CONSTANT VAN CROMBRUGGHE

D'APRES SA CORRESPONDANCE


P. Jacques A. Jorissen C.J.




ENGLISH TRANSLATION







If some browser were accidentally to come across the obituary that a Gent Catholic newspaper, the "Bien Public", dedicated to Canon Van Crombrugghe on Sunday 3 December 1865, he would not for one moment consider deepening his knowledge of the person who provoked this rather banal eulogy:

"The diocese of Gent has just lost a holy priest, a man of great merit, who held important posts both in the priestly life and in public life. Canon Van Crombrugghe, archdeacon and dean of the chapter of Saint-Bavon, died yesterday Friday, in our city, at the age of 75 years.

"... Here on earth the memory of this exemplary priest will remain as a blessing for his brothers in the priesthood, for the members of the spiritual families of which he was the father, as well as among the faithful who were edified by his virtues. " (1)

This "exemplary priest" founded four religious communities that still exist and ensure that his name will not be entirely forgotten. The career of this Belgian who was a member of the National Congress 1830 is connected closely enough to the history of his country as to be able to illuminate some of its lesser-known details. Father Desmet, when revising a previous biography written by Mgr Pieraerts (2), emphasised these connections with the history of Belgium because he thought it was important to add to the reputation of his hero.

A historian of education would be delighted by his study of this sensitive humanist. A true son of the entrepreneurial Flemish middle class, who were ever eager to get on in life, he was also a born teacher. Fused together in his paternal heart were a love both for street children as well as for those he called the "attractive young". He cared for street children as well as for those who were to be the governing class of the future; - those whom he tried to infuse with his ideals and his spirit.

During the period of Dutch rule hunger and poverty were widespread in his native town of Grammont, as well as in the town of Alost where he was the Headmaster of a college. His character inclined him above all to go to the help of children whose bodies and souls were being ravaged by misery and poverty. It was necessary to gather these children together in 'workhouses', such as had existed for more than a century in Holland and England. These were workshops linked with a school which taught the catechism together with the rudiments of reading writing and arithmetic.

Ever the perfectionist, he could not be satisfied with the method of mutual teaching popularised by Bell and Lancaster, which was taking hold in Belgium, so he initiated the small groups of religiously-motivated people whom he had gathered round him in the method of simultaneous (whole class) teaching which the brothers of S. John the Baptist de la Salle used in their excellent but rare schools.

This first type of apostolate did not exhaust his zeal, indeed it was soon to become only a secondary part of his activity, even though he always considered it to be the most precious in God's eyes.

His originality was elsewhere. As a result of his own education, which had a far greater effect on him than he realised, and also because he was for some years the Headmaster of a college teaching classical studies, he was firmly entrenched in the great French tradition of the Jesuits and Rollin.

It was, however, his hereditary roots in the middle class families of businessmen which had prospered in the Flemish cities,that determined the role he would play in the common effort to provide Catholic free education. This education had been made possible as a result of the debates on the Constitution of 1830. Situated somewhere between the primary education usually entrusted to the Christian Brothers and the Colleges teaching classical studies which were run by the Jesuits and the diocesan clergy, Van Crombrugghe proposed a commercial, industrial and scientific education.

This tender educational seedling, entrusted to the care of Fr Van Crombrugghe - in reality a somewhat weakly seedling, but which in this century of economic liberalism, was going to take its place in the sun and to grow into a mighty tree. Without taking anything away from its particular character - scientific precision and useful knowledge - he wanted to endow this branch of teaching with the best traditions of the classical education provided by the old colleges. He wanted this new branch of education to be allied to a sound literary and artistic formation and to be given the polish of a schooling in manners and good taste. What he was doing, in fact, was to establish a curriculum of modern humanities as we know it today although still perhaps in an "ideal" form.

Constant Van Crombrugghe appeared in 1840 as the creator in Belgium of a curriculum of authentic modern humanities. It was his misfortune to be before his time. Even with the support of an association of religious teaching brothers he was not strong enough to overcome the middle classes' obsession with a classical education. Yet it was this very middle class that, less than hundred years before had applauded the suppression of the Jesuits whom they reproached for their classical and literary elitism. This obsession was legalised by the article 2 of the law of May 12, 1857(3), that would become the article 5 of the II chapter of the law of April 10, 1890 - 3 July 1891 on the recognition of academic grades. For decades to come the commercial and industrial option became in colleges and state schools a sort of poor relation trailing behind the mighty Greek-Latin option.

The scientific option was more successful in keeping its status; it either became a specialisation grafted on to classical studies or else flourished in a separate institution with the addition of studies in general culture. But these general culture courses were often so closely connected with the scientific courses that they ran the risk of being drained of content.

Before dying in 1865, Canon Van Crombrugghe realised that Melle, his unique college near Gent, whose reputation was worldwide, and which numbered a hundred foreign pupils out of a total of two hundred and fifty, would have to spread to England and America if it was to develop its modern curriculum and its unique dynamism.

His innovation had not been satisfied with merely completing the educational map by the creation of an essential option; one which was supple and easily adapted to contemporary needs. True pedagogue that he was, he set up a system of education which, while drawing its principal inspiration from the secular tradition of catholic teaching, nonetheless retained its own distinctive character. He adapted this system of education to meet the needs of the children of the lower middle classes as well as those of the leading industrialists, while not forgetting the children of those in liberal careers. He developed a familial style of education, preferring the boarding school to the day school although he did not neglect the latter. A system whose strength derived from meticulous rules and regulations. A good community spirit together with a sharing of responsibilities ensured that these rules and regulations, like the precepts of the Christian religion, were ideals to be lived as well as a source of order and energy. Politeness without sentimentality together with a practical preparation for adult life, physical development and an intelligent discipline of study, all formed a harmonious unity destined to form lucid and responsible men, - good servants of the homeland and the church.

The boarding and day schools for girls aimed to form the future wives and mothers for this social class. The vagueness which characterised the XIX° century's understanding of what was needed for the education of girls; meant that there was no official programme for their education which had to be taken into account; neither was there a tradition that had to be followed. Constant Van Crombrugghe therefore was able to develop a system of his own at his leisure. He evolved a humane system of education, one which was practical, took account of social and economic factors and which was far removed from the exaggerated affectations of boarding schools before the French Revolution. There was none of the imitation of boys' schools which some people have advocated more recently. The concern for quality and the constant re-appraisal that he inspired in his school mistresses, prepared them to hold an honourable position in the world of feminine education when the time came for the imposition of a more precise content and a more rigorous treatment of subject matter.

One of the most curious aspects of the work of Canon Van Crombrugghe is the way in which he applied his educational views to the religious commentates of women and men that he established in order to transform his educational theories into reality. Although his communities had a strict rule they were not coerced by force but lived out a 'family spirit' which held on to its traditions which, with a healthy competitiveness, were a matter for pride and the well-spring of all its efforts. Within these carefully organised societies, charity, in the form of a readiness to subordinate oneself and collaborate loyally, became more than a beautiful theory. It became the soul of these religious families. He did not have the slightest idea whether his communities would survive, yet, he used to say, that they brought together the gentle Master or the divine Spouse and the children entrusted to their paternal and maternal loving care. Van Crombrugghe was a meticulous but marvellously level-headed man who managed to keep a balance between his spiritual life and his life of action. These two sides to his life were the work of nature and grace. He was enthralled by the idea of trying to sum up his educational system in terms of the third theological virtue, which is love.

Van Crombrugghe was but a man with human fallibility and limited knowledge. What more could he do other than to systematically develop within himself the same charity. In other words try and develop within himself the same approximation of the ideal of submission and loving collaboration which exists in the heart of God's paternal Providence. Finally, he is himself the most endearing exemplar of his work. If we are to learn how to get to know him we cannot do so by listing his deeds and actions which have little historical significance. We will come to know him through understanding his double dialogue. The dialogue he has with God, a silent dialogue shrouded in mystery which we can only guess at, and the dialogue he has with the people around him. Men and women created in the image and likeness of God and the Incarnate Word. This group, which grew around him, he endeavours to bring into communion with the ever loving essence of the heavenly Father by means of his friendship and spiritual fatherhood.

Having read this short introduction perhaps one will understand that we mustn't look for the main apostolate of Constant Van Crombrugghe in preaching or in a book, but in his spiritual direction, in his conversation and in his letters. In his activity it was St Francis de Sales who was his model and his patron. His guidance, whether it is the spiritual direction of souls or the guidance of teachers, part codified in his Manual of Christian youth which he had published at Alost in 1821 and which he was carefully revising at the time of his death. It can also be found in a selection of circulars gathered together by the Ladies of Mary (Daughters of Mary and Joseph) as well as in the Reglement des professeurs, which he gave to the Josephites in 1839.

A natural complement to the Reglement is to be found in the Guide pegagogique. This Guide is a posthumous collection dated the 1st of January 1868. However these collections of definitive formulas are somewhat removed from the reality of life, to abstract to give an especially good idea of his life. We have only a few brief reminiscences of his private conversations which have been tenderly preserved by several of his spiritual children. He had a taste for letter writing and he believed in the art of letter writing. He kept and carefully classified his vast correspondence, and, as one of his precious legacies he bequeathed these letters to his religious communities. It was not only his way of continuing his apostolate, but it was also his way of writing the story of his life and the history of his soul.

We believe that we are fulfilling a filial duty in putting a shortened version of this history into a book. Rather like a cine film there remain areas of shadow and mystery. Some sequences are well developed while others contain close ups as well as fleeing perspectives. Whoever wants to follow this history must be patiently attentive while the story is being told. It is our hope that our willingness to accept the oddities of content and style in the mass of papers in which our subject is concealed, and above all our acceptance of the principal narrator will allow the reader to grasp the principal goal of this project: the soul and the fatherhood of Canon Van Crombrugghe which he did his best to develop in humility and patience, under the direction of the Father's Guidance.

NOTES
(1) In 1866, the Precis historique reprinted the article from the Bien public.
(2) The Revue Catholique published an article signed by Mgr Van Weddingen. In 1878, Msgr Pieraerts wrote "Vie et Oeuvres du Chanoine Van Crombrugghe" In 1937, Fr. Ad. Desmet produced an entirely revised version: Msgr C. Pieraerts and Ad. Desmet c.j. Vie et Oeuvres du chanoine Constant Van Crombrugghe, Brussels, 1937.Cfr also: Life of the Reverend Mother Flore, last superior general, of the Ladies of Mary, Malines 1903.
(3) Text of 1857: " No one is admitted to the exam for a candidature in philosophy and letters, or a candidature in sciences, or candidature in pharmacy or candidature in law, if he doesn't possess a certificate to prove that he has followed a course of secondary school humanities or if he hasn't sat the preparatory test, according to the directives, of art. 6 of the present law ". The text of 1891 states: " No one is admitted to the exam for a candidature in philosophy and letters, or a candidature in natural sciences or a candidature in law if he doesn't possess a certificate to prove that he has successfully followed a course of six years of humanities, at least, including the Rhetoric ".





PART ONE

The Pious Associations.


Chapter One.

Presentation of Constant Van Crombrugghe
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When, having studied Van Crombrugghe at work in some depth, you turn to the early letters of his adolescence it is surprising to discover how much of the grown man is to be found in them. It is rather like looking into an unpolished mirror in which everything down to the last detail is reflected. Van Crombrugghe's theory that one's whole life is already to be found in embryo in adolescence is fully born out by the story of his own life.

The geographical and social parameters of his life have already been fixed once and for all. It was during the Napoleonic era that Constant Van Crombrugghe was born on the 14th of October 1789 in the little town of Grammont situated on the banks of the river Dender. (1). His apostolic activity would later be centred first of all on Alost and Gent and then extend to the whole of this tiny country which turned its back on Holland and the river Meuse but which had no natural frontier to separate it from the north of France. He was a member of one of those distinguished families who lived in the small Flemish towns. These families provided the business class who spoke French and sent their children to good boarding schools. Many a Cathedral Chapter had canons bearing their family names linking them to bishoprics, often with French names. In the middle class, Catholic home of the Van Crombrugghe - Spitaels family there was a genuine concern for the poor. A desire to follow up carefully the charitable needs of their region and to organise help in all sorts of ways was a natural outreach of their family life and part of their heritage. They gave their help with an unstinting generosity but with prudence calculated to the last penny.

From about the age of fourteen Constant had a weak constitution. Like so many members of his family he had poor eyesight and experienced muscular fatigue "in every fibre of his being", which meant he had to look after himself and regularly take medicines. His frugality, inherited from his family, economical meant that he also looked after his own cravats and laundry. His desire to do everything with a certain distinction, combined with the need to economise in everyday life he accepted with good grace because it was part and parcel of the human condition, but it meant that to the very end of his life his character was a bit off-putting to those who had not understood that true human dignity lies in being true to ones deepest self.

In our effort to understand this rather awkward and vulnerable adolescent we will discover much about the adult he will become.

Much light is shed on his early childhood through his mother; right up to the end of his life he would talk of her calm loveableness and her greatness of soul. Whenever he had to take a decision he would think of his mother and say "Mother would do this, my mother would do that". We know that at the age of ten he taught the catechism to the poor children of the neighbourhood. Those who were good were rewarded with small prizes which he paid for out of his own little savings. He also knew exactly what to do to get from his mother any extra money he needed when his own savings had been used up.

At the beginning of 1804, he was just fourteen years old and we can learn more about him through his first juvenile letters, which have been kept. He was a pupil at the small boarding school run by M. de Wulf at Gent. He writes in the rather artificial and uncouth French which was used by good families as their second, polite, language. The formal espistolatry style in which he had been so carefully formed was of this sort, but in trying to understand this child struggling to express himself, we must try and clarify our curiosity in the same way as his mother did. She has kept for us these souvenirs of his childhood. Note the young Constant's deep family attachment (Christian charity can never be separated from natural affection). Even at this early age he was the educator of his two brothers and three sisters. Here is one of his early letters:

Gent, May 12, 1804.

My very dear Parents,
I hope that you are all in good health as I am. This letter is to ask you not to be cross with me for not writing sooner. The reason is that my eyes have been bad. Thanks to the good care of aunt de Scheppere, where I have been for the last four days, they are much better. Uncle Van Crombrugghe is not very well. He wants to see you, dear Father. As for Rosalie, she has changed a lot. She has only been with auntie for eight days. She has been with Madame G where she has become much more cheerful. She still goes back there every Sunday. At our aunt's house she will have some help to overcome her shyness. I am sure you will be very pleased with her.
I have the honour to be
Your very obedient son
C. Van Crombrugghe
P. S. Please give my best wishes to my dear brothers and sisters.

During the summer holiday of 1805 the son of Ghislain-François Van Crombrugghe, a respectable business man and local counsellor of the city of Grammont, has reached the age when he is ready to set off in quest of a secondary education which will enable him to take over and develop his father's business. A number of factors directed him to France; the prestige associated with speaking in French, the decline of secondary education in his own region ever since the suppression of the Jesuits in 1774 and the new markets opened up by the troops of the French Revolution to the diversified light industry of Flanders (2) His parents had been recommended a boarding school run by priests in a suburb of Amiens (3).Officially a blind eye is turned to the fact that these priests are the Fathers of the Faith, that is to say they were formerly Jesuits or aspirants to the Society of Jesus. Their establishment is recognised as a communal school under the authority of the sub prefect and the imperial office of administration.

No sooner had he arrived there than Constant realised he had made a mistake. In spite of calling itself a secondary school the curriculum of studies taught there was almost identical to the one taught in colleges which prepared students for the seminaries. He immediately informed his father that a mistake had been made. His father had studied Latin but Constant only wants to study French, commerce and mathematics. He was only waiting for a word from his family before moving his few belongings to another school in the town, which one of the sixth form teachers, M Sellier had pointed out to him. This M. Sellier is a Jesuit. And he is a saint. This double quality explains why he immediately recognised special spiritual qualities in his new pupil. At the bottom of the letter seeking paternal permission to change schools he wrote a small dissertation on the advantages of a good grounding in Latin for a young man destined for commerce. "What is more important than to acquire a correct epistolary style, and to be able to learn in a few months living languages, such as Spanish, Italian and English? The study of Latin procures these advantages better than any other instruction ".

While the letter is on its way to Grammont, Mr. Sellier has already won over his pupil. He teaches him commerce, mathematics and epistolary style himself. He chooses a master to teach him how to make resumes. He soon admitted that it was the happy nature and frank innocence of the young man which led him to take on extra work and to ask his colleagues to do the same. This extra teaching made the time table more complicated. Nonetheless, judging by the improvement in the style of his letter writing, remarkable progress is made.

In this school the teaching is organised with great flexibility. The young Van Crombrugghe, having resolved to get the most out of the ten and a half hours a day spent in class and in study, was able to forge ahead in his own way without having to wait for his school mates. He experienced for the first time the application of those great principles of education which were to be his inspiration in years to come: gentleness and courtesy; the centring of the whole of education on the truths of religion; and religious conviction as a source of happiness for the young and for society in general. He listened with pride to the speeches M. Sellier took every opportunity to give in public, on open days when the best pupils are in competition and during prize giving, of his educational ideals. These public occasions are much admired by the sub prefect, the mayor and all the local dignitaries who attended them. At the same time the young Constant feels the real affection and care around him. Three months after having asked his father permission to change school, he writes: "Dear Parents, allow me to repeat that I will never be able to tell how much happiness you have found for me by placing me in this boarding school."

In March 1806, Mr. Sellier advises him to make a Novena in honour of S. Joseph, to discover his vocation. Until then Constant had not thought of anything else other than business with his father. March 19, last day of the Novena, all is clear: " I have considered it carefully I want to take holy orders."

Almost a half-century later, as March the 19th 1853 approached, Fr Sellier will write to him: " You gave me great pleasure, my very dear Van Crombrugghe, by reminding me of one the happiest events of your life; of course I have never forgotten it. It was for me yet further proof of the great power of St Joseph especially when it comes to vocations. The almost miraculous change which took place in you on the feast day of our glorious Patron, whom you chose as your protector in all your happy and holy undertakings, has been used by me as a theme in my homilies for more than forty years. It is proof of the witness of St Teresa who declared that she had never asked for anything on St Joseph's feast day without receiving it."

As soon as he discerned the call, Constant only awaited the permission of his father before responding to it. Being intelligent, he asked his great uncle, his father's godfather, Mr. Huleu, vicar general priest and president of the seminary of Malines, to ask for this authorisation for him. M. Huleu could add his own views on the matter so that M. Van Crombrugghe would be able to take a properly informed decision. But this rather ingenious move led to a complication which helps us understand Constant Van Crombrugghe. M. Huleu carries out his mission with great delight. But as often happens (Constant will complain about it more than once in the future) his father's reply is slow in coming. Constant, having chosen once and for all to negotiate through a third party, decided it was best not to write to Grammont himself until he had been informed of his father's decision. When there was a delay in the reply he found to his horror that he had let weeks go by without writing. The unfortunate position which his excessive prudence had placed him in caused him to panic. For the first time in his life he omits to send his family greetings for Easter. It doesn't take much to free him from his dilemma. A reproachful letter arrives from Grammont together with the long awaited consent.

He writes on the 29th of April 1806,
"It is true, that in spite of all I ought to have sent you my good wishes for Easter. As you know well enough, once you are in the wrong you do not know what to do to extricate yourself and rectify your first mistake. You ask me, my dear Father, if I still persevere in the decision I made with the help of God's grace to take Holy Orders. Yes, my very dear Father, and it seems to me that my vocation grows stronger from day to day. Rest assured that I didn't take this decision lightly. I consulted and prayed a great deal and I see clearly that it is God who is my inspiration for this plan. I bless him every day for having led me to this house where it has been so easy for me to find my vocation. I know very well all the difficulties that accompany a priestly ministry in this day and age. I don't conceal from myself all the pains that are attached to it: and it is precisely that which gives me a new courage. All that I needed to comply with the will of God was your consent; now that I have received it, I hope that all the other difficulties like studying Latin will, with the help of God's grace, be smoothed over. The reason for studying this language is a goal which cannot be too dearly paid for and consequently I am glad that I am able to do something for my Redeemer."

