 2001, pp. 52-69.

What are sources to become acquainted with this friendship?

1.  Memoires of Mother Saint Joseph
2. The first Letters of Julie to Françoise
3. Testimonials of the Sisters who knew them