From now on the circumstances, small and great, of his life at the college appear as a curious anticipation of his career as Principal of the College at Alost and founder of teaching congregations. In 1806 the boarding school, which had become too big for its buildings in Montdidier, moved to Amiens, into a large, beautiful and comfortable building in a healthy part of the town". In 1807, quoting from the circular of the Education office "M. Sellier, the Director of the secondary school of this town being considered by the government to be a member of a society called Fathers of the Faith, has been ordered to leave the school as soon as possible: "He gave an example of obedience by leaving everything. His colleagues withdrew into their dioceses." An appeal was made to influential clergymen to provide for immediate replacements. Those who had been expelled were allowed to stay in the house, "at least until the end of the month to make the changeover less painful for the children". Nonetheless the departure took place; Mr Sellier especially, and M. Le Blanc left an enormous gap. Their lack of concern for themselves and their abandonment to the will of God are such that their young friend, having protested in his youthful ignorance, against the false and tendentious way in which they had been connected with the Fathers of the Faith, finishes with these enthusiastic words:

"Ah! Who could not confess that one is happy when one serves God? "M. Le Blanc admitted that nothing more painful could happen to him, not even death. Nonetheless he submitted to the decisions of God which he saw in the orders of the Emperor. "Nature suffers first of all but the soul is in a great serenity, even, I would say, full of joy at seeing the paternal hand of God strike here on earth in order to forgive in the world to come." (4)

In August 1806, after one year at school, he is ready to join the group of his fellow pupils who followed the ordinary three year course. His name is at the top of the prize list. "According to the votes of his fellow pupils Constant Van Crombrugghe of Grammont earned and obtained the prize for Good conduct and progress."

"The next day," he writes to his parents, "accompanied by joyful music we went to lay at the foot of the altar of the God of Light, the God who from the heights of heaven deigns to give us the necessary means to win these prizes, the crowns we had won.

He spends the holidays at college.

"Ah! Dear Parents, I cannot properly express to you the pain our separation causes me! But what comforts me, is that it is to accomplish the will of the Lord that I am deprived of the pleasure so natural to all hearts, that of seeing one's parents. I embrace you both, oh my very dear Father and Mother; give me, I pray you, your blessing. Part of the pain I feel here is that I am not able to tell you of my gratitude as much as I should." (5)

He brings his younger brother Francis to join him(6) . In fact the college of Alost, where his parents had thought of sending him to school, used to be run by the Jesuits, but at the present time is run down and "religious education is neglected there. You will never regret the money that you spend on the education that he will receive here: money perishes, but the education remains ".

The newcomer, ill at ease away from home, has the greatest difficulty in keeping up because of his lack of French. Constant thought of a solution, Francois could spend the summer holidays of 1807 at the boarding school with him: but wouldn't this involve too long a separation from his family? "If however, dear Parents, it is what you want ( and that would give me the greatest of pleasure) you would be able to help him greatly with his studies" (7).

But already this concern for his family is not enough for him. A story is told that one day one of his school companions had wanted to lead him into sin. In a flash he saw the web of almost fatal temptations which surround young people at school, in the streets, workshops and barracks. From this moment he decided to devote his life to young people.

During his year in Poesie (Lower sixth), while studying Bossuet and giving his quotations from Horace a Christian interpretation, he meditates on death (8). Aware of the responsibilities of his vocation his vocation (in order to avoid conscription his name has been added for the first time to he list of clerics),he helps to the best of his ability a certain Mlle Julie. She, with the help of several young ladies runs a day school for poor children. Immediately he thinks of his native town of Grammont where an already very elderly lady gives a home to some orphans. Wouldn't it be possible to ensure the continuation of this work by sending her two of Mlle Julie's Flemish girls?, This would have the fortunate result of ensuring that the children of Grammont "would be with their own teachers". Here we see Constant Van Crombrugghe, whose normal preoccupation is about boarding school education for middle class children, even more preoccupied with rescuing street children from their destitution through a network of free schools, or rather schools funded by the local authority or by generous benefactors.

"But, he adds, I leave it to divine Providence to take care of this matter. Whether it succeeds or not I will bless God. He knows what brings him glory."

As soon as his father tells him that for now, his project is impracticable, he closes the matter with a confident and even optimistic fiat.

But it is especially during his upper sixth form that he will be able to use his skills as an educator. Back at Amiens for his last year of schooling, he is put in charge of the Boarding house of the cathedral choir school (9). He has an irresistible appeal for the children (10). In order to ensure his work is serious he draws up "General regulations for the conduct of the children of Amiens' cathedral School". This Rule is the first of a long series to come from his hand. Or rather it is the very first draft of only one set of rules, constantly reviewed, crossed out, with corrections scribbled over the text, notes, reflections, made in the light of experience. These Rules which applied first to the schoolboys of Alost and then the pupils of Josephites will be used for the religious brothers and sisters he is charged to lead to perfection. These indispensable rules must be a guide to those who follow them with pride and an esprit de corps. Thanks to him, their lives can be lived in harmonious balance, avoiding many dangers and building into their very lives the healthy safeguards which protect them.

It must not be forgotten that this first draft at Amiens is part of an age old line of regulations which have been the back bone of Christian education, passed down without a break from the Middle Ages whose university teachers were just as convinced of its value, right down to modern times. (11)

Here we quote several articles dealing with the choristers study room:

"Everybody must have everything he needs there: this is very important to ensure that a calm atmosphere reigns there. This tranquillity will kept if you are not allowed to ask someone else about the lesson or the homework or the translation, etc. A rule has been drawn up for several reasons by which pupils are refused permission to go and see a teacher without having first warned him, in which case they must have his written permission to visit him. Care will be taken to avoid falling into the bad habit of studying in a posture which is unhealthy. As far as possible pupils will sit up straight. Experience shows that unless these faults are corrected early it is difficult to find a remedy for them later."

It is even more important to set down the schedule or exact, intransigent daily timetable which Constant Van Crombrugghe imposed on himself. (12)

A disciplined life, with the explicit proviso that it remained reasonable and balanced, will always constitute, whether for himself or others, the central element in his method: charity will be its soul.

In the letter that he wrote to his parents in April 29, 1806 we might have discerned a note of final acceptance. We would be wrong. Constant met with temptations against his vocation. The way in which he overcame them will be a constant source of inspiration to him when later on he has the spiritual direction of his brothers and sisters who will experience the same conflict. In his responsibility for the direction of those the Lord chose and entrusted to him, he will make it his duty to follow a principle which is both rigorous and adaptable: anyone called to work in the Lord's vineyard is obliged in conscience to remain faithful to this undertaking. If any deviation from his vocation were to make it impossible for him to continue then he is bound to redress his error. But the heart of a man is fickle and that is why the father, the soul friend, must try with gentleness and goodness, with understanding and compassionate care to help anyone who is in danger of becoming unfaithful. He must work with him and use every natural and supernatural means to save him as if his own eternal destiny was at stake.

During his years at Montdidier and Amiens the future founder forged this rule for himself based on his personal experiences and the fervent help of his spiritual directors. Scrupulous, excessively meticulous, he always needed the encouraging words of M. Huleu in order to bring himself to let fear give way to filial affection in his relationship with God. During his year in the upper sixth form his difficulties increased. He had told his great uncle of his intention of becoming a learned man and a saint and thereby find happiness in consecrating himself more and more to the service of God and souls. But spiritual dryness exhausted him. His temper began to fray and he gave way to moment of irritability. He stopped going to Holy Communion because he considered himself unworthy. Then he put his whole future in question and asked for prayers that God might deign to show him clearly his vocation…….. M. Huleu and M. Sellier supported him and saved him.

Then he had to acquire another kind of wisdom. It would take him a large part of his life to full integrate it. The movements of his heart were so naturally innocent and rose so directly to God that he seemed spontaneously and very naturally to give his affection without a second thought. But, in this sinful and fallen world even the purest of affections is subject to the universal law of mortification.

Constant Van Crombrugghe was very fond of the young people he was working with and very caught up in their lives and this came close at the end of his Sixth form Rhetoric to turning him away from his mission which would involve giving up his work with them.

He wanted to do his philosophical studies at Amiens so as to be able to continue his work with the choristers. M. Sellier said 'no': "The reasons which lead you to want to stay at Amiens, such as the benefit of the children, do not appear to me sufficient to keep you here. Well ordered charity starts with oneself, especially when it is at the same time about the highest glory of God ".

He thought next of the seminary of Malines, where Mr. Huleu invited him. But the Bishop of Gent, Mgr de Broglie (12a), refused him dimissorial letters: the diocese lacked priests and the pastor " must not let a promising subject go from whom he has the right to expect excellent service in the priesthood."

He entered the seminary in Gent in September 1809. The lack of manners among his fellow seminarians saddened him. He soon learnt, however, that life here on earth is not going to be a smooth and comfortable passage in the company of gifted souls to whom you feel naturally drawn. He practised he difficult virtue of charity and made an effort to give and example of behaviour and thoughts more in keeping with the state they all aspired to. A more painful blow fell in 1811 when Mgr de Broglie, considered to be one of the great churchmen of Europe, was arrested on the orders of Napoleon. When Constant Van Crombrugghe was ordained on the 19th of September 1812, with a dispensation because of his age (13), he carried forward with him into life's journey, his immense respect for the priestly character of such a man, as well as for the other ministries.

Would this young priest with his well developed sense of family, be appointed to his native town where he could assist in the charitable works the members of his family were proud to almost monopolise? As a priest he would be able to take it forward with a new and as yet untried enthusiasm. In that way he could fulfil a favourite expression of his own which sums him up perfectly: "We will do great things for the greater glory of God".

His parents would have liked him to be appointed curate in Grammont. He understood their feelings and, as he said himself, he was not opposed to it. His father suspected that the Parish Priest of Grammont was not in favour (14). Constant thought that "he fears he will not get me if he asks for me, but I think the opposite, Nonetheless I don't want him to make the slightest move in my favour. I wouldn't be very happy at that and so I don't want a request of any kind to me made".

In fact, Divine Providence loves this humble searching for God's will in a character as hungry for action as that of Fr Van Crombrugghe. Later on he would be able to organise his charity work in Grammont with the help of his own family, giving it a wider scope and a new solidity. And it was to be through all that went into the founding of his religious families, the congregations to be born out of his ministry which he obediently accepted at Mouscron and Heusden, as well as from his direction of the college at Alost, also accepted in obedience that this charitable work would be enriched. An even more fascinating detail is to be found in his concern for his natural family. It was this concern which was to lead to the creation of Melle, near Gent, the masterpiece of his foundations during a long career. While only a seminarian, he had taken a special interest in the education of his sisters, and especially Charlotte's. Charlotte was the eldest of his three sisters but five years younger than himself.

He wrote to his parents, "Please tell Charlotte that she will not find anything better to read on the art of letter writing than the book which she spoke to me about. She will learn from it both conversation and style. It is difficult to exaggerate the importance of the value, the pleasure and even the necessity of these two things."

Isn't it in some little way Constant's efforts that made Charlotte a suitable spouse for Dominic Van Wymelbeke? Later, in 1822 Dominic and Charlotte would take over from Joseph Deschamps the running of the boarding school at Melle. Deschamps had succeeded in giving the school a special character and established a brilliant reputation for it. Then fifteen years later they would entrust it to the religious brothers whom Constant used at Grammont to work amongst the poor children. They in their turn took Melle over as soon as they were ready to run the school successfully. That the brothers were able to do this was due to the efforts of that tireless educator: Constant Van Crombrugghe. Such are the ways of Providence.

Fr Van Crombrugghe was appointed Curate of Mouscron (15). He could give free rein to his zeal in this community of 5,500 souls. It is true that he was amongst rough country folk but their spontaneity had a special attraction, especially among the children. The young priest especially. The young priest immediately throws himself whole heartedly into his work. He is helped by mayor Braye and his family who become his life long friends.

He wrote to M. Huleu on the 26th of December 1812, "I hope with the help of my worthy Parish Priest's small dictionary to be able to understand the dialect of Mouscron before too long." He interspersed his own vocabulary with several dialect expressions from the region.

He successfully organised devotion to the Heart of Jesus by establishing the association of thirty three years in honour of the Sacred Heart. But it was the education of the children, especially the poorest, that had the greatest attraction for him. He taught them the catechism. He prepared them for their first holy communion. He also visited the "Maison Pieuse", a school intended for the children of the local shopkeepers as well as for the children of labourers. This school was run by ladies who were known as "Filles devotes". They had been organised into a community by a clergyman in 1663 and reorganised after the French Revolution. Finally Constant Van Crombrugghe used his free time to teach the rudiments of Latin to the young men he believed might have a vocation to the priesthood.

He understood the needs of the poor in these difficult times. His concern to help them was far greater than his resources which were not in proportion with his charity. Wherever he could, he encouraged others around him to be generous and especially his own family. "I believe God will have a special concern and help for all those who come to the aid of the suffering poor in his name. It seems to me that it is part of the divine plan to give more help to those who make better use of the goods of this world. Why do possessions exist? Why did God create them? So that men might gain their livelihood through them and give glory to God in using them."

Needless to say he did not look after his precarious health. The parish was large and the roads were in a bad state. It is true that he was so frail he hardly sank into the mud. When he was completely exhausted he sometimes made a sudden appearance at Grammont: "I feel much better now than before my journey," he wrote on the 29th of December 1813. So true is it that the journey home renews the thoughts and calms the spirit and this has an effect on the entire being. I hope that Father has had no after effects from his illness. If he felt as much as I do the need to rest from time to time sinews and muscles and long and monotonous work, I would have the pleasure of seeing him at Mouscron more often."

Indeed, after every visit the pain of separation seemed heavier. Perhaps this was a grace, some suffering in one's natural affections, might bring closer "the hour of deliverance"? It is now the end of 1813, the German campaign has just ended in failure, the end of the Emperor was near. (16)

In the meantime Van Crombrugghe's health grew worse. In 1814 he was transferred to Heusden, a small village on the outskirts of Gent. With the help of Mayor Braye he was able to maintain his contacts with Mouscron at he same times as he set to work to evangelise his new parish. He organised a meeting of all devout parishioners in a room in the school and spoke to them with such warmth about the Sacred Heart that they all asked to be enrolled in his Association. His recruiting agent was a lad from the village who lodged with him. This young man was probably Willam Vandenbossche, who as Fr Ignace will one day become the first Superior General of the Josephites. In what we have seen of Constant Van Crombrugghe during these years of preparation we have been able to recognise feature by feature the face of the one whose career we will now relate.

Notes

(1) His father, Ghislain François Van Crombrugghe, was born in Gent on May 6, 1761 and died in Grammont on September 7, 1842; godchild of canon Ghislain Huleu, vicar general and president of the seminary of Malines. On March 20, 1789, he ……………..fiefs of Wareghem and Desselghem. He was a member of the local council at Grammont and a member of the commission on the civil hospice. He was married in Grammont on the 19th of June 1787 to Cecile Spitaels. She had been born in Grammont on December 17, 1757 and died there on August 10, 1826. It was Ghislain Francis Van Crombrugghe and his wife who saved the chapel of the Blessed Virgin on the old mountain at Grammont. During the French Revolution it was about to be sold as the property of the government, when they bought it. They bequeathed it to their son, Canon Van Crombrugghe, who in his turn bequeathed it to the Josephites. The Josephites put up a large crucifix on the mountain.

The children born to Ghislain Francis and Cecile were:

1. Jean Ghislain Van Crombrugghe, the father of Henri Van Crombrugghe, a great friend to the Josephites and to the Ladies of Mary. Two of his daughters became, another daughter became a sister of Perpetual Adoration and a fourth daughter became a Carmelite. Jean Ghislain had eight other children three of whom became sisters of the Sacred Heart, one became a Jesuit. Another son became the father of a Josephite and a Lady of Mary. (Two of his daughters who were Sisters of the Sacred Heart went to live in London. Two of his grandsons went to live in San Francisco. These relatives of Canon Van Crombrugghe would lead him to decide to assign to the Josephites and the Ladies of Mary, England and America as fields of apostolic activity.
2. Constant Guillaume Van Crombrugghe the subject of this book. He was born at Grammont on the 11th of October 1789 and died at Gent on the 1st of December 1865. He was ordained priest in 1812 and was a member of the National Congress of 1830. An officer in the order of Leopold, he was decorated with the Iron Cross. Dean of the Cathedral of St Bavon, archdeacon and diocesan examiner.
3° Charlotte. She married Dominic Charles Van Wymelbeke, the successor of Joseph Dechamps at the Head of Melle: One of his daughters also became a Lady of Mary
4° Cécile. She died while still young.
5° Rosalie.
6° François One of his daughters became a Lady of Mary.
Aunt de Scheppere, who is mentioned in one of the early letters of Constant Van Crombrugghe in our possession, is Bernadine, sister of Ghislain-François Van Crombrugghe, whose second marriage was to Louis de Scheppere. They had a daughter Adelaide de Scheppere who became a beguine at Gent.
We owe the genealogical notes to the kindness of M.W. van Hille. They will provide a valuable thread which runs through the correspondence of Constant Van Crombrugghe.
(2) After the arrival of the French soldiers of the Revolution, Ghislain-François Van Crombrugghe, was able to make several journeys to France to sell the black lace which was one of the specialities of Grammont. As a member of the commission for civil hospices he was in a good position to market the work of the orphan children.
(3) The College Saint-Acheul.
(4) 17 November 1807. Mr. Sellier will be able to return to Montdidier in 1809, but it will only be after the departure of Constant Van Crombrugghe.
(5) 2 September 1806.
(6) 4 April 1793 - 9 October 1831.
(7) In 1810, while a seminarist, he will watch over his sister's education in the boarding school in Gent. She should study the art of letter writing. She should learn to control herself more wisely. "I have told her that we can have to washing done at home every four months; she doesn't think she can wait that long. I answered - since I am very careful with her - that we would do it whenever it was necessary, if need be every two months. I hope she will learn to more careful with money. She is doing well in her studies".
(8) " I am only 18 years old and how many of my family have I lost already…"
(9) The Rhetoricians are taught not at Montdidier but at Amiens.
(10) January 29, 1810, Fr Sambucy wrote this letter to him while he was in the seminary at Gent. We are very happy here my dear friend; all we lack is you. The children are missing you a lot."
(11) Verbist.
(12) 4.00am.Rising, visit to the Blessed Sacrament, morning offering;
4.30am . study, prepare my notes until 5.00am. prepare for my lessons;
6.00am. Meditation. 6.30am Make my bed and prepare myself for Mass. 6.45. Leave for Mass. 8.00am. Study: reading or tidying up my exercise books; 10.30am class. 11.30am conversation; 12 noon Lunch, recreation; 1.00pm. rosary; reading of the "Imitation," considerations, examination of conscience; 1.30pm. reading; 2.30pm. Study; 4.00pm. Copy notes into school exercise books; 4.30pm.Class preparation; 5.00pm. coffee; 7.00pm. Spiritual reading; 7.45pm. supper and recreation; 8.30pm. Evening prayer; 9.00pm. Children's bed time, general examination of conscience; 9.15pm. Visit the dormitories. Bed.
A final quote from a letter to his parents dated January 11, 1809: I have a request to ask you for myself. I don't like luxury but cleanliness is very important for me. My green coat is decent but that is about all. It is hardly fit to wear. I cannot wear my brown frockcoat every day. I have nothing for the summer. Please send me, via Madame Bijl, one of my eldest brother's frock coats, if he has one that he no longer wears."
(12bis) Prince Maurice de Broglie, born at the castle de Broglie in Normandy in 1766. He became in 1807 the second Bishop of the diocese of Gent. The diocese had been enlarged by the addition of the region of Alost by the concordat of 1801.
(13) He was ordained in Brussels by Mgr Van de Velde de Melroy, formerly bishop of Roermond. In July 1811, Mgr of Broglie had been arrested at the Council of Paris and transferred to the prison at Vincennes.
(14) It is not a question of some underhand subterfuge here. With the help of his son Ghislain Van Crombrugghe would be able to strengthen his religious and charitable works. During the French Revolution he saved the Chapel of Our Lady just as it was about to be sold as government property. He was involved in a number of works to help the poor and the orphans. Constant urged him to follow to the letter the directives of the Parish Priest and to make him feel that as the pastor of the parish he would decide finally what was best for him.
(14bis) 18 October 1870.
(15) Mouscron was at that time part of the diocese of Gent. The bishopric of Bruges was only re-established in 1833.
(16) Fr Van Crombrugghe presented himself straightaway to the military barracks of Akkergem (Pieraerts-Desmet o.c., p. 88).





Chapter II. The college of Alost
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Napoléon's defeat at the beginning 1814 allowed Mgr de Broglie to take possession of the diocese of Gent. One of his first concerns was to organise the schools of the diocese (1). It was an age when the traditional beliefs of the governing class and the morality of the young were severely weakened. It was, therefore, important to train a large number of devout and intelligent priests of the highest quality together with a 'worthy and dignified elite' amongst the laity to lead the society of the future. Catholicism had been freed from the foreign yoke and re-established with its rights and liberties. This liberty was guaranteed by Article 191 of the fundamental law which governed the new "amalgamated" kingdom and by the often repeated promises of William 1st of Holland. Mgr de Broglie knew how to make the most of this opportunity without delay. It is true the monarch won't keep his promises for very long. Then the Bishop will fight energetically and will lose: he will be forced to go into exile again in 1817 and will be condemned in his absence.

In the meantime one of the key schools in his plan was the old college of Alost (2) which as we have seen was in decline during the imperial regime.

On September 8, 1814, Mgr de Broglie called Fr Van Crombrugghe to his Episcopal palace. His zeal and worth were well known to the bishop and he asked him to reorganise and run the college. The young priest was worried at first and hesitated. He could see what was needed but he knew his own character; his inclinations and his aptitudes made him a worker rather than a leader. He was convinced that he could only be of service if he was faithful to himself and so he explained his character as he knew it and then waited for the decision of his bishop. Then he obeyed the bishop with such fine judgement that it becomes impossible for us to distinguish between his own ideas and those of Mgr de Broglie. Can it be that this "priest of the poor" has misunderstood his true vocation until now? Won't he find his vocation by becoming the creator and Principal of one of the best colleges in the country? At the same time Fr Van Crombrugghe continues to devote his energies to looking after poor children. It is difficult to decide if it is part of his irrepressible nature which has to find an outlet. Or, as he said himself: "Is this the supplementary mission which his bishop has entrusted to him before going into exile and which he carries out with heartfelt enthusiasm?" We do not know. Let's just say that the way in which his humble workshops for the destitute will later evolve into large aristocratic boarding schools supported by free schools and popular Sunday schools doesn't really provide us with an answer. The simplest answer is to say that his ability to hold together obedience to his ecclesiastical superiors and an acceptance of the clearly perceived needs of the time, together with the spontaneous impulses of his own nature, is one of the remarkable sides of his personality and an irrefutable sign of his holiness.

He sets out with a team of "scholarly and virtuous priests, well educated and highly regarded laymen". They are all young and enthusiastic. The most influential among them is Fr Valentyns. He is only two years younger than the youthful Principal and had not long before he had been a victim of the imperial persecutions. He was a poet and unselfconsciously elegant. His many talents included writing Latin odes, the chronogram, illuminating letters for the New Year cards and the formal "Proceedings" of physics and chemistry societies. He was first and foremost an austere and fervent priest and an irresistible spiritual director. The others are only seminarians but exceptionally, because of a shortage of priests, they were allowed to preach in the chapel. The bishop urged he Principal to look after them with a fatherly care.

"To have more seminary students, I am obliged to place a certain number of older seminarians in our schools, so that they teach the young the rudiments of learning and especially Latin, without which you cannot become a priest. As you know it was, and still is my intention, that our colleagues meet with you every morning. After Morning Prayer together you, or another, will read the points for the meditation, which were read the night before after evening prayer. I do not need to speak to you about your colleagues' frequentation of the sacraments of Penance and the Eucharist. If any stops going or shows signs of laxity then let me know at once." (3)

Fr. Van Crombrugghe immediately writes a small book of sensible rules for the little community. The superior is very strict when it comes to punctuality and order, but he enjoys the respect and the obedience of his teaching staff. Every week he meets with them and each one gives an account of his teaching and his other activities. Together they examine and discuss the methods used and the results obtained.

He only exceptionally teaches himself; when he does, his method is simple and enlightening. He had decided that in order to fulfil his task of Principal properly he must leave the teaching to others (4). However, he directs and animates everything. He sets up the society of the Sacred Heart and increases the devotion to St Joseph, the patron of his own priestly vocation, and places the college under the patronage of St Joseph. Because of the shortage of school text books at that time he wrote several school manuals himself (5). Once he is firmly established in the college, from 1817, we will see him set up around it a network of good works of which he will personally be the guiding force.

The beginnings of the college of Alost were modest. Classes began on October 2, 1814. There were few pupils the first year. Fr. Van Crombrugghe had been instructed to use in his college the same method and organisation that was used at Roulers and Saint Nicolas (6)

Straight away this traditional organisation is given new life under his direction. The organisation of time, which is to say the timetable for each day and each month in the year, is drawn up by means of a set of job descriptions designed for specific people. There are the ediles and the censors, pupils who share in the responsibilities of the teachers. The altar servers who remind him of his responsibilities at Amiens. A fore-runner of the S.V.P. Society to whom he teaches how much we need the poor. The domestic servants whom he treats as his mother taught him to treat them (7). This organisation must, as far as possible, foresee everything that is needed for a school of healthy discipline (8) and harmonious development. Hour by hour he makes use of those great qualities, without which school life becomes an intolerable burden; discipline, order, work, community spirit, friendliness, politeness. Above all he has the wisdom to show an enthusiastic good will which makes these methods effective as a means of obtaining happiness.

With Fr M. Van Crombrugghe, as indeed with M. Sellier, the happiness of the pupils in education cannot be separated from their formal instruction. This is the supreme aim which underlies the motto written at the head of the regulations: Education of the mind and heart. The Principal spends many hours, pen in hand, reading and reflecting. He is more of an organiser than an original thinker, but he is ready to think things through as well as to get things done. Here was a priest who was always very discreet and careful when explaining and interpreting a dogma and who said about books which had been banned by the church authorities: "When the Church pronounces, I look no further." Yet this same man was well able to grasp the major ideas which were pushing mankind forward, not so much to discuss them but rather in order to live them.

His originality lies precisely in the intensity of his powers of organisation which gave him life and give life to others. His chosen authors are the theoreticians and the practitioners of Christian humanism. First of all from his view point on the threshold of the modern age, he sees a form of "instruction which is as barbaric as the morality it is designed to give grace and polish, but it is from this same morality that it receives its own impulse, direction and force. It is only under Francis 1st that the beneficial effects and appreciable progress which are the result of a collaboration between true morality and good instruction begin to be noticed.

From that time on, a background of religion and good taste give new life the teaching of Latin and Greek literature. At the end of the classical age of education, it is Rollin, "his teacher in humanities", the "wise Fenelon" who will be his guides and the gentle Francis de Sales his teacher in spiritual direction.

Rollin, charmingly and persuasively, stood up to the general spirit of innovation until the fall of the monarchy. Already by the middle of the XVIIIth century, daring writers were calling everything into question, religion, morality and politics. They wanted to change public education so that it fitted in with their philosophical and reforming opinions. (10). "Alas! When the government takes over education, what sort of education do children receive in a school where nobody is responsible for them. If they have discovered a system of education without any pastoral care, then let them tell us about it! They lavish mere instruction on us but they refuse to give us an education. As long as teachers feed some Greek and Latin into the little machines together with something about the rights of man and a great deal of natural science, this philosophy promises happiness and glory to our world. What are we heading for? Time is running out. Even the educated classes are no longer protected from a the decadence which dishonours them or from revolutionary attacks which make me shiver."

What about the priests? Should they keep silent when intelligent young people are torn away from them? It is they who are the defenders of religion. "Our religion has its roots in the beliefs and in the morals of men". They cannot allow "a wall to be built between themselves and the young people destined to pass on to posterity the faith of their fathers." It is only the Christian educator who can continue that first education which belongs to parents and above all to mothers. "Oh maternal tenderness! Education will always be your task and your crowning beauty!" The Christian religion, however, had found the secret of inspiring in the very heart of a tutor something of that same vigilance and maternal love by helping him to discover in the child, a very Child of God. In this Christian education there is no irreplaceable or exclusive role. It is true that there is a diversity of talents at work amongst the hierarchy of teachers, but the great duties of education were common to all. Every year a child would change teachers but the same example was given by all."

It is not difficult to notice as you leaf through these reflections of the Principal of Alost that we have passed on from 1814, the year of the opening of the college to 1825, the year of its closure by order of the government. It is these very ideas that inspire the college's proud and enthusiastic profession of faith and create the equally proud, but nostalgic, portrait of the college at the height of its popularity. This college which has just come to the notice of the general public must now suddenly, following an arbitrary decision, close its doors.

Easter 1815. The first term is drawing to a close (11). The best pupils come to compete with each other in a public exam, in the presence of their parents and the rest of the school (12). Doubtless, the personalities who are usually invited to the exams at the end of the year are not invited at Easter, but the young superior has in front of him a large enough audience for him to use the opportunity to explain his method of education.

He explains that his educational values are drawn from four principal sources:

1° A good curriculum of studies which aim to cultivate the memory and the imagination but especially the reason and above all he heart.

2° Wise regulations.

3° Emulation, or rather the educational method of the Jesuits in its entirety. The principles of this education go back to Quintilian, theoretician of taking pride and giving encouragement in education. The progress and the efficacy of his principles are due mainly to its now Christian conception and to two and a half centuries of experience: "You must gain the children's good will. We try to inspire them to really try to do better by putting their pride in succeeding in the place of passing pleasures (13). We are always mindful of the fact that the art of ignoring small misdemeanours in certain situations is the way to avert major problems. Too frequent punishment leads to discouragement. Gentleness attracts; fear repulses. Therefore it is only after having exhausted all the resources of the former that we have recourse to the latter. Public and private encouragement, friendly reprimands and the language of reason and Religion: these are our most powerful tools. We should never look down on anyone, it only upsets, instead of encouraging: we should never use sarcasm, it embitters instead of making things better: we should never lose our temper, it worsens a situation, instead of healing. Differences in social status make no difference to our affection for the pupils, nor should it make any difference to the application of our rules or in the distribution of rewards: we have none of those odious distinctions which cause some to be arrogant and unteachable, and others to be jealous and resentful. In order to inspire trust in everybody we show kindness to all: every teacher concerns himself with equal enthusiasm with the progress of each one of his pupils. We study individually each of our pupils; we get to know their strengths so that we know what we can expect of them. We get to know their needs so as to discover which ones ought to be met. Finally we study their character so that we know what to support and what to oppose. We try to make ourselves loved by them so that they can be free with us and not be afraid to let us see their failings. We never appear surprised by their inclination to do wrong - on the contrary we sympathise with their weaknesses. Nevertheless there is no lack of the use of authority when trust and persuasion have been shown to be ineffective; but it is only after having exhausted every avenue offered by the open, friendly and familial methods which allow us to see the children at their most natural and to know and understand them that we would exercise authority. We are convinced that we would not achieve our goal by forcing the children to observe our rules by authority alone. Everything would be changed into an unhealthy formality, perhaps even into hypocrisy. We would give them a distaste for what is good when we only seek to inspire them to love it. "

4° Religion. A rule. The desire, the wanting to do well and to do good, we said, is the soul of our school; it is given a name through a programme, and a method. This good will is born of religion, by which we mean a religion which is alive through the closest possible union of hearts with Jesus-Christ (14).

This intense and humane method of education was followed to the letter in the College of Alost, as a study of the register of termly reports proves (15). These notes, which were also sent to the parents, show clearly the precise knowledge the teacher has of all his pupils (16). The affectionate friendship which he has for them is the main cause for their progress and the perfection of their characters. This friendship, it must be added, is the most delicate and most dangerous element in the whole system. After having followed the life of the college closely during two years, Mgr of Broglie, in September 1816, was obliged to warn the Director of the disorder that this friendship with the children could slip into: "You know that particular friendships are to be prevented as far as possible between teachers and pupils. You must watch carefully to ensure that the natural affection of the teachers for certain pupils doesn't degenerate as so often happens with an attachment which is too tender-hearted. Far be it from me even to suspect that here have been irregularities or are irregularities in this friendship. Nonetheless, experience has often shown that such an abuse of friendship can have disastrous consequences."

Haven't we already noted that M. Van Crombrugghe had to learn throughout his life how to mortify and bring to the perfection of the saints his affections which were nonetheless so pure? He is able to accept the fatherly warning without being offended by it. He supervises and ceaselessly controls the affection of his teachers for their pupils but takes care not to eradicate it. He himself has, as it were, spiritualised his affection by means of the exquisite politeness of his manners. He is able to go amongst the pupils without being over familiar but without any formality or stiffness. He took part in their life to the extent that, even in old age, he remembered and loved to quote their comments; he inspired in them "a tender and respectful love" (17).

Is this to say that everything that happens in the college of Alost goes smoothly as in a beautiful fairy story? As the number of pupils increases, the organisation becomes more complex. We find the superior poring over his notebook, analysing with rigorous logic the causes of any imperfections. He is determined to find the remedy so that he can discuss them with his colleagues next day in one of his weekly meetings.

In 1819 the college regulations, after many amendments, are fixed and definitively promulgated. "However, although our discipline has been made firmer and less coercive, there are still parts of it which need reform. Why, for example, can't we inspire in the pupils confidence in their masters and a greater trust? Community spirit, that is what is needed in the college: then to be dishonest and be seen as untrustworthy would be the strongest of punishments. But how are we to get the pupils to live by this spirit? Hoc opus, hic labor! To speak of all points of the regulations as being of equal importance...a certain openness, a certain friendliness even, will make our pupils share our opinion, share our sprit and see things our way. Another way is never to impose an impossible task on them, (He is thinking, above all, of the obligation to speak Latin during recreation), without ensuring that they will be helped and the task made easy. It is important not to chop and change and never to deviate from the rules, especially in public. All pressure to relax the regulations must be resisted. If ever it is necessary to punish someone the moment must be chosen carefully. In this way the pupils will always know exactly what is expected of them and those who are out of order will have to admit that we could not deal with them in any other way."

From the beginning of 1820, it became necessary to resort to "some more authoritative measures". Something else had to be found, otherwise there would be the risk of forming hypocrites. A certain slackening of the piety of the boys was to be seen. It is not enough to make the students read spiritual books. They must be taught to reflect on what they read. A way must be found to inspire them with high ideals and thoughts about everything that is connected with religion and the spiritual life. Encourage their spirituality and feed it by enrolling them in religious societies. Once they are in these societies it will be important to point out that fidelity in everyday things is the surest sign of real devotion. Moreover, the pupils have not been corrected early enough. Those who have been backsliding, instead of being warned at once, were left unaware of their faults and continued to behave in a lax way for some time until a correction or public punishment, often badly prepared, had the effect of discouraging the poor young man and clouding his relationship with his teachers".

The principal is ever faithful to the golden rule that 'prevention is better than cure.' He uses all his skill to draw up in detail those little ploys which are sometimes the ruses used by the perfect Housemaster: He must be seen by the pupils as knowing everything; when he turns a blind eye to the pupil who is disturbing the study, he will take the opportunity of telling him off discreetly. When correcting pupils, the word 'children' is generally hurtful, whereas the words my friends gives pleasure. The term gentlemen used with an ironic politeness when correcting can have a great effect…………..

Although some aspects of the college of Alost give cause for concern the overall picture gives great cause for rejoicing.

On June the 6th 1820 Fr. Van Crombrugghe is able to send his exiled bishop a report which will bring some comfort: "Our College is forming excellent individuals both from the point of view of virtue and learning. Our superiors, more than once, have said how pleased they were with the spirit which animates out pupils. As for the spirit which animates our dear colleagues, I cannot praise it enough. There could not be a greater unity or a greater spirit of collaboration than there is in our college. They are all working hard at all the duties involved in the serious task of instructing the young in an age when a godless spirit has so much influence on our children ".

Mr. Valentyns was always harking back to his memories of these wonderful years. In 1834 the college was opened again under the direction of the Jesuits and he was about to enter the Society of Jesus while continuing in his new position as spiritual director in the boarding school of M. Van Wymelbeke. In that year he wrote to his former principal: I had the great joy of celebrating high mass on Easter Day for the pupils in the college chapel. I don't have to tell you how the old memories of this house came flooding back and that I relived those days with you once again as in the past. But you are not there and when I come back to reality I still find that emptiness in my heart caused by the suppression of the college. It is an emptiness that all my work here at college Melle cannot fill."

This is a constant refrain which is repeated whenever Fr. Van Crombrugghe celebrates his patronal feast. In 1830 he writes: "Gone are the days when crowds of excited youngsters would gather round you to cry out their vivats and overwhelm you with scrolls and exercise books in Greek, Latin and goodness knows how many other languages."
In 1842: "Remembering the joy with which I celebrated, all that time ago, amidst the young people at the college of Alost, I don't know how to express the feelings of love and affection which I have for you."

Fr. Van Crombrugghe is less lyrical. Nonetheless, those eleven years at Alost always filled him with fond memories. In 1834, in answer to the letter of M. Valentyns that we have just quoted, he writes: "It is true that we worked together courageously in the college at Alost and that the liturgical ceremonies you recently celebrated there must have brought back happy memories. In truth, the Lord blessed our work." In the same year, writing to a young Josephite superior, who has just rather inauspiciously launched a new system of reports which broke with a tradition that went back to the years at Alost. "You know my dear brother, that the example that I have just mentioned carries some weight: nearly all the establishments of this kind in Belgium of this kind have followed this usage. I don't know of any who have found a better method in this respect."

This self assurance came from the knowledge of success in something important and we won't come across it again in this clear sighted and humble man until we turn to another moment in his life: his intervention in the national Congress in favour of freedom in education. When it comes to his religious Congregations, he was aware that he had received special help from the Lord in drawing up the constitutions and the rules. He will also realise that the work accomplished by his religious Institutes depends, over and above his own personal efforts, on many other factors. It will depend upon the infinitely complex inter relationship of his religious with what is happening in the world and with graces they receive. He will rejoice in their success but his modesty will prevent him from accepting any glory for it.



Notes

(1) Re-established by the bull of August 7, 1814, Jesuits didn't recover their former grandeur until the generalate of the Father Roothaan who became in 1829 " the second founder of the Society of Jesus " .
(2) Since the concordat of 1801, Alost and Grammont are part of the diocese of Gent, after have been part of the archdiocese of Malines since 1559.
(3)17 (3) September 1816, with this P. S. " Those that are more fervent and zealous will go out less often. Take care that your colleagues avoid being familiar with the servants."
(4) He rarely goes out, doesn't attend any dinners and eats nothing outside of meals.
(5) Between 1821 and 1825 he publishes a Manual of Christian youth for use by parents and teachers. A second part of the Manual contains instructions, prayers, appropriate behaviour for every age and every circumstance. It also contains a Manual of Politeness and The Art of Letterwriting. One of his colleagues wrote a History of the Church which was confiscated by the government.
(6) At the same time " one takes account of his Majesty's plan. o.c., p. 194 quotes as the rules applied at Alost which the principal refused to adopt in 1817.
(7) Censors are pupils who stand in for the housemasters at certain times. They are appointed on the basis of their merit points which cleverly combine academic success with good conduct. The Édiles look after the up keep of the buildings and furniture of the College. The Providers for the poor have a wardrobe. In it they keep the garments that have been left lying around. They levy fines for the redemption of these garments and the money is given to the poor. All these officials "enjoy certain privileges: they are allowed to go and warm themselves inside the house, spend certain recreations in the garden…" The principal gives generously to the poor, partly in order to win God's blessing for his college. There is a fixed time set aside when the poor can come and seek food at the college. One of his Providers is given the task to finding the neediest. 1816 is a year of want, he himself in the evening distributes soup with the help of his servants. His care for his servants is well known in Alost. He gives them an instruction every Sunday and on feast days. He doesn't overwork them and pays them well. He doesn't give orders but instead always requests.
(8) This regulation is very strict in certain matters: e.g. the Housemaster allocates a walking companion to every pupils at the beginning of the term. If his companion is unable to join in the walk then the pupil asks the Housemaster for another.
(9) Until the end of his life, Canon Van Crombrugghe considered even the "Holy Rules" of his religious sisters and brothers as being ways of life accepted through love of God and love for one's religious family
(10) Fr. Van Crombrugghe is in agreement with the journal of proceedings of February 21, 1815 to admit a large freedom in the literary discussions: Fanaticism and stupidity, which are pretty much synonymous, can by themselves turn these debates into slanging matches. Besides, man is susceptible of improvement and it is not necessary to tell him, like a reef to the fury of the sea, thus far and no further ". But he believes that education requires of pupils a certain docility, a love of the work and application, of which the masters must give them an example.
(11) There were not any holidays at the new year: summer vacation were late enough.
(12) We also possess ante the programme of "Exercitationes scholasticaes habendae in aula Collegii Alostiniani solemnem praemiorum distributionem 1815 ".
(13) In compositions the first place and the star, are lost if one merits a signum pigritiae (after three bad notes assigned by the "censor"), or if one is defeated twice in succession by the same adversary or in duties of the same nature as the one in which the star was won. One may only try to gain the first place as long as one hasn't disregarded any of his duties; without that he most complete victory would be valueless. Anyone who gains the first place three times were in succession receives the title of "…………". He cannot be challenged for a week. He has the right to eat at the same table as those who have won the cross for diligence and he is dispensed from certain obligatory jobs.
Whoever wins the most application points in a month is presented with the following: The right to wear a cross with a ribbon, the right to sit at the Principal's table at meal times, whereas whoever comes second only receives a ribbon without the cross. Whoever comes first in essay writing in each class is decorated with a cross and the one who comes second receives a ribbon: they both go and present the class positions to the Principal. Here is a short passage from the text on "competition" (Emulation): " The classes are divided into two opposing teams, which are in friendly competition with each other; each group constantly checks up on itself and urges each of its members to perform well. This system of rivalry allows he teacher to think about how he can vary the exercises and set work in such a way as to avoid monotonous uniformity which is the deadliest enemy for all young people in education: competition makes it possible to use games and entertainments that break up the ordinary work of the day, the week and the month and the year. This avoids the danger of a too intensive application to study damaging a pupil's physical health." Finally, another quotation from Methods of Competition. Introduction. (An extract from one of the sets of regulations for the college of Alost) in which we will find a few more examples on the importance of rewards, on the danger of punishment and how important it is to use them in moderation and on the absolute necessity that a wrongdoer accepts himself as such. " It is better to encourage some one to make progress in doing what is right by the promise of rewards than to try and get the to avoid wrongdoing by the fear of punishment. That is why we have established different ways of trying to create a genuine spirit of competition between our pupils. For those, however, who are not likely to respond to these methods, it is necessary to draw up punishments that are for the real good of every pupil by maintaining or re-establishing good order and stopping the contagion of bad example. "
(14) In 1816, in another speech that was corrected by Mgr de Broglie (corrections aimed at the elegance and sometimes the florid nature of the style), and published and distributed on a vast scale, we read this : " I will consider education under two essential headings, I mean, relative to the mind and relatively to the heart, and we will see that religious education is the is the only form of education capable of giving full scope to man's intellectual faculties, of directing and bringing to perfection the good qualities of the heart and, as a result only religious education can attain that goal which man seeks in education and which society has the right to expect from it." (Speech given by the Founder at the Prizegiving of the Summer of 1815? For full text and translations see M. Powell Thesis: appendix 3)
(15) The school year consists of four terms.
(16) Here are some typical comments to be found in these notes: "His observance of the college regulations is fairly satisfactory. It is as yet too early for us to have gained a real insight into his character. He is far too susceptible and liable to fits of impatience. This, however, is not unusual in boys who prefer to follow their own ideas on what and how they should study, He carries out his various duties very well. He should be more cheerful. When he is downcast,, whether it be for real or for an imagine, he can be very melancholy. Then he gets into a fit of depression and is almost unmanageable, However, a few words of encouragement suffice to get him out of it. His general conduct is good and his manners have improved somewhat."
(17) Madame Flore, the nun who revealed her spiritual Father to us in a very concrete way.




Chapter III.

At the service of the poor.

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The year 1817 sees the beginning of a series of government measures which are seen by Belgian Catholics as nothing less than attacks on their religious liberty. Mgr de Broglie is forced to leave his diocese and the courts proclaim his civil death. Before leaving he had told Fr Van Crombrugghe of his intention to see a poor school established alongside the college.

As a result of the constant rain, 1817 is a year of food shortages and great suffering amongst the poor people. The former parish priest of Mouscron will more than satisfy the wishes of his bishop. He used a far more systematic approach that he had done before in his large parish. It is with the help of his colleagues that he set about making into a reality what he had he first thought of as his own vocation.

Amongst the poor and needy faith and morals are also in decline. His efforts on behalf of the poor will be sustained by a double motif; an enlightened patriotism and a real love for religion. These together with a heart overflowing with charity will inspire him to work to put an end to begging, to safeguard the morality of the children, to civilise them, teach them a craft, provide them with an elementary education, catechise them and lead them to God.

Lo and behold there is someone at Alost who is both devout and rich and who is ready to help him with his plans for the poor. Her name is Collette de Brandt and she is thirty six years old.

A story is told of how one night, Fr Van Crombrugghe saw in a dream a throng of abandoned children and he believed he heard a voice telling him to instruct and bring them to God. The next day after mass he went to visit Mlle Collette: she had had the same dream. At once they started to gather together the young girls of first communion age. Two of the Principal's servants who were employed in the infirmary and the laundry of the College, will teach them lace-making under the guidance of Mlle Collette. He draws up a daily time table for his improvised teachers, buys them a house and the workshop opens on he 6th of March 1817, the feast of St Collette. Only young girls from poor families are accepted and all the money from the sale of the lace goes to their parents. The general public are unaware that the Principal of the College is involved with the charity school.

Once he had made a first rough plan for a reception centre for young girls who were hungry and abandoned, he set to work to create a similar home for boys who were in the same wretched situation as the girls. Faithful to the conception that was already his during his year in the lower sixth at Montdidier, he will rely on a well organised and lasting pious association which will be devoted entirely to looking after them. He seems to glimpse the moment in which, by successive implantations, he will be able to spread two interconnected networks throughout Flanders, his establishments for the poor entrusted to his religious sisters and brothers.

He encourages the brothers from his college at Alost. One day the Principal has a conversation with William Vanden Bossche, a young man of humble origins. he is thirty years old, simple and good with a great love of God and for souls and gifted with a natural eloquence. He had been one of his parishioners at Heusden. Fr van Crombrugghe was very fond of him and had begun to prepare him for the priesthood by teaching him Latin. Instead of interrupting these lessons when the Bishop withdrew him from Heusden in 1814, he brought Vanden Bossche with him to the College at Alost. However a year and a half of Latin, then a year of French served only to show that William Vanden Bossche was not a student.

Once the College was achieving good results, thanks to his methods, Fr Van Crombrugghe decided to extend the benefits of a Christian education to another class of children. He saw in his thirty year old pupil, a man of faith and dedication, just the person he needed to develop this apostolate. Vanden Bossche tells us in his diary "For a long time he was looking for a way to help the poor children, who were marginalised and knew nothing of the Christian religion. Later on with conscription they would give up religion and a decent moral life altogether. He often spoke to me about this until soon we both wanted to found a religious congregation destined to instruct poor children in the knowledge of God."

The 1st of May, brother Vanden Bossche, the first member of the Brothers of St Joseph, starts a weaving school with one confrere, Brother Joseph Vanderkinderen in a former inn at Grammont. Their aim is to get the children off the streets and away from destitution. In the morning the pupils accompany the brothers to the first mass and then have breakfast with them. Catechism lessons are given in the evening and on Sunday mornings. All the children of the town are allowed to attend these free lessons: "But the first place is reserved for poor children."

With his customary meticulous generosity and calling on his family for contributions, Fr Van Crombrugghe rents part of the old Carmelite convent in the early days of November. He urges his father to get the refurbishment finished "so that, if possible, every thing is ready for the children and their teachers in the new year."

The new definitive locale for "the Poor School" is inaugurated in December with four religious. For his poor school children Fr Van Crombrugghe gets from his maternal uncle "a uniform consisting of a long tail coat, which enabled them to go Church and for walks decently dressed."

In April 1818 his dormitory is ready. He can begin a boarding school which is his preferred system of education. He finds a number of generous benefactors who pay for the clothes, the school fees and the boarding fees of 10 francs a month for one poor child. He himself to encourage others to follow his example pays for the up keep of twelve children.

Grammont is not just a town of commercial enterprise, it had become a place of mistrust, gossip and jealousies. Until the end of his life Fr Van Crombrugghe would accept this situation with calmness and serenity. He would be forever telling his religious brothers and later his religious sisters to be prudent, discreet and silent. However, after a few months of inquisitive opposition, people began to appreciate the new venture. The people were edified by what they saw and there was an increase in numbers receiving the sacraments.

Yet another zealous desire lived in the heart of the Founder. Although the religious brothers and sisters wear only plain lay clothes, the two pious associations he has established have a good spirit. They have an organised and stable community life and are, in fact, embryonic religious communities. The question now facing the Founder is how is he going to ensure that this initiative on behalf of the poor remains stable and gradually increases? In some ways his little associations are every bit as much children to him as the little ones they look after. Isn't it his task first of all to ensure that they are happy as is possible on this earth? In other words he must, as soon as possible, allow them to dedicate themselves to God by the three religious vows. He must with the help of a Holy Rule imbue them with a supernatural spirit and guide them minute by minute along the path to perfection, that is to say the path of holiness and happiness. He establishes the foundations of two "orders", the community of Grammont and Alost, who will one day, please God, become an authentic part of the apostolate of the Church. He names them Brothers of St Joseph and Daughters of St Joseph although people also refer to them as the Sisters of Mary and placed them under the patronage of St Joseph and in the vanguard of the Church.

On the 31st of October 1817, he had written to his "dear brothers": "The fear of preventing you from obtaining all the merits promised to you by your state of life, inspires me more and more to look forward to the day when I can give you a Rule. In order not to delay any more, I have asked Brother Van den Bossche to come and visit me and I want you all to pray to the Lord and ask for the prayers of your father, St Joseph, so that the will of God will be made known to me and I can prescribe for you what God wants. I beg you also to remember me before the Lord and task him to give me a strong desire to work for my perfection." (1)

Then on the 4th of November:

" See programme of Michael's Jubilee for translation" (2)

In these early days of his spiritual fatherhood we sense how moved he is, even to the extent of being a bit afraid. He has just started a living organisation, a family which is responsible before God. He has brought it into being once and for all so that it might increase and multiply.

In the little rule book of 1818, the main principles of religious life are already clearly stated. The aim is to attain a high degree of perfection - after 1830 he will simply speak of holiness. The methods for reaching it are: to recreate Our Lord within oneself through humble and exact submission to the wise organisation of time which has been prescribed. Through living with a constant eye on oneself which makes for self discipline. Through the maintenance of a pure intention so that holiness can penetrate even the most active life. Finally through what will be the great originality of his religious houses, the living out of a family spirit in a hierarchy of mutual affections. (3)

This implies a total openness of heart to the Superior and an acceptance of friendly brotherly correction.

With his concern for the immediate needs, Fr Van Crombrugghe is not teaching the contemplative life. He is above all a formator, both for his pupils and his religious. He is thinking more of an education for life as a whole rather than an ascetical life in the technical sense of the word. Furthermore there is a continuity between these first rules and the regulations of the college of Alost (4)

Indeed, Fr Crombrugghe called on all the resources of his heart to lead his children to the pure love of Christ. From day one, he realises as he did at the college that he is not in charge of an ideal republic, but rather of the poor sons of Adam. The reading of the rule leads to complaints from two novices: The one who is most culpable is dismissed as an example. Until 1830 the needy little community, ever harassed by the government, is made up of a combination of a few eager souls who are keen to move forward quickly like brother Vanden Bossche, and other good men who want to help but who do not envisage following Christ to the limit.

A typical example occurs in 1823 when two brothers were sent to Gent to start a school. They rebelled against the authority of the Superior at Grammont and demanded to be released from their allegiance; they continue to run the school in their own name. It soon ceases to exist and the Superior adds "the two unhappy men left us to wander in the world bitterly regretting the abandonment of their religious vocation."

The Sisters of Mary are in an equally precarious situation. Fr Van Crombrugghe has bought them, partly with his own money, a rather more spacious house to enable them to set up a real convent. In March 1818 he gave them a code of rules. (5) None of the sisters plays the same role in their midst as Brother Vanden Bossche and non of those who joined during the first three years will stay to become members of the congregation as it is established in 1830. (6) Mlle Collette is in charge of the school but she also soon to become for the sisters what they call their "Secular Mother". She lives in her own house, the garden of which gives on to the lace making school. Every day she goes in to the convent to be with the sisters. When Fr Van Crombrugghe has too much work to do she often replaces him and passes on his recommendations to the school mistresses. It makes it easier to understand this situation if we realise that from the outset the Founder had no intention of entering his religious family of men. The reasons for this were the modest origins of the brothers together with his deep conviction, a conviction he already followed as Principal of the college, that to direct something properly you must remain on a level above those who put into effect the work. It would be good to know if at this stage the happiness of his religious brothers and sisters was closer to his heart than that of the destitute children for whom he had started up his pious associations.

Whatever his feelings, by means of a lot of patience he made progress along a difficult road. He tries to create something of great value by placing his associations at the service of the civil authorities; that is to say at the service of the town councils. We mustn't forget that one fifth of the population of Grammont was on the dole. Contracts are studied down to the smallest detail. They are often only for three years and will then be modified in the light of experience. Unfortunately he was not able to make much progress with officialdom. On his side he lacked personnel and on the other the spirit of bickering and group rivalry amongst local officials meant that his efforts for the poor would have to remain in the private sector (7) and he would have devote more of his own time and resources to it.

As soon as the little convent at Alost has grown sufficiently to allow him to divide it, he establishes the first off shoot in his native town. He sends two sisters of Mary to Grammont to start a lace making school there. (8) Madame Van Crombrugghe takes over part of the Franscican convent on their behalf. She becomes the Director of the lace making school and the secular mother of the sisters.

Everywhere an immediate change is noticed in both the girls and the boys. Even Fr Van Crombrugghe himself is astonished. He feels the need to extend his charitable work to a wider circle. From the end of 1818 onwards he sets up Sunday schools. The brothers Sunday school works very well. At Alost where he decided "not to allow the sisters to leave the convent except for important reasons" and because of the shortage of space in the workshop, he has to entrust the Sunday school for girls to Mlle de Brandt and other young ladies from the more affluent classes. Soon they are caring for a group of five hundred poor children. He takes on the direction of the Sunday school for boys himself. It has four hundred pupils and he is helped by pupils from the college and young people from the town. In the hope of developing further initiatives he goes every Sunday at one o'clock to teach the catechism in an outlying district of the town. Sunday is already a very busy day.

At Grammont he has set up a Sunday school in a room belonging to the sisters which he describes in a letter to Mgr de Broglie of June 1820 as being "large and well organised." The sisters are helped by Madame Van Crombrugghe and several young ladies from the best families.

The Founder does not spare either himself or his money. In the weekday schools as well as the Sunday schools, he organises a proper solemn distribution of prizes. He buys the prizes of books and clothes himself. He modifies the teaching methods and takes the superior of Grammont to Brussels to visit the Christian Brothers so that he can learn the simultaneous method, or as the superior calls it "the method of teaching without speaking by using signs" (9).

He redoubles his exhortations and his conferences, teaches the superior how to lead his brothers as a father of the community, and even when necessary to direct the sisters at Grammont.

He sets up a confraternity of St Joseph which provides a funeral service for the poorest (10). By creating a second class, which is a little like the third orders of the great religious institutes, he adapts his rules to meet the requirements of all the social classes. (11). In a word he is trying to channel his overflowing zeal in a systematic way.

Later about 1829, if he had set up the Congregation of the Immaculate Conception, with its three sections corresponding to the Sunday schools and to the groups from the middle and upper classes, and if he had then reached out to the public in general by means of retreats, given by a Jesuit, for the old boys of the college and for the people of Alost, he would have, in this way, succeeded in establishing a complete network of charity centred on what a school can be in a town.

But even as early as 1819 he is putting in order and finalising his rather feverish apostolate at Mouscron. Because the school fees at the college of Alost were so expensive, he realised the need for a second establishment or a second table. (12) In his report to Mgr de Broglie of the 6th of June 1820 he mentions the need for this second house "to enable those who have the qualities which would indicate the future possibility of them becoming useful subjects in your diocese but who at the present time do not have enough money to be able to pay for a college education." He buys a building and builds a chapel there. He puts a Director in place and sends a brother of St Joseph to act as housemaster. The pupils follow the same curriculum as the college. Those who are very poor are not obliged to pay the modest school fees he charges. In order to attend the school you have to put your name down for a place early. He urges the young Director to be regular, zealous and to be one in heart with the teachers (13). Above all he urges him to have an enlightened affection for his pupils: "these children make up a large part of the most precious treasure which Divine Providence has entrusted to me. You must have a great deal of esteem for these children and for your duties towards each of them. Pray and consult. In the beginning do not make too many public pronouncements in front of all the pupils and do not easily reprimand them in public. Always speak gently about whatever the rules demand. Quote your authority and you will be obeyed. Do not allow yourself to become irritable and alienate hearts. Have confidence in others and they will have confidence in you. Any mistakes you make on these points will alienate people and render useless even the wisest undertakings which your zeal suggests to you".

Several great servants of the Church passed through this boarding school.

NOTES.

(1). These early texts as well as all the letters to brother Vanden Bossche were written in Flemish.
(2) We possess these first rules which draw up the duties of the reverend Father Superior, the brother Vicar, the brother secretary, the brother assistant and the "ancien". A note written by the Canon explains: "These are the first notions. These plans have been almost entirely modified since 1830 and even earlier".
(3) The Congregation comes before an individual community, the Church before the Congregation.
(4) "You should not often turn your head from left to right. It can be done with gravity if it is necessary, otherwise hold your head up by slightly inclined forward. You eyes, which are the mirror of the soul, should radiate a gentle interior peace, an affection for your neighbour and even each individual virtue. Your face should radiate joy more often than sadness or any other feelings. "Your religious houses are to avoid being glamorous or lacking in good taste. The rooms should be bright, healthy, well aired and kept at a reasonable temperature. They should be simple but welcoming, very clean and well arranged."
The ceremonial for the reception of novices is based on the symbolism of the four periods of public penance in the early Church. Postulants and novices pass through the four stages which correspond to the "Weepers", the "Listeners" (or "Hearers"), the "Prosterners" and the "Consistants". There is also the fatherly advice of the Superior, the votes of the brothers (Postulants and Novices waited outside the door as the community went into the Chapter and begged the brothers to vote for them or if they had only been professed for a year, to pray for them). Then there is the radiantly joyful moment when the Founder, taking the hands of those who are pronouncing their commitment, receives them into the religious family. All that is lacking is a certain sobriety and a sort of fullness and maturity.
(5) He begins with the words: "Here, my dear daughters, is the way you must follow and by which you will attain a high degree of perfection". The handwritten rules of 1818 and the printed texts of 1830 are in Flemish. Later editions are in French for the Josephites, the Ladies of Mary and even the Sisters of St Joseph.
(6) Or at least will not persevere. The Founder took great care to eliminate all trace of the sisters who left the Institute up to about 1840.
(7) In 1818 the Local Authority at Alost ask him for two brothers to start a weaving school. One of them dies of cholera. The postulant who replaced him has to be sent away because of his lack of religious spirit. Brother Van den Bossche now has to divide his week between Grammont and Alost. He makes the journey on foot. Sometimes the Founder makes the journey with him. This situation continues until the growing number of pupils at Grammont will take up all his time. However, the school at Alost does not disappear. The brothers pass it on to a charitable person. In 1823 the Local Authority of Alost sends a delegation to Grammont to study their methods. Fr Van Crombrugghe hopes that they will ask for his brothers. He writes to Grammont: "Everything must be in its place. You must be extremely polite to these gentlemen so that they take note of our pleasant attitude and appreciate our method."
The regency at Grammont on two occasions signs a contract with Fr Van Crombrugghe. But the office of social security continues with its customary deceitful and underhand behaviour. The Founder protests in the strongest terms but the agreed subsidies are never paid.
(8) On the 2nd of November 1818. Black lace was a speciality of Grammont.
(9) Right up until 1850 the Founder will work together with his Prefect General, to perfect the code of signs which he adopts for use by all his religious.
(10) At this time many people were buried with simple absolution. For 12 sous a year, each member had the right to a funeral service when he died and a memento was made during the mass celebrated on the second Wednesday of the month for members of the Confraternity.
(11) The members of the first class devoted themselves to the teaching of the poor. Because of the very imprecise understanding of community during these early years, it is difficult to say whether this first class was made up of members who were not religious brothers and sisters. The members of the second class were only obliged to be regular in their devotions and to provide real support for the teaching communities. It was from this second order that the convents of sisters chose their secular mother. She would be a woman who loved God above all things, who had a great respect for the religious life and who would look after the material needs of the sisters.
It was important to ensure that the secular mother did not introduce into the community an unacceptable attachment to someone from outside.
(12) A second boarding school, a second ............. or second table.
(13) "Ensure that the children realise that there is between you and the other superiors and teachers a close union and that you all have the same aim: the glory of God and the salvation of souls."_





Chapter. IV

Government harassment.
----------------------------------------

Do not look for an impartial judgement of the Dutch regime in this Chapter. Our simple aim is to get to know Fr Van Crombrugghe better and it is his opinion which is of interest to us.

We know that in the context of religious liberty and especially freedom of education in the hands of the Church, he envisaged a work of Chrstianisation and humanisation. He was burning with a desire to devote himself to this work together with a remarkable team of colleagues in his college at Alost. Beyond the college he had brought together a modest group of religious brothers and sisters as well as lay men and women from the best families all with the same aim. His former teachers, Mr Sellier and his group had dedicated themselves to a similar task but Napoleon's government had forced them to work under a false name and then to withdraw from education. Van Crombrugghe introduced their methods into hisown country now enjoying a new found freedom. However, in his turn, he soon found himself constantly hampered by the harassment and then persecution of a government which was opposed to his ideal.

Several of his fellow countrymen were willing instruments of King William. They were either cowards likes the Count of Lens who was governor of the province or despicable like certain members of the Grammont town council. The diocesan authorities found it necessary to stand up and oppose the government's injustices. Fr Van Crombrugghe helps them with his skill as a polemical writer but as Superior of the college and in submission to divine providence he does his best to remain on good terms with the rulers of the day.

By the end of 1815 he is informed that a royal commission is going to look into junior seminaries and colleges. The king, however, appears to hesitate and waits for a more favourable moment. Van Crombrugghe is left to organise his college of Alost at leisure provided he proceeds carefully and with courtesy (1). It is only in August 1817, at the time of the paradoxical vote on the fundamental law at Brussels and the energetic opposition of Mgr de Broglie, that the order comes to change the administration of the college to comply with the demands of the government. The local governor of the town begs the Principal to give way and to remain at the head of their college. "Gentlemen, he replied, I have more than one duty to fulfil and one of the most sacred is submission to my ecclesiastical superiors. I endorse their decision, their reply is irrevocably mine. Allow me, Gentlemen, on leaving the college of this town to express my gratitude to you."

The government gives way and before the beginning of the new school year Fr Van Crombrugghe has enough time to send this circular to parent: "I have the honour of informing you that I will be staying at the college of Alost with the same staff who have supported me in my zeal so well for the last thirteen years.

While his college is prospering, the institutions which he has set up in this year of 1817 are under threat. The regency of Grammont was at first very understanding but after several changes of personnel in 1818, it ended up being more of a nuisance than the king himself. On the 19th of June, in spite of being very prudent, with the discovery of a text book on Church History written by a teacher at Alost, the brothers are obliged to close their doors to all day pupils (2). The Founder during a dinner with the Governor uses the opportunity to ..............................".

The general prescriptions are not so easily avoided. In 1822 associations which had not been approved by the state were forbidden to accept new members. The Founder set to work using all his connections and exercising all the diplomacy of which he is capable. He did his utmost to try and get the congregation of brothers onto "the government list (3)". However the governor and the director general of catholic worship totally confuse the matter so that the community never featured on the list of approved associations. During a visit by king Willam to Grammont on the 26th of June 1823; the pupils of the brothers made such a fine group that they drew the attention of the sovereign: he spoke to the teachers and one of them naively took the opportunity to recommend to the king the statutes of the congregation. "I will remember them" replied the king. On the 26th of February Fr Van Crombrugghe receives two letters. One to inform him that his Institution is not on the official list of the diocese of Gent, which has just been sent to the bishopric, the second to advise him that this is a good moment to go and speak with Baron Gobau, the director of Catholic worship, before he completes the final list. He sets off for Brussels to meet with the Governor of Brabant, Mr de Bus, who sends him on to M. Gobau with a recommendation. Mr Gobau in his turn tells him to inform the diocese that his congregation must be added to the list.

At this very moment a new ordinance appears. All approved associations must submit their accounts annually to the government. Will Fr Van Crombrugghe be hoisted on his own petard?

But here we must first of all tell of the consequences of another government measure. A law of 1823 insists that every teacher must possess a certificate or a diploma. An official jury sits three times a year with powers to grant or withdraw the diploma sometimes, it must be said, according to whim. At first the Founder gave the impression of ignoring the ordinance. His bothers are already overworked with many different tasks and they are not the sort of people to pass exams. Then, feeling that his work is threatened on all sides, in agreement with the diocese, he allows two religious to prepare for the exam. Brother Augustine fails. Br Vincent obtains a provisional certificate on the 10th of June. It is not very much but Fr Van Crombrugghe sees in it a double advantage.

First of all, to avoid surrendering his accounts and using as a pretext the legal definition of a recognised religious order - an association whose members take solemn vows in the presence of a delegate of the state - he writes with no little elegance: " If it pleases his majesty to recognise the brothers of St Joseph as a community then they can have a common sharing of possessions; but while awaiting this authorisation, the brothers are recognised as teachers receiving a wage, and as such presented themselves for examination by the jury of their province." Fr Van Crombrugghe knew how to practise the cunning of the serpent alongside the simplicity of the dove. In fact he wasn't troubled on this matter again.

In the second place - and here the whole future of the Josephites is found in germ - he will be able to widen the activity of his brothers to the more well off classes of society. In August 1824 he prints the first prospectus for St Joseph's school, which is no longer called a school for the poor. The boarding fees are 181.40 francs and the Day school fees are 10 -15 sous a month. The school is free for those who are impoverished.

He sends to parents along with the bill. a termly report which informs them as to their sons' application. On the 6th of September he holds a splendid prize giving in the presence of numerous distinguished guests. The prize giving has been carefully prepared. "And" writes brother Vanden Bossche, "all the town talked about it."

In other areas the picture is not so rosy.

In November 1822 the sisters are forced to leave their rooms in the Franciscan convent to make way for a college organised along state lines. They are only able to find a small building and have to give up their Sunday school to the lay mistresses (5) and limit the number of their pupils to sixty (6) This set back will weigh heavily on the future of the sisters of Mary and Joseph in Grammont right up to the death of the Founder.

The College of Alost has become more and more famous. In 1821 the Principal acquired a country house close to the town. It used by the teachers and for excursions with the pupils. As a good humanist he gave it the name Pausipone. The school year of 1824-1825 finishes with 365 pupils. It is at this moment that he receives from the government the order to regularise his college in accordance with the rules of the state. As his attitude has not changed at all since 1817 he was obliged to print a circular to inform parents of the end of his college. The Regency in the town redoubled its efforts with the government and begs the Principle to suspend the sending of the circular. On the 1st of October the parents receive the following note:

"Unforeseen events prevent me from giving you any positive information concerning the fate of the college. I therefore must ask you to be patient for a few more days and await a decision which we hope will be in favour of the establishment which has won your confidence".

Finally on the 24th of October the circular is sent:

"Sir,
We have been made aware by his Excellency the Governor of our province, that the teachers at the College of Alost are forbidden to continue in their posts, and this establishment, such as it existed, is closed down by the ordinance of 23rd of this month.

Therefore Mr................... please be so kind as to come to Alost to finish the business you have with me.

I have the honour of being

Your very humble servant
C.G. Van Crombrugghe, priest.
Alost. 28th September 1825."

Several pupils go to Montdider to finish their schooling but they miss Alost. The teachers will never forget those eleven year of hard work and happiness. Fr Van Crombrugghe, who from now on lives in the town of Gent, spends the summer months at Pausipone where he likes to invite M. Valentijns to join him.

Since 1824 the two convents of sisters are foundering. With no legal status and no teaching certificate, they are at the mercy of every government harassment. After the suppression of the college the sisters at Alost experience a time of "cruel suffering". Fr Van Crombrugghe comes during the summer and encourages them by means of his faith and his words. He speaks to them about confidence in God, defiance, self denial, submission of heart and spirit, love for the children and an air of happiness and joy. Their school, just like the school of their sisters at Grammont, only survives as a lace making workshop. Now that he has become the close confidant of the new bishop, and then a member of the National Congress, their Founder seems to have distanced himself from them. Several sisters leave. But thanks to the secret catechism lessons and, from 1828 onwards, to the sodalities of the Virgin Mary (7), the poor girls of Alost and Grammont "are never deprived of bread for body and soul."

It is only the convent of the brothers at Grammont that gets any advantage from the closure of the College. Camille Baeyens, a pupil of the suppressed establishment, comes to live with the brothers in 1825 in order to help them prepare for the certificate and in the organisation of a middle school. Since he has assisted for some time a Dutch teacher appointed by the government, he obtains without much trouble a permanent certificate. Next year brother Vincent obtains one (8). The youngest member of the Baeyens family joins his brother to teach French to the boarders who now already number over 70 and to the day pupils who are from the middle classes. These number about one hundred. There are forty poor children, who have been sent there by a Protector under the old formula. They are housed and fed at the convent but go out every day to a workshop in the town. The brothers no longer teach a trade but only give an academic education which they try to improve year by year. The pupils from the night school and the Sunday school bring the number of children of the brothers up to more than 300. It is not difficult to understand that brother Vanden Bossche has to work very hard together with his nine confreres who are responsible for the manual labour, the domestic chores as well as teaching.

There is a danger that they will be expelled from the old Carmelite convent. Brother Vanden Bossche's ownership is contested. He has to deal with the claims of an evicted and recalcitrant inheritor (9). It is a wonder that his health stood up to it all.

Nonetheless, difficulties redouble especially in 1827 when, after numerous unpleasant interventions, (10) the government expels everyone from the staff who was not a member of the community before 1823. The Baeyens bothers and three religious brothers are obliged to leave town. Soon they will return one by one and hide in friends' houses from where Corneille Baeyens continues the professional formation of the religious and the expelled brothers continue to teach the catechism to children. They even take a risk and offer their services to the school for a few hours each day. In fact the danger of denunciations has diminished. From 1828 onwards, in Grammont as elsewhere, Catholics, liberals and the common people form a common front against the Dutch government (11). To complete the picture of the dark days we must add that in 1829 two brothers are forced to serve in the civic guard for several hours each day.

In general the overall success of the school does not appear to have been damaged by these events. If the spiritual life and the dedication of certain brothers was wanting at times, the Founder and the superior of the house make a concerted effort to keep the ideal they had dreamed of in 1817 alive in everyone. It is undeniable that the Founder had greater confidence in the future of his brothers than his sisters. Doubtless the force of their self dedication when taking vows remains rather weak. This is the expressed wish of the Church which makes good sense in this age of instability and constant government interference. Their legal status, or rather the status which the Founder tried in vain to secure for them, makes it very clear: "The brothers are in no way obliged to remain for ever in the religious life. They may leave whenever they wish or they may be dismissed for misconduct, disobedience and stubbornness (11bis). Nonetheless within these limitations Fr Van Crombrugghe continually developed their religious character. For some time now he had given the brothers a choir dress, a sort of cloak which they threw over their shoulders and which completely enveloped them. This they wore to the church and in class, whereas, before 1830 the dress of the sisters was indistinguishable, except by its simplicity, from that of other women of their social standing. In 1823, once he had undertaken to give the brothers a greater stability in their religious life and a wider scope to their apostolate, he had allowed them to go out into the town wearing their choir dress. Now that the time of trial has come he permits them to recite the office in Latin. He preaches retreats to them with a view to renewing their religious life and their apostolic activity. He also gets the tireless Fr Boon to preach retreats to them. He sets up in their church the sodality of Mary, that seed bed of religious vocations at a time when a decision by the director of worship had made entry into the religious life almost impossible. The Founder started to make the equivalent of canonical visitations. He holds a meeting with the superior and each religious which allows him to follow in detail the working of grace in their midst as well as the laxness and lukewarmness of some of the brothers (12). He encourages his spiritual sons, by word of mouth and through his letters, not to look elsewhere for perfection or an apostolate; not to risk following a false road. Their only way is that of absolute obedience to the rule and to the wishes of their superior. (13). Since he is detained by his duties with the new bishop (14) and cannot visit them in person, he sends them his four great recommendations: friendliness and politeness in community life and above all and in all things gentleness - "Gentleness and affectionate condescension towards the children".

NOTES.

(1) For example, at the beginning of 1817, inside a text book on Belgian history imposed by the government, he expresses his joy that a text book on the history of the nation will at last enable him to perfect his teaching of history. He immediately examines it to make sure it contains nothing which would stop him using it.
(2) M. Gevaert.
(3) The letter he sent to Baron Gobau, the Director general of Catholic Worship on the 29th of January 1922 is worth quoting in full.

Dear Sir
During the disastrous year of 1817, I was anxious to provide some help for the poor in the midst of their sufferings. I started an establishment at Grammont to help poor children of the masculine sex. They were taught to weave, to make canvas and involved in similar work in keeping with their needs. This establishment was for all abandoned boys, or those of parents who were in no position to look after them or educate them. At the same time these children were given a religious education and taught to read and write. God has deigned to bless our undertaking. Today in this establishment we feed twenty five to thirty children. We teach them a trade in keeping with their capacity and their inclinations. More than two hundred day children receive free, for a few hours each day, lessons in reading writing and arithmetic, lessons in writing Flemish. They are taught by the brothers in this establishment using a method of simultaneous teaching.
This work has been going on for five years now at no cost to the town of Grammont. The success which our efforts have been met with lead us to desire its stability.
To this end, Sir, I have respectfully taken the liberty of submitting for your approval the statutes of these brothers who are involved in this undertaking and who are inspired and sustained by Christian charity."
The statutes which accompany this letter have been drafted by M. Boussen, secretary to the bishop and the future bishop of Bruges. In these statutes we read "the brothers are not obliged to stay in the community for ever. They can leave this religious state whenever they think fit. In the same way they can be dismissed for misconduct, insubordination and incorrigibility".
(4) In reality the College under the direction of the Regency only opens in 1824. First of all it was entrusted to priests. Then in 1825, by order of the government it becomes a College run by the laity. From then on, having lost the confidence of the public, it goes into decline.
(5) Madame Van Crombrugghe, directrice of the Sunday school and secular mother to the sisters of Mary at Grammont, dies on the 10th of August 1826. The Ladies of Mary have in their possession an ornate chasuble which Fr Van Crombrugghe had made from a brocade robe belonging to his mother. It is a sign of the respect in which he held his priesthood and his joy at surviving in his purest creation; the Ladies of Mary.
(6) Up until the year 1865.
(7) At Grammont the superior of the brothers will give a monthly instruction to the pupils and the young girls of the town.
(8) Brother Augustine fails once and for all .
(9) The calced Carmelites or Great Carmelites had redeemed their convent which had been sold ..................... during the revolution. In 1817 there were only two of them. Armed with the authorisation of the bishop together with an indult from Rome, Fr Van Crombrugghe buys two thirds of their property so as to prevent it falling into secular hands. Two legatees of a Carmelite, who had died some time ago, demanded their part of the inheritance. Fr Van Crombrugghe refuses to agree to their demands. Proceedings are instituted against him. He loses his case in the first instance at Oudenaard in 1825. He appeals to the court in Brussels where he received a favourable sentence in 1827.
(10) In 1826: Obligation to close the convent church to the public (this leads to a widespread fear that the school will also be closed in the near future); constant interrogations and denunciations; a hostile visit from the inspector general for education ( in fact he leaves edified and surprised by what the brothers had succeeded in achieving). It is also the time when death has removed little by little most of the early benefactors.
(11) Up to then there had been intense rivalry between the Ultramontanes, the Jacobins or Liberal Volterians. In 1827 and at he beginning of 1830 the winter was particularly severe which led the poor people to add their voice to the general discontent with the Dutch regime.
(11bis) Cf above note 3.
(12) On the 30th of June 1828, Fr Van Crombrugghe is able to thank God for all his favours. However there are still some who do not keep the silence and who are lacking in fraternal charity, mortification of the senses and who wish to relax the rule.
(13) "There is nothing better I could wish you for the New Year." he writes on December 27th 1828.
(14) Mgr Van de Velde took possession of his Episcopal seat on the 17th of November 1829. Already as bishop elect, he had sent to Fr Van Crombrugghe on the 14th of October the draft of his pastoral letter, asking him to polish it etc. This letter signed by the bishop is accompanied by the words "Canon and member of the Episcopal council." No doubt it dates from the 10th of December 1829..


Chapter V.

Episcopal approval
------------------------------------

Fr Van Crombrugghe's small teaching congregations had survived his college. They were a very small part of his activity, but that doesn't mean that he didn't care for them any less. Now the centre of his activity is to be moved. His Bishop, Mgr de Broglie, exiled for his defence of Catholic liberties, died on the 20th of July 1821. Up to now he has served the same cause by running his college to the best of his ability and avoiding opposition as far as possible. Now he has settled in the Episcopal town without a bishop and he will, in his turn, start to defend directly those rights which religion needs to fulfil its role. But he will oppose with that moderation which has always inspired him to do good in an orderly way.

A College of Philosophy is established at Louvain by means of the ordinances of the 14th of June and the 11th of July 1825. These ordinances decree that henceforth no one is to be admitted to the diocesan seminaries unless they have passed through this lay establishment. The injustices were numerous. The ....... made in the concordat of 1827. The continued embargo after the death of Mgr de Broglie on all the salaries of the staff at the seminary (1) and there were many others. In this situation Fr Van Crombrugghe felt a vocation to be a journalist, as he said "Public opinion is a powerful force which is greater than any other earthy power................................. It is before this very tribunal which is always even handed when it is properly informed, that a priest must make his voice heard in order to defend the order which he has the honour of being part of."

In 1826 he draws up a programme and a series of regulations for the firm which runs a Gent newspaper called "Le Catholique". Fr Van Crombrugghe is one of the promoters. Above all he calls for prudence. Prudence with regard to the government involves respect for the established authority in all its legitimate activities. It also means the guarantee of an honest dialogue. This is important for the editor in case, in spite of his prudence, he was attacked by this authority.

Prudence when it comes to the question of liberalism safeguards the great doctrinal principles. This is explained by Mgr Nazalli who was the extraordinary envoy of Leo XII in an interview he gave during the preparation of the concordat.

"As Belgian Catholics we sincerely accept the law which enshrines the liberty of Belgians. This was an indispensable transaction which was born of the particular circumstances of the time and appropriate to the character and needs of the nation. It was a transaction which assured Catholics of the liberty to practise their religion, on condition that the opponents of the church enjoyed the same liberty for themselves and their doctrines. It wasn't anybody's intention to consider these constitutional liberties as absolute norms. Norms which would therefore could never be changed, or alienated. Norms which would be true for all time, for all peoples, in a word regard them in the same way as The Rights of Man, those anti Christian principles of 1789." However, to be truly Christian, prudence must be able to change itself into charity.
In his programme for Le Catholique Fr Van Crombrugghe writes: "The editors will be filled with a spirit of charity".

The Personality of Fr Van Crombrugghe is revealed much more in his dealings with others rather than in his journalism.. In his struggle for liberty, his dialogue with others becomes dramatic at times. We will see the same thing later on in his dealings with certain of his outstanding religious. In his dialogue he spontaneously sees the other person as a man, that is to say as a friend. Then the moment comes when each one steps back to take up a position from which he will not move and the contact is broken. Because the contact has been a human one its break up is often dramatic and emotional. Fr Van Crombrugghe then continues on his way with a serenity which rather takes us by surprise. In order to understand his character better we are going to look closely at his relationship with Charles van der Horst.

This lawyer from Den Hague was secretary to the department of religious worship. He had struggled bravely against those who wanted to set up colleges of philosophy. (2bis) van der Horst writes on the 18th of January 1826: "While shouting out all the time that they will not touch the major seminaries, which is not true, it seems quite certain that they intend to organise these establishments in their own way. Happily they have not found a Scipion Ricci in the Netherlands".

Fr Van Crombrugghe saw a likely friend in this devout Catholic who was loyal to his king. He spontaneously courted him to help in the cause of the church in Gent.

On the 10th of February Mgr Vande Velde is appointed bishop of Gent. This excellent priest was born in Boom. He was rather unworldly. The government had chosen a man of humble origins in the hope of finding someone a little more flexible whom they could get to accept their plans and who they could get round with their intrigues. But Van de Horst is watching the situation carefully.

On the 19th of February he writes to Van Crombrugghe: "I was chatting with your worthy bishop about the need to choose someone to have ever at his side. Everyone agreed that he couldn't choose anyone more suitable than you, my dear friend, and he was totally in agreement."

This means that once Mgr Vande Velde takes possession of his see in November 1829, the former superior of Alost will have a new centre for his activity (3). The bishop feeling very much out place in his Episcopal office asks him, as brother Vanden Bossche puts it, "to come and live in the bishop's palace with him as his close companion". The bishop appoints him to be his secretary, his councillor and his closest advisor. He has the task of correcting his official letters and suggesting the best way of carrying out all his plans.

The enlightened loyalty of Vander Horst is not in doubt. But this Belgian priest of 1829 has rather within him aspects of his character which are very disturbing for his Dutch friend, as indeed they are for an Italian prelate.

Mgr Capaccini, the Internuntio, had just arrived in the country. The government immediately informed him of "the nature of their suspicions concerning the principal members of the catholic opposition". In order to set the record straight Fr Van Crombrugghe went to see the prelate. Then he held a meeting at Pausipone attended by Mgr the Prince of Mean, archbishop of Malines, and the bishop of Gent. He drew up the minutes and urged the Internuntio to "place himself at the head of those complaining about the Dutch government."

In spite of this, the report which Mgr Capaccini sends to the Holy See on the 22nd of February, shows clearly the distance between the Belgian priest and the Roman diplomat: "The bishops of Gent and Tournai have taken up a position based on good principles, but it seems that they are rather lacking in the tact needed which is so needed in this country in order to stay on good terms with the government. They are too easily influenced by the opinions of those in their entourage. The bishop of Gent has Fr Van Crombrugghe as his secretary and close advisor. he is an excellent priest but a little self opinionated. He is, however, well educated and observes the conventions" (4)

At this time Fr Van Crombrugghe's friendship with his Dutch friends is stronger than ever. He drafts a letter for his bishop to congratulate baron de Pelichy de Lichtervelde on his nomination as Director General of Worship in place of Goubau. In the letter the bishop warmly recommends Vander Horst. With his influence increasing Vander Horst warns: "The more the new Director General places his trust in me, the more my responsibility becomes a terrible burden. Finally, I will do my best to prove to the king that it is possible to serve him faithfully and zealously without abandoning the rights of the Church. I will prove to the bishops that C.H. genuinely wants Catholics to enjoy the liberty guaranteed to them. Everything cannot be done in a day. I am convinced that with a little patience and above all if I am supported, by proceeding gently (if the good God continues to bless our efforts) we will see the situation improve little by little. I would imagine that by dealing with most matters confidentially we will succeed in smoothing out many difficulties. For the rest, I congratulate myself especially on the success of the bishop of Gent. I don't doubt for a moment that your noble bishop is delighted to have you at his side. If pride did not have to be squashed at its source, I would boast even more at having suggested it, Sed non nobis, Domine, non nobis....."

Little by little , while one friend sees with hope the gains that are being made, the other friend, along with the rest of the clergy, no longer believes that in this country it is necessary to remain on good terms with the government Hasn't it just snatched from the bishops their right to appoint the vicar generals and heir right to the payment of the salaries of their officials during the holidays..

"The ordinance concerning Vicar Generals," writes Fr Van Crombrugghe on the 21st of August 1830, "leads respectable people to the following observations which I send on to you as quickly as possible." After having withered under this ............. the abuse of power
"Be so kind as to weigh these arguments which appear to me not to be without basis and something which will not be without consequence."

From this letter onwards Vander Horst is for ever complaining that he is being misunderstood, that he is not being supported, that even the usual civilities are lacking. Writing on the 22 of August he complains "Judge for yourself how difficult it is for us when we see that the official letters we send to the Diocese of Gent remain without an answer, not for a few days but for weeks and even months." He writes again on the 27th of August the day after la Muette de Portici: "It wouldn't be very difficult to check your desk and see which letters remain unanswered. No other diocese has treated our letters in this way, which is some consolation as it proves that our situation is appreciated."

When filing this correspondence, Fr Van Crombrugghe, wrote at the bottom of his letter of the 22nd of August, which we have just quoted:

"This letter was not well received by M. Ch van der Horst. It is easy to see that if the revolution had not broken off our relationship, we would not have spent much longer being involved with this secretary and with the minister of Catholic Worship."

Taking up residence in Gent did not make Fr Van Crombrugghe forget that he was first and foremost the apostle of Christian education.

Joseph Dechamp had been the Director of Melle boarding school since 1806. By 1811 it had become a model establishment of commercial studies for the well off middle classes. Several other schools had modelled themselves on it. In 1825, Dominic Van Wijmelbeke, the brother in law of the former Principal (6) took over from M. Dechamp. It was Fr Van Crombrugghe who organised the business arrangements with the diocese. In 1826 he gets M. Valentijns to agree to reside in the boarding school to carry on his apostolate of the spiritual direction of the young which he had exercised so successfully at Alost. The Canon will make Melle one of his greatest successes. Is it possible that already from the time of the closure of Alost and the early progress of the school of St Joseph at Grammont, he was looking ahead and seeing certain possibilities? We might be able to make a better judgement once we have seen how he prepared for the acquisition of Melle by the Josephites.

In the mean time he introduces Brother Vanden Bossche to the new bishop. On the 5th of August 1829, he summons him in his role as Superior to Pausipone where the next day the meeting we have already mentioned is to take place (7). The Founder has brother Vanden Boscche attend the bishop's consecration and invites him to stay for several days at the Episcopal palace and to eat at table with the bishop.

In September 1830 Fr Van Crombrugghe accompanies the bishop on his visits to different houses and on his visits for confirmation. He is named an honorary canon and Director general of the religious communities of the diocese. The bishop uses his wisdom and experience to benefit others and he himself, for the greater benefit of his spiritual children, is able to widen his own experience. This is the very moment when he is in the process of re-writing the rules of his two Institutes.

He realises that his present post means he has to stay close to the bishop and there is little hope of being able to live close to his religious brothers and sisters. He must provide a rule for them which will enable them to flourish under the paternal protection of the bishop of Gent and in dependence on him as their first superior. If the country succeeds in throwing off the oppressor then his congregations will have an official role to play in the new development of the diocese of Gent.

This adjustment of the rule involves some painful decisions which touch his paternal heart. On the very eve of the uprisings, the 21st of September 1830, he has to release from his vows one of the brothers, a holder of a certificate of teaching and therefore a key figure in the community during all the time of the Dutch harassment.

"May the Lord's work be done. That is my only wish! Once the dead branch has been cut away the tree is healthier. I dispense Br Vincent from his vows. Let him depart!! The community will operate more smoothly without this obstacle."

On the 14th of October, he is able to write to brother Vanden Bossche "Be very discreet - remember we are in Grammont - tomorrow he Bishop will approve and enrich with favours the rules of the Institutes of The Brothers of Saint- Joseph and Mary and The Daughters of Mary and Joseph (8).

The primitive rule has already become a perfect one and the Bishop adds his own words of praise: "The proof of piety that you have shown." he says to the brothers, "the witness of your charity towards others by the religious education of young people, have filled our heart with joy."

To the religious sisters he writes "The perfume of religious virtue which the sisters have spread amongst the people of Alost and Grammont, and the charitable works they have accomplished especially in the education of poor children, are for us a source of consolation and comfort for our spirit." Soon he will add indulgences which will be extended to those who are members of the second order.

A new longer title; Brothers of St Joseph and Mary and Daughters of Mary and Joseph replaces the shorter simpler one of the Constitutions of 1818: Brothers of St Joseph and Daughters of St Joseph. However, St Joseph, the foster father of Jesus remains the patron of both Mother houses: Grammont for the brothers and Alost for the sisters. This name for the brothers chosen in 1830 will change yet again in 1836 when they will be referred to only as Josephites. Whilst the sisters in general kept the title Daughters of Mary and Joseph together with their popular name of Sisters of Mary, they are soon going to split up into different groups. One group will be called The Ladies of Mary. Josephites and Ladies of Mary two names with an aristocratic ring to them.

Already during this year of the Brabant revolution, even though the espicopal praise centres on the work amongst poor children, it is the educational needs of the middle classes in the new free Belgium, in fact the founder's own social class, which are taking up more and more of his interest and zeal. We will see in the next chapters how he set to work with flexibility and resolve to transform his little group of religious brothers and sisters into a professional educational body.

The dramatic interest in undertaking does not lie in the competence of the Founder, who was unable to …………………………………. But lies in this question: "Will the Founded eventually succeed in changing these simple men and women who taught poor children into the distinguished men and remarkable women he dreamed of?

The Institute of the brothers is solidly organised around the Fr Superior, that is to say brother Vanden Bossche who has taken the name brother Ignatius. The Institute of the sisters still needs to be properly set up. On the day of the approval Mlle Collette de Brandt receives notice of her removal as Director of the convent at Alost but she remains the secular mother. The Founder appoints Sister Antonia, professed in 1820, as superior. At Grammont sister Seraphim, professed in 1824, become superior (9). The sisters wear their black religious habit with a blue scapular for the first time. This habit together, with a large blue veil for choir, "wins respect without losing confidence" (10). It also "gives an air of holiness and inspires piety" (11).

All are agreed that this blue scapular is a success, even the Founder who was so influenced by the confidence and respect it inspired that he made committed a act of bad taste by imposing the blue scapular on his brothers who lacked a little in personal cleanliness and who were undeniably rough and ready, and again when he decided to reserve it for the highest class of the Daughters of Mary and Joseph and ordered the others sisters to take it off.

The country is free and so is religion. Canon Van Crombrugghe, closely united with God in humility, looks to the future of his spiritual sons and daughters with great hope.

"My dear brothers in Jesus Christ, my hearts greatest desire is for you to experience the happiness that comes from living a virtuous life and that you radiate far and wide the love of Christ, our divine Master. May others, my dear brothers, through your actions rather than your words desire to go sand see how good the God of Israel is.

NOTES

(1) This was widespread after the "civil death" of the Bishop. In 1821 it was extended to the Parish Priests, their servants and other ecclesiastical employees.
(2) The text states: "that a French priest raised his voice." It was in fact Mgr Maurice, Bishop of Puy. He had made a protest to the king on the 26th of December 1825 about the preamble to an ordinance of the Royal Court of Paris made on the 5th of December 1825. In this preamble part of the clergy of France were accused of professing views which were dangerous both to religion and to the State.
(2 bis) The Philosophical College of Louvain starts again in the building of the College of Adrian VI, the general seminary opened by Joseph II in 1786. It is known that the Director General of catholic worship at that time, Baron Gobau d'Hoogvorst, whom Ch Van der Horst denounced so energetically, was infatuated by the projects of Joseph II.
(3) Consecrated bishop on the 8th of November. Solemn entry into Gent on the 19th.
(4) These gentlemen of the clergy and the Catholics will never give way and such is their enthusiasm and their infatuation, they will continue to write, speak and act in their own customary way, in spite of the opposition of the Holy See. Furthermore, as well as this group, Catholics in general are convinced that total liberty in everything and for everyone is the only way to safeguard their religion. So how could they be separated from the liberals? Furthermore the Belgian people jib at loyalty. The result is that once the Catholics promised to join forces with the Liberals until they won the liberty they were demanding, it would be very difficult to find a way of separating them from their allies." Pieraerts-Desmet o.c. page 141, quoted from M. Terlinden.
(5) It dealt with the freedom of bishops to appoint their Vicar Generals and their right to have these functionaries paid by the state.
(6) The husband of his sister Charlotte.
(7) As well as Mgr Vande Velde, brother Vanden Bossche also met there amongst other important people, M. De Ram, the future rector of Louvain University.
(8) This is the official name for the Institutes at this date. It will remain the same for the Institutes of sisters. For the brothers the name will be changed in 1836 and become the "Institute of St Joseph or The Josephites" In 1818 the official names were Brothers of St Joseph and Daughters of St Joseph. In 1830 the current name for the sisters is still Sisters of Mary.
(9) Mlle De Clippele, who had succeeded Madame Van Crombrugghe, remains the secular mother.
(10) Madame Flore.
(11) M. Valentijns.
(12) 20th of October 1830.


Chapter VI.

The National Congress
------------------------------------

Once again in the career of Fr Van Crombrugghe the centre of his activity will be changed, but its guiding spirit remains the same.

On the 10th of October 1830, the provisional government decreed that elections should be held for a National Congress. When he is told that his name is on the list of candidates for the district of Alost, he begs his friends to make the electors understand that he has neither the taste, the time nor the necessary knowledge for such a position. It is difficult not to recall similar phrases he used when begging Mgr de Broglie not to consider him for the post of Director of the college of Alost. This time he thinks the matter is finished with when he hears officially (1) that he has been elected the second deputy for the district. His bishop who relies heavily on his presence, tells him to accept his mandate for the good of religion. he immediately sets to work with all his intelligence, all his prudence as well as all his heart, to properly fulfil his new mission.

On the 8th of November, he writes to the Fr Superior at Grammont: "I am leaving tomorrow for the Congress. I am filled with anxiety and worry in the face of this great responsibility and the effects of our decisions. Pray for me and for the whole cause of our fatherland."

No sooner had he arrived in Brussels than he realised that the large number of the clergy elected in both the Flemish provinces, would have to work very closely together against the liberals. Those delegates on the right have plenty of good will, but they lack foresight and are not very perspicacious. Soon he will be the one to act as a meeting point for the Episcopal directives and the manoeuvrings of the Catholics at the Congress.

Mgr de Mean, the aged archbishop of Malines, together with the bishops of Namur, Tournai and Liege, disapproves of the fact that "a cleric who works in the highest echelons of the administration of a diocese should be at the Congress. There is the fear hat his presence could compromise the Episcopal dignity and authority. The bishops must remain apart from such critical and delicate circumstances. Canon Van Crombrugghe is one of the elected clergy from your diocese and while I believe him to be suitable in every respect, doesn't the fact that he has such a high place in your confidence which links him so closely to your grace, prevent him from accepting his mandate?"

Mgr Vande Velde is very confused and sends the letter of the archbishop to the canon who arrived in Brussels the day before. He adds these words: "Sir. I am sending you the enclosed letter for information." Canon Van Crombrugghe knows that he must stay.

Article 22 of the proposed Constitution presented by the provisional government read as follows:"Education is free; every coercive measure is forbidden. Measures of supervision and repression are regulated by the law. Public instruction paid for by the state is also regulated by the law."

The Canon was warned by the experience of harassment under the Dutch regime which had also liberty written into its fundamental agreement. This time he wanted written into the Constitution, alongside the principal, guarantees that the principle would be faithfully observed. On his copy of the article he crosses out the words "Measures of supervision and repression are regulated by the law", together with the word "also".

On the 24th of December, following a misunderstanding, victory was about to elude his group. He made an intervention which brought it back within their grasp. The word supervision is hateful to the men of 1830. It opens the door to all sorts of interference, silencing and slavery. As for repression, let it be directed against crime and those who commit them and not against education and liberty. Action could only be taken by competent authority; the judges and the courts of law.

This is the final text of article 13, no 2 (article No 17 today) of the constitution.

"Education is free: all repressive measures are forbidden. The repression of crimes is regulated by the law."

On this point (4) Canon Van Crombrugghe was conscious of the fact that he had played a vital role. Later he would note: "I congratulate myself on having been a member of the National Congress where I had the happiness of making a powerful contribution. I was able to help procure for my country the great benefit of preventing the civil authorities, which vary so much with our modern governments, from interfering in the education of its children. I have received congratulatory letters from some very eminent people. The service I have rendered has been recognised. It must not surprise you that I put down to this article the existence of the Catholic University and the large number of excellent learning establishments that have been founded by our bishops and by the Jesuits. In a word, the state has prospered from catholic education in Belgium. There you have the direct consequence of our victory in the Congress on the 24th of December 1830 which led to the acceptance of article 13 No 2 of our Constitution."

He continues to fulfil his mandate with a perfect attention to detail. He believed he ought to withdraw just after the Congress on the day when he will take up his new duties of titular canon and synodal examiner (5). He draws up a plan for a Brussels newspaper entitle L'Union. Journal Catholique Politique, Litteraire et Commercial. Mgr Sterckx, the Vicar, general of Malines, following the same line taken by his bishop on the 10th of November 1830, writes to him on the 31st of May 1831 (5bis) "I applaud without reserve the plan you have drawn up to found a good newspaper in Brussels. If I may be allowed to suggest to you that it would be more suitable to entrust the editorship to a layman. In that the same advantages will be gained without losing a subject to the sacred ministry. Moreover, if in difficult times the newspaper were to make mistakes, they could not be placed at the feet of the clergy."

In fact he didn't spend much longer in journalism. He always remained faithful to the principle, a principle shared by the Belgian episcopate, of total loyalty with regard to the liberty of others in the defence of religious liberty.

The 21st of July 1831 is the official date of the closure of the Congress. Canon Van Crombrugghe adds this simple line to the note we have just quoted.

"The work of the Congress is finished, I have withdrawn from political life."

Long after the closure of the Congress, whenever it is a question of defending the results of his efforts of the 24th of December, he continues his work. This is not difficult to understand since from the very beginning the Liberals try to exploit in their favour the second part of article 13: "Public instruction paid for by the state is also regulated by the law.". In 1832, in order to obtain the creation of state schools, they start a campaign of calumnies against confessional education. Canon Van Crombrugghe gathers together the statistics of the results achieved by free schools. He establishes a list of administrative posts, of public inspectors or inspectors of universities which are awaiting an appointment. He also draws up a list of possible candidates for these posts whose appointment will not provoke opposition from opponents. He is also one of the first to be informed of the discussions about the foundation of a catholic university (7) as well as on the organisation of its statutes and the appointment of its Rector, M. De ram, in 1834.

The resurrection of the colleges takes first place in his heart. He realises that the education of the young elite must be placed in the hands of the Jesuits. In the corridors of the National Congress, the majority of Catholics while not being anti-Jesuit wanted to appear progressive. These people have been galvanised by the ideas of M. De La Mennais. The founder of the journal L'Avenir" with the motto "God and Liberty" is the very soul of the Agence general pour la defence de la liberte religieuse. He is the admired master of Lacordaire and Montalembert who for five days from the 7th to the 11th of May 1831, in the middle of Paris filled with the spirit of Voltaire, ran an illegal free school. LaMenais is the future pilgrim of God and of Liberty who will visit Rome with his friends only to be condemned by the encyclical Mirari vos (9) on the way home. This man seemed to herald a new and glorious era for Christianity in the 19th.century.

As for the Jesuits, when they were suppressed in 1774, quite a few rejoiced. They thought that their teaching practices had clearly had their day.

At this time Fr Roothan, elected General in 1829, was in the process of earning his title of "second founder of the Society of Jesus". It is important not to forget that the complimentary regulations which were supposed to modernise and make more flexible the ratio studiorum of 1599, would only appear in 1832.

From then on it is not surprising to see the defender of the Jesuits wish to spare his compatriots from regretting a big mistake later on................. He loses his campaign and the esteem of the liberals as well as failing to totally convince the Catholics.

"To bring the matter to an end" he declares: "I declared naively and with a tone of conviction, that I would do all in my power to neutralise everything that was done in favour of foreigners, and that in my position as advisor to the bishop of Gent and that of president of the diocesan commission for education in the two Flanders, I would courageously oppose whatever initiatives were made. It seems to me that this open and clear declaration has had an effect".

His efforts are devoted above all to his college at Alost. The town council urge him to speak to the bishop and declare that they are ready to modify the conditions that they presented in the first place. On the 5th of March 1831 M. Lefevre writes to him in the name of the town council: "If for the moment, in the light of the shortage of vocations in the diocese, the bishop decides not to send any priests, I wonder, sir, if a community of Jesuits could not be established there."

Everything is immediately set in motion. Mr Lemaitre - the Jesuits will continue for several years to shelter behind the title of 'Mr' - the first rector of the college arrives with a few confreres on the 4th of May. The townsfolk, remembering the former Principal, welcome them enthusiastically. Their neighbours spontaneously offer to clean and prepare the rooms. The ladies from the Sunday school leave for a room in a house in the town which has been made available for their use. The first arrivals, the pioneers camp down in the college in the ........... .

They ask Monseigneur to send them colleagues, if possible with their own bedding. The 5th of October a mass of the Holy Spirit opens the new school year. M. Valentijns, who perhaps is already thinking of joining the Society of Jesus, visits several times, just as in times gone by, to take part in a religious ceremony in the college chapel. In 1833 Canon Van Crombrugghe sells to the Jesuits at a very low price "Pausipone. A place of charm which holds so many memories for us", he writes to Mr Valentijns, "and for so many young people. Pausipone with its statues passes into the hands of our best friends who are also the friends of the young. They will keep Pausipone for its original use. At the beginning of 1834, Fr Lemaitre, who devoted himself body and soul to the vast numbers of young people, will be overcome by the task. But the work goes on.

Already in 1831, M. Lefevre was able to write to the canon: "The administrative commission has entrusted me with the task of thanking you for all that you have done to secure the re-establishment of our college." Fr Lemaitre also writes to him: "You ceaselessly give us constant proof and the interest you have been good enough to take in this house which is so dear to you."

Later, Canon Van Crombrugghe will classify the extensive correspondence he had with the Jesuits and give it to his sisters at Alost so as to show them the deep friendship there was between himself and the Society of Jesus.

Through the sisters the links between the college and the school will continue more or less as they were before 1825. Madame Flore notes: "He often manifests the wish that we his children in Jesus Christ, should have for them the same sentiments of respect and confidence. It is his wish that they should be the ones to give our retreats and teach catechism to our pupils and that we should turn to them in the first place for all the help they can give us."

His congregation of men will develop in such a way that one day it will have to become a sacerdotal congregation or die out. The Holy father didn't want it to become sacerdotal at first. The Superior General of the Josephites goes to Rome to plead his cause. There he discovers that one of the two members of the Sacred Congregation of Bishops and Regulars who argued for an unfavourable pronouncement is the Jesuit, Fr Perrone. Later, when sending his written report to his council, he makes this unexpected revelation he is rather overcome by emotion: "I hardly dare to tell you" he writes. His letter is dated the 1st of December 1871, the anniversary of the death of Canon Van Crombrugghe.

NOTES

(1) The 5th of November. The election took place on the 3rd of November.
(2) Which amounts to saying: all the clergy who are taking part in the Congress.
(3) The 27th of October 1830.
(4) He made another speech on the 21st of December supporting the guarantees for liberty of worship (in order to replace article 21 of the proposed constitution which stated "The law forbids the suppression of the public exercise of any act of worship, except in cases where it endangers public peace and order, by these words "Worship is regulated entirely independently. Their public exercise cannot be interfered with.")
His group also wanted religious marriage to take place before the civil marriage but they had to let this point pass.
(5) The 1st of January 1831 the bishop announces his nomination and asks him to assume his duties at Gent in so far as his work in the Congress permits.
(6) This principle is expressed in the printed note, signed by Mgr the Prince of Mean, archbishop of Malines, and presented to the Congress: What needs to be done to win the confidence of the clergy? Only one thing. To act as honestly in matters concerning religious liberty as you do in matters involving all other liberties. That is to say, not to be content with merely stating the fundamental agreement, but to provide it with all the guarantees which belong to it". That is exactly what Fr Van Crombrugghe demanded and obtained at the Congress. But, in the same way, he remained loyal to the liberals, for as Mgr Capaccini had aptly observed, "the Belgian people jib a loyalty"
(7) From 1832 onwards.
(8) The 16th of October 1830.
(9) The brother of Jean-Marie de La Mennais founded the institute of the Brothers of Christian Instruction, called Ploermel. he adopted the mutual method of teaching established in England by Lancaster and Bell.
On the 14th of July 1834 Canon Van Crombrugghe was informed at the bishop's residence of the condemnation of Paroles d'un croyant by the second Encyclical of the Holy father Singulari Nos of the 29th of June.
(10) He will enter as a novice in August 1835.
(11) Madame Flore.


Second Part

The Teaching Congregations.

Chapter One: Various Works.


During the period of the National Congress, Canon Van Crombrugghe had accustomed Mgr Van de Velde to going without his usual presence. On his return he asked and received permission to reside henceforth in his private home, 4 Government Street, Gent. "I have retired from political life" he declared. He could have added that in order to take care more directly of his religious and his nuns, he had given up his primary ecclesiastical functions. But let us be clear. As titular Canon he was obliged to sing the Office in the Cathedral. After the death of Mgr Vande Velde in August 1838 he continued to be a member of the vicariat council and then of the Episcopal Council of Mgr Delebecque . In 1847 he was raised to the dignity of Arch-Cantor of the Chapter of Saint-Bavon. When in 1863, toward the end of his life, he was named Archdeacon and Dean of the Chapter, he considered this nomination as a new burden which that by reason of his great age he would have had some reason to refuse, but he accepted in obedience. Possibly it was not only through a desire to live a hidden life that he tried to decline this last honour. The Canons' phrase: "Fr Van Crombrugghe has sworn to die doing his duty; he would only be able die chanting" gives homage to his pleasing way of always and everywhere doing his duty. When he called any of his religious to his home to attend to any urgent business that he considered fundamental, he would tell them: "You can have every minute of my day, except the hours of the Office in the Cathedral".

Furthermore, until his death he was a very busy man, called to many consultations or conferences. His days were booked many weeks in advance. His correspondence was immense and he made himself a duty not to leave any letter unanswered. He also wrote the statutes of more than one new-born religious community . From 1837 he was one of leaders of the "good book" organisation in Gent. In 1843 Léopold 1st named him a member of the administrative commission for jails in the same city . He sustained by his advice as well as by financial grants several conferences of Saint-Vincent de Paul . He was the ordinary confessor of several religious houses. One would have great difficulty in enumerating all his activities. Even when the convents that he had founded appeared to want to monopolise him entirely, because they knew themselves so well loved that such an imposition seemed only natural, he reminded them gently, and expressing his regret in disappointing them, "that he had many other things to do".

At the same time one could say that since 1831 he was no longer anything more that the spiritual father of his convents.

But to follow him comfortably in the definitive foundation of his teaching congregations, we must first go back a few months. From 1830 to 1840, anxious to provide good results with inadequate subjects, he makes us almost inevitably think of a chess champion. In the beginning, after some fumbling, we see him preparing his moves with care; suddenly exploiting a happy circumstance, he makes a decision and, by a linked set of advantages, moves rapidly forward; he then stops for a long time to strengthen his position, or, knocking against an unforeseen obstacle, steps back and changes all his tactics, while waiting for the moment to benefit from a better opportunity.

Thanks especially to their superior, the Reverend Father, as they call him, it is of the Brothers that he believes he can expect more. Twice he had already pushed their community to take root, in Alost in 1818 and Gent in 1823. These two foundations were equally failures.

Shortly before the revolution the Châtelaine of Rooborst, near Audenarde, Miss Huysman d'Annecroix, asked some of his religious to teach the neglected and wild youths of her village. She undertook to maintain them and to build them a convent; we must never lose sight of the complete destitution of these first communities. On August 23, 1830 he concluded the business: he went quickly to work at the task. He warned Brother Ignace: "But be discreet," he recommended once again, "news travels fast in your town. Teach your Brothers to listen and to be quiet; otherwise they will never become good instruments for good in these difficult times."

He wanted this school to succeed, so that with its day-school first, then its boarding school, it would become as useful a house as Grammont. Radiating from this centre, the Brothers would reach out, thanks to their Sunday schools , to the children of the surrounding villages. While waiting for the establishment of a Sisters' school they would even teach the little girls . He sent a circular to the various parish priests. On several occasions he brought the Bishop to the new establishment to preside at public ceremonies there. But from the first of these visits he noted, as did His Eminence himself, that the local Superior, the Brother Augustin that we saw failing his exams for the teaching certificate, was not up to of his task. He sent Brother Ignace to Rooborst and entrusted Grammont to Brother Augustin. The brave Ignace got the great satisfaction of teaching, with an astonishingly supernatural success, the Catechism at the Sunday school which was attended by adults and even by old people. The Grammont community were saddened by the loss of their Superior. "It is justice," said the Founder. "They love this father and he is worthy of their affection." More than ever the Founder realised that he had very limited personnel: besides Brother Augustin, whom he would soon remove from the Community, there were some men of good will, but crude, who on the lists sent to the Dutch government almost all appeared as manual labourers. There was Brother Ignace Vandenbossche whose health had begun to fail a little, but who had a total obedience to his paternal instructions, and Brother Stanislas , a young man professed in 1828, to whom he entrusted the senior classes and who would become one of the most endearing personalities of the Institute. Fortunately, from the month of August he was able to rely on a young man of 24, the future Brother Xavier, "a good postulant, who speaks good French and has good manners", whom he recommended Brother Ignace to receive with all possible kindness and consideration, while avoiding jealousy on the part of the other confrères.

On leaving for the Congress, he was able to look at his flock with serenity: "In the meantime," he writes to them on November 8, "have great confidence and observe your rule precisely, without adding or subtracting anything".

During the definitive debate of December, he dreamed of going to them and of preparing the Christmas feast with them: "My head is tired," he scribbled to them from a corner of the Congress hall; "only my heart is free and really occupied with you" .

Already the first troubling news was beginning to arrive from Grammont. Whilst the College in that small city had, since October 4, continued its upward career under the direction of the headmaster and the priest-teachers from before 1825, his school gave no signs of similar progress. Fr Valentyns, whom he sent there to make a visitation in his name (11), wrote him a very un-enthusiastic little report. What especially struck and saddened this witness of the great years of Alost was the lack of cleanliness, of distinction, of expertise.

Brother Augustin, "a proud and spiteful character, a stranger to Christian simplicity", alienated the clergy of the town on whom the Canon counts a lot, and pupils of the middle class, at the precise moment when it was necessary to attract them to assure the future of the boarding school. This was mainly by his disagreeable way of proceeding and especially by the horrific dirtiness into which he let the house sink. Furthermore, obliged by his office to handle to handle Brother Ignace's accounts, he accused his predecessor and Superior General of double-dealing and incompetence, and proposed that he be removed from the direction of the institute which would henceforth be in the hands of a priest. With sweetness and patience, in spite of so much saddening ugliness, the Canon calmed him, invited him to verify with him all accounts since 1817, and explained to him the importance of the undisputed authority of a Superior General: "The Rule cannot change and by that very fact the Father Superior can and must visit the communities and to inspect everything. Father Superior has never hidden his feelings from me" . And he comforted Brother Ignace, who was all too aware of these of these accusations in Rooborst: he encouraged him, he showed him that he was armed with the Rule and authority, and begged him to act with prudence . Finally he implored Brother Stanislas to cover for the wretched Superior of Grammont, to save the community, and especially to look after the novice who represented the institute's future: "Always show the good side of your superiors and only mention their weaknesses to me, so that I can strengthen them if that be possible . Talk with Brother Xavier and try to ensure that he loves the good works of our Order, and so that the faults he has seen do not become the reason for the loss of his vocation."

He wrote these last words to them after having taken a few hours away from the work of the Congress to visit Grammont. It was high time for him to give himself totally to the direction of his Institutes.

If the foundation of only one new house caused so many problems in the community of brothers, one could wonder of the sudden bloom of the Sisters' convents. Nuns were maybe better disposed. Fr Valentyns visited the Sisters of Grammont on the same day as the Maison Saint-Joseph . He was struck by their generosity and their beauty of soul, by the beauty also of their dress, and joined himself with them in calling their spiritual father: "All they want is for you to come to visit your vineyard". He congratulates the sisters in having in Sister Séraphine so perfect a Superior. Alas! this excellent nun would struck down several months later by an unknown malady: she was replaced the beginning of 1832. Brother Ignace had to take, on his own initiative, several emergency measures before even resorting to the Founder and becomes burdened with the spiritual direction of the community and the accounts of the replaced superior . She died shortly after.

Let us not forget that for lack of an appropriate building the school of sisters of Grammont seemed to have little future.

Alost, on the other hand, had the necessary space to open a bourgeois school, or rather a "French school": this would guarantee its success. But where to find teachers? Sister Antonia, the Superior, was a very good nun, a tender mother, a Superior of great simplicity. Sister Henriette would be par excellence the mistress of the lace-making class . But there was very little there besides humble girls who knew how, with a lot of love "break the bread of the body and the mind for young savages ".

It is here that the Pious House of Saint-Jean-Baptist in Mouscron, where the Fr Van Crombrugghe's visits were fondly remembered, can offer a solution. Austere simplicity, hard work, an understanding of children and the society of Mouscron, communal seeking of the highest perfection by means of primary education, such is more or less the list of the qualities of the "Filles Dévotes". Walloon or French, they had for many years run a school for the poor and a boarding school for children of middle class . The two Misses Dal, Marie-Catherine and Adelaïde, ran the schools, with the help of Marie-Anne of Ponthieux. Adelaïde proposed to change their community into an actual religious house. This idea is immediately attractive to them. They think of Fr Van Crombrugghe. Marie-Catherine begins to take measures in October 1830. The three directors (20) made a retreat in Gent at the Canon's house, received the veil there and returned to Mouscron, accompanied by a Sister of Mary so that they could learn all about the rule. Fr Van Crombrugghe knew especially since its solemn approbation, that his rule was good. The Sisters had the necessary aptitude and the requisite professional knowledge. A fertile work of grafting has taken place in the hands of divine Providence.

Not far from Mouscron, in Belleghem in Flanders, the Parish Priest had, in 1827, founded a charitable establishment, a hospital and a hospice, directed by Miss Julienne Herbau. She was thirty years old. A completely pure soul, with the gentlest face and humblest ways that had come to the Canon from outside, she had first given herself to God in a Carmel, but her health had not endured the austerities. Now, with some companions, under the direction of her Parish Priest, and following a very simple rule that he gave them she devoted herself to the destitute, and her house was dedicated to Saint-Vincent de Paul. She learned that the small group in Mouscron is about to be affiliated to a true community. She also went to the Founder, attended the retreat and the taking of the veil, and returned to her small convent, accompanied by a Sister of Mary who would help her to transform it into a house of Daughters of Marie and Joseph.

Thus, through the rule that he composed, Fr Van Crombrugghe could finally unify in the same spirit the various works that had attracted him simultaneously during the first years of his priesthood.

On March 12, 1831, he wrote to Brother Ignace, the confidant of his zeal and his most intimate companion in prayer: "The day after tomorrow I leave for Mouscron and Belleghem in order to erect the convents and to preside over the vesture and profession. Pray the Lord and our Holy Patrons that all will go well".

There is a feeling of hope and yet of fear. He had to accelerate everything. His Rule included an postulancy, one year of noviciate, then perpetual vows. But if, on the one hand, his preference was to prolong preparation for religious life and to move carefully from stage to stage, the urgency of needs and his keenness to grasp opportunities the moment they appeared often pushed him to go against his own Rule, to shorten the time of probation and to advance the moment of action. He replaced the time of formation by its intensity; then he stormed the heavens. The novices who had taken the veil in Gent pronounced their vows on March 19, the others some months later.

And on March 24: "With great satisfaction I erected the two new convents of Sisters at Belleghem and Mouscron. The spirit that I found there made me rejoice and I must thank the Lord for it. Help me on this point".

Using his method of grafting in reverse, he sent one of Sisters from Mouscron to Alost, there to direct fee-paying, or so-called bourgeois or French school. This school filled a need and the population were happy with it. The Sisters were equally happy: they had a great need of a regular income.

The other members of the Mouscron group continued to direct their own establishment. The three who had been professed there on March 19 were now respectively Superior, Regent of Studies or general teacher and Mistress of Novices. Indeed, with his usual perception, Fr Van Crombrugghe saw that the noviciate must be there: the closeness of this town to France would allow the recruitment of young people whose impeccable French accent would boost the renown of his bourgeois schools; they would be formed "in holiness and knowledge" according to the formula that had been his ideal since Amiens, among their elders who would have long experience of teaching and a great zeal for perfection. The following generation, formed under the direct influence of the Canon, would joke about the antiquated and routine gravity of the former "Filles Pieuses", but would not forget that it owed them a great deal and would carry away from them, even into their most elegant boarding-schools, their simplicity of soul and tender care for young people.

But already demands for foundations were flowing to Fr Van Crombrugghe. On November 24, 1831, following a proposal from the parish priest, he sent nuns to Maldeghem, near Eecloo, to begin the Convent of the Holy Angels, similar to the Brothers at Rooborst. In Wacken, near Thielt, in May 1832, the Convent of Saint-Thèrese , requested also by the local parish priest, would include, following the Mouscron formula, a paying day-school next to the poor school and, at the earliest possible date, a boarding school. In Bruges, a Miss Jacopssen had considered since 1825 the possibility of offering a refuge to virtuous girls between 15 and 20 years old, whose social circumstances put at risk of losing their virtue. At that moment she was looking after about twenty-five girls. Could this not become a religious community? As soon as the Dean of the town approached the Canon, he found project good and felt happy "to be able to participate in a work so eminently in tune with the spirit of the Institute of our Sisters of Mary". On October 15, 1832, the nuns took possession of this house whose boarding numbers almost immediately rose to fifty. For lack of personnel, other offers had to be declined .

From his first visits the Founder perceives, with wonder, an appreciable demonstration of divine grace. The old institutions that he adopted have changed aspect in less than one year; the new ones have bloomed; all are attracting pupils to the nuns. It is sufficient to thumb through his notebook of reports to re-kindle his initial emotion.

Maldeghem, 1832,: "I see with a very great satisfaction the blessings that the good God has given there in so much abundance, and after having finished the object of my visit I left praising our Divine Master and while thanking Him with all my heart for so many marks of goodness that He deigned to give to our sisters".

Belleghem, 1834: "The charity, humility and ardent zeal for God's glory which distinguish this house are signs of something great, it seems to me. The Lord is watching over these sisters".

Mouscron, 1832: "In the different visits that I have made to this convent I had to admire the effects of God's grace on most of the sisters, novices and postulants that I found there. I was more than once sad not to have the heart of a St Francis of Sales or a Saint Theresa to give in proportion to God's distinguished kindness. It was really an edifying spectacle to see this zeal for perfection, this sweet and agreeable charity that I discovered in nearly each subject in this convent. These favours remind me of the sentiments of St Paul, expressed in his epistle to the Corinthians: Gratias Deo ago meo semper pro vobis in Dei gratia, quae data est vobis in Christo Jesu".

By reason of its material circumstances, was his Sisters' convent in Grammont the only one destined to wither? Several people of his native town, members of his family, or acquaintances, had expressed the desire the Sisters should take care of the sick at home. He had first hesitated: he attached so much importance to conventual life. But here he found a solution in several phases. His Rule being good, why could not its advantages be applied to people engaged in other good works? But there was a problem: one cannot mix two irreconcilable life styles. Guided by this principle that he would apply in later years on a greater scale, he started by applying in a particularly original way his method of grafting . With the Bishop's assent, he went to the Convent of the Black Sisters, that is the Sisters destined for the care of the sick of Alost, detached one of them and inserted her into his community in Grammont so that she might form a certain number of Sisters there for their new function. This was the first phase of the solution. Here is the second: the specialised Sisters for the care of the sick would constitute within the community a very distinct second class, lower in rank to their consoeurs, but without being reduced to the rank of lay Sisters. Obviously their Rule was adapted to their way of life, but they pronounced perpetual vows more or less in the same sense as the others .

They began work in 1831 and the following year, at the time of an epidemic of cholera (26), they had the opportunity to show the ardour of their charity and the efficiency of their ministry.

Sister Ursule was twenty-three years old. She pronounced her vows on July 16, 1832. She immediately worked to the point of exhaustion in the struggle against the illness. Then she offered her life if the Lord would stop the epidemic. After two days of unspeakable pain, she died in a perfect serenity on November 18, 1833. Her sacrifice had been accepted: she was the last victim of the epidemic in Grammont.

In later days the Canon was unable to think of this act of generosity by his spiritual child without being moved to tears. Thanks to her, in the journal that he had kept since the beginnings of his Sisters' convents , the pages dedicated to Grammont rings as clearly as the pages given to the other communities. Sister Ursule is the first of a long line of young virgins whose holy death would inspire the new generation.


Chapter Two:

The New Generation

In the game which he undertook after 1830, the pieces which Fr Van Crombrugghe had at his disposition were infinitely precious, dear, and free human beings: he would try in vain to force them, but had rather to win their (often very weak) good will. He was aware that each of them continually risked compromising everything, but that God, for whom alone the game was played and for whom no-one was indispensable, could drop any piece, or carefully considered combination of pieces without compromising the main thrust. For the renewal of his communities Van Crombrugghe sought out souls ready to subscribe to his own schoolboy resolution: "I want to become a saint and a savant, and thereby to have the happiness of dedicating myself yet more and in a better way to the service of God and of souls". He would only find them one by one.

Especially in the Institute of Brothers the men whom he would need henceforth came but slowly, and more than once they would not have the courage to persevere. Is was also a signal grace that death did not strike anybody in the Institute for many numerous years . If they persevered, sometimes at great risk to their health, in the acquisition of knowledge, they would have greater pains pain in the acquisition of holiness.

Their Superior General, Brother Ignace, surrounded them with that paternal solicitude that is clearly his raison d'être. Committed to his own perfection and to that of others, he made a deep impression on those young people who approached him. Doubtless at first sight he disconcerted a little. He had a very naïve manner of going into ecstasies at a Bishop's kindness, of being emotionally caught up with the crowd during the major popular missions with which he collaborated with his whole being , of being proud on similar occasions "of his throne of the Holy Virgin, of the two hundred candles that burned around the throne and the seventeen quinquets that illuminated the church", of His Eminence's praise in telling him "that our church was illuminated like a cathedral". He had a way of crippling scholarly words, of being amazed by the knowledge of his most recent religious, of hesitating between thanksgivings on seeing to what degree the Lord transformed his poor Institute and, sometimes, of being mistrustful in suspecting pride and insubordination all around immediate of the science . But he had a unique way of speaking to the heart which made him the best retreat preacher for his lay brothers and which allowed him to recapture, sometimes at the last minute, his scholarly subjects on the point of leaving. Docile and timorous, anxious to do well , he reinforced year by year the affection that Fr Van Crombrugghe had felt for him since Heusden and, against all logic, even though everybody knew that he didn't have the necessary knowledge for his position, he appeared unarguably as the ideal Father Superior. It would hardly be an exaggeration to say that the entire Rule of the Superior General, and of the Sister Superior General, was composed using him as the basis.

Brother Stanislas, young and more educated, was bound to the Father Superior by an attachment and a deference whose charming quality carried the hallmark of pre 1830. For the newcomers he was a guide and a father , but at the same time the a friend and a colleague in the most spontaneous sense of the word . When in 1832 he became Superior of Grammont and Vicar General, that is the Superior General's permanent and intimate helper, his devoted and discreet counsellor, the Canon would invite him, with all the affection of which he was capable, to take it upon himself "to frequently see the Brothers and the novices: these," he would insist, "have a special need to be known and directed with goodness. Make it a special duty. Be, as your Rule says, the soul of all your community; bring life and happiness and happiness to it."

However Brother Xavier suffered, more deeply than the Canon suspected, from the situation that he experienced. In spite of all the hope that one had for him, he would lack instruction and judgement, and have no lack of pride and presumption. But in 1831 three postulants presented themselves. Two among them were Walloons, that is to say that they represented a hope for the bourgeois schools and boarding-schools. Brother Ambroise, whose "writing is good and whose style is adequate" would never become a real leader of men, but would represent the spirit of the first generations after 1830. The other, Brother Athanase , was fifteen years old. Ambitious, quick to contempt and to take offence, at the same time generous and selfish, he let himself be carried away sometimes by his ebullient character, sometimes by a lyric lightness which was as lyrical as his style; but nothing will ever break his tenacious will see the Brothers and the novices: these," he would insist, "have a special need to be known and directed with goodness. Make it a special duty. Be, as your Rule says, the soul of all your community; bring life and happiness and happiness to it."

Alas, more than the shortage and the weaknesses of good subjects, what is painful is the inertia, the routine, the jealousy, the sensitivity to others' faults amongst the clever ones. The Founder's hopes rested on a few men of vision who were prepared to sacrificed everything in an undertaking which at times seems beyond their capabilities.

Sometimes even the most enthusiastic lose heart: The best advice I think I ought to give you is think of Jesus and rouse up within you the strength to always act calmly and courageously to the challenges of every moment: vidimus stellam (the letters is dated the octave of the Epiphany (16)), we must keep moving forward; it would be unworthy of our vocation to go backwards or to slacken our pace along the pathway of perfection and duty."

The Founder sees clearly what has to be done. He wants it to happen. But how many will follow him? Even in 1835, when all his plans have been made, the congregation is, in many ways, much the same as it had been before 1830 Then part from a Headmaster, a Housemaster and a Teacher all the other brothers were workmen; A laundered, a cook, a baker, a gardener, a farmer ..... Postulants and novices were busy all day with heavy duties. One of them, instead of being satisfied with a few lessons given in the noviciate had to attend classes with pupils in between manual work. There were a few small minded brothers who were scandalised by this. In fact this luck one was not allowed to spend very long in he classroom with the other pupils before all his duties as cook and cleaner made it impossible for him to keep up with the lessons. The Canon admits that he is upset and saddened about this because he knows that it is important to have educated brothers..

However, both the rhythm of new foundations and their need for man power once again overturned what a gradual development in an atmosphere of prayer and study could have achieved in spite of difficult circumstances. The time came when it was necessary to speed up the clothing of a novice so that the next day he could accompany the Superior general or the local superior, newly appointed like him, to a newly established house.

More than one Josephite - and the picture is the same with the Ladies of Mary - has told how he has had to walk for thirty kilometres in driving rain in a soaked overcoat. On leaving Grammont the superior tells him: "Now we are going to make our meditation." The journey continues in silence. At the halfway mark they enter into the house of an former pupil or a friend to drink a cup of coffee - a luxury drink and to dry their coats. Once they reach their destination they find a house with little furniture and poor heating. The crockery is incomplete and broken. Cups have to be used as glasses and the bedding is whatever comes to hand. The whole house has a rustic poverty rather like Franciscan poverty during the heroic age.

For more than twelve years this was the background of those institutions which aspired to be amongst the best and the most aristocratic in the country. In itself this deprivation is fruitful and the Founder made it an element in his rule. He wrote in the constitutions of the daughters of Mary and Joseph, "In spite of appearances to contrary imposed by the decorum of their state in life, they cannot be out done in the spirit of poverty by any religious institute other than the most austere."

You cannot help but wonder whether or not this method of education which was both demanding and affectionate, wasn't by its very nature better adapted to convents of women. It is certainly the case that the noviciate at Mouscron has an atmosphere which is missing from the brothers noviciate at Grammont or Rooborst to where it is soon to be transferred. The Mistress of Novices was one of the former teachers from the Maison Pieuse. Marie Anne was French. She appeared somewhat elderly to they eyes of her young novices and a little different from what they learned to become through their contacts with the Founder. The house itself appeared a little arrange to them with its trappings from another age especially "....................." (18) which intrigued them enormously. But nonetheless what sincerity and fervour were to be found there especially as the first novice of the new generation was a saint.

Sister Aloyse was admitted to the noviciate on the 3rd of August 1831, the same day as the profession of the last school teachers of Mouscron. By taking the name of Saint Louis de Gonzague, she made this promise which was to be fulfilled: "My holy Patron only live the religious life for seven years but achieved an eminent degree of holiness. I want to follow in his footsteps. I hope he will obtain for me the grace to die like him at the age of twenty three." Just like Saint Theresa of Liseux she wanted to add to her three vows the vow to always to do everything as perfectly as she could. She was refused permission This did not prevent her from introducing into the convent a double perfume; that of the Carmelite tradition and the tradition of a holy death loving accepted in the flower of youth. Her spiritual director tells us that during her noviciate she behaved with a wisdom and a maturity based on a wonderful openness of spirit. He said "I considered this novice to be angel which heaven sent to edify us and be a consolation to the members of the family of Mary and Joseph."

It is hardly surprising then that his spiritual direction of this child should be sometimes transformed into a hymn of joy. "The further we advance, "he wrote in 1832, "the more I wonder at the way the good God leads you. Yes, my child, the Lord is good and merciful: Yes, you must love him a great deal since he admits you to this prerogative. It along the pathway of love that God wants to lead you to perfection. O sweet pathway. O wonderful privilege. Ah, my dear child, run down this pathway; have no fear. Give your whole heart to God and you will become what the Lord wants you to be."

Nonetheless he exercises a meticulous control over her: "I don't consider you to be a child at the breast nor do I want you to be kept in children's clothes; however, I want you to give me directly and simply some information on your health. Then, my dear child, with the same openness and honesty some information about your studies, your progress and above all about that heart which Jesus lives in. Do not worry about being imprecise. I want specific examples in you letter even if you cannot finish it at one go. You will send it to me when it is convenient. (19).

No sooner had Aloyse started her postulancy than six companions joined her one after another. Then in 1832 sister Clothile and sister Bathilde arrived. We would not be able to properly understand the soul of the Founder if we did not make an effort to grasp how he reacted with the purest of his spiritual; children.

Sister Clothilde died at the age of twenty nine. She spoke rapturously about her death as she felt it approach. Canon Van Crombrugghe could only say to her: "In my turn I thank God that that he has allowed me to be the instrument of his goodness and mercy to you. Let us both rejoice and never forget the memory of the signs of the love God has for us and so never to stop loving Him with all our heart." (19bis)

After visiting several convent sister Bathilde felt herself drawn to the daughters of Mary and Joseph. She will die of consumption at the age of twenty five. It is here that we must consult the testimony of her younger sister, Madame Flore. She followed her sister into the convent partly because she was so unhappy at home without her. Flore had a great love for the Founder and unwittingly he succeeded in hurting her through the one she loved the most. The Canon had the gift of reading souls and he said to Bathilde when she first entered. "I believe I have completely understood the state of your spiritual life and the sentiments of your heart and I have a strong hope that you are called to serve the church in an exalted degree of holiness.

Two years later signs of her illness appeared for the first time. She told no one but the evidence was there in the fits of sadness and the deep and insurmountable boredom which overcame. The Founder misunderstood her and complained of her lack of serenity, openness of heart and moderation. he accused her of "interior and exterior cajolery" (20). Flore had always considered her sister to be the ideal religious and felt it was her duty to imitate her. She simply noted that the Founder, who usually understood sould perfectly, had got it wrong this time. Then without going any further with her furtive reproach, speaks of the day when she saw her sister laid out on her death bed. It was only during breakfast that she had received the news of her sister's death during the night. "Sickness had not changed my sister. I wish you could have seen her angelic face. She appeared so calm that you wondered if she had suffered at all. I could have stayed for hours beside her dead body. Her exemplary life is a source of inspiration for me, a call to greater perfection, to generosity, to love for God, to patience, resignation, to all the virtues of which my dear sister Bathilde had been a model." When, many years later, a young niece of the Canon was to enter the Ladies of Mary, she was also stuck down by consumption (21), Madame Flore was by now the superior general of the congregation. She advised the superior of the community to treat the Canon's niece with gentleness and to understand that instability is a normal symptom of the illness. "But," she noted, "these recommendations were not followed. There was never a complaint, never an unreasonable request escaped the lips of the heart of the sick sister. Everything was always alright for her."

This is how Flore started in the convent.

After the departure of her sister she was inconsolable. She already had some appriation towards religious life. Then in 1832 during a visit to her sister at Mouscron she meets Canon Van Crombrugghe. Immediately she is captivated by him. Three months later he accepts her into his religious family through the mediation of sister Bathilde.: "I felt a real consolation in letting her know through you that I will receive her as a postulant in our Institute of the daughters of Mary and Joseph, where you have the joy of being reunited again in this world while awaiting your life together in eternity. May you both persevere in your sublime vocation and remain in the unchanging and one day crown a life's work religiously carried out by a joyous death".

Several days later he writes again: "Tell Flore for me, that my feelings for her prove beyond doubt that she is to be one day and for ever my spiritual daughter. I already love her in this role and count on her fidelity to God's grace so that she may obtain in God's time all that I hope for her."

Flore was very sensitive and she suffered at being separated from her family and from all sort of privations imposed by religious poverty. However, a visit from the Canon makes it possible to put up with everything. She also suffers as a result of her own vivaciousness and her impulsive abruptness. She feels unworthy. At times she is full of good intentions and burns with high ideals but finds that she is incapable of correcting herself. Nonetheless she dedicates her life to God. "It is settled O my God: between your heart and mine it is life unto death."

Thanks to her we know something of the noviciate in these early years. In fact there isn't a noviciate room only a workroom in which the distinguishing feature is a large notice board above the fireplace on which the daily timetable was pinned. "Every moment was regulated to he extent that I had only to follow this religious chronometer to be a daughter of the exact observance." At 11.15 am there was a reading from a dusty old book,..................., which listed the virtues of Agnes du Saint Amour. She discovered thirty ways of mortifying herself before lunch. Flore felt responsible for this little flock of novices. Although they were ever faithful to the precept vigilate et orate, nonetheless, they tended to imitate Flore their edifying model more closely than they realised. There would be times when they would be overcome with fits of laughter and excitement. At other times while polishing the shoes, Flore recites the litany of the saints and the others chorus the ora pro nobis depending on the amount of physical effort being expended. Every new dirty stain on their white veils is greeted with shrieks of laughter. "Then, invariably, the door would open and the kind and patient face of Mother Marianne would appear framed in the doorway: Shush! Shush! It was the call to order." It was a lesson that Flore learned for the rest of her life, that a lively gaiety does no harm to novices. When Superior general she will tell the Mistresses of Novices: "Let it be, let it be, gaiety is good for them."

One of the most important events of the noviciate, is the writing of a stylish essay on a subject proposed by the Founder. Even someone as reserved as Flore is able to use the essay to reveal the secrets of her soul. The great moment is the return of the exercise book with a note from The Very Reverend Father, that is Canon Van Crombrugghe. Her is an example of his comments: "It is only too true, my dear daughter, that we do not love God enough and I am not surprised that this leads to tears. But it is no good being sentimental about it; our dear Flore must resolve to imitate and serve her generous spouse with whom she longs to be united. She must live the divine life in her, she must triumph through the power of Christ's passion and his ................ Then she will become an instrument of mercy for the salvation of other" (22).

Flore would make her vows in the hands of the Canon on the feast of St Joseph 1834 together with sister Olympiade who is three years older than her.

Olympiade was such an intelligent and well educated woman that Flore would fell anxious about teaching a class which had had her as their teacher the year before. She was French and that was also important. Olympiade had a devotion which knew no limits and which even her delicate health could not hold back but she also lacked genuine docility, flexibility and humility. For many years the canon admired her splendid generosity but the time would come when her would criticise her for her these failings. Although Flore suffered more than anyone from Olympiade's authoritarian nature she never shared the Canon's severe criticism of her. Were they not two sisters who had grown up together and who had been warned about the same imperfections by their spiritual father ?

"There is a rather melancholy tone to your letter, my dear child," he writes to Olympiade, " I do not like your vague accusations against another soul that is dear to me. Do not tell me that you have no faults, I just don't believe it nor are you to tell me that you are not making any progress along the road to perfection. You can be certain that you have been greatly enlightened since you entered the convent and I dare to assure you that you are far too hard on yourself. Be gentle and humble." (23)

And to Flore: " I must not hide from you that there are times when you make me anxious. You take too many risks with the health which your divine Spouse has entrusted to you to use prudently. This restraint which God asks of you and the precautions which I am for ever telling you to take are ways of pleasing Jesus-Christ....................................... So be as docile in these things as you are so easily in everything else. It is your children who will gain from this. Simple obedience is worth more ........................." (24)

Or again: "If there is one thing which displeases me in Madame Flore and which makes me give way to a holy anger, it is that resist the goodness and the tenderness of your divine Spouse. My child you are wounding Christ when you defy him. Take care not to develop this resistance, it is hurtful to Him. Develop your sense of humility, there is nothing better, but don't give way to discouragement. My prayer is that gentleness will never abandon this dear soul which God purifies by disturbing it. He wants it to be his in total confidence and abandon." (25).

He could say all that to Olympiade but he finds it easier to say to Flore. She is far more human, more like a daughter in her spontaneity and her abandonment. She is the one to whom he explains an aspect of his attentiveness towards her. "It is not through forgetfulness that your undated delightful letter has gone unanswered for a fortnight; it is due to lack of time. It is my sincere friendship for you which has led me to delay answering it until I could find the time to reply in a leisurely way." (26)

The new foundations of 1831 and the new generation of sisters are for the Canon a sign of God's grace. The departure of a sister amidst so much generosity always causes him a great deal of anguish. The last arrival in the noviciate is sister Aloyse, sister Gonzague, is unhappy. She appears to have had a bad influence on another sister in the noviciate. The latter must be saved at any price. "Be gentle and .......... towards her," he writes to the Mother superior at Alost and her assistant Olympiade, and supervise all the activities of Sister Gonzague." Gonzague asks to be dispensed from her vows and resists all attempts to persuade her to the contrary. The Canon accepts the inevitable and once again provides us with an insight into his soul: " On the one hand the need to permit that which cannot be avoided and on the other the danger of troubling the soul and making things worse than they were, have led me to do what I have to do and I have accepted the disappointment as God would expect his servant to accept it. I confess that I am so sensitive to everything which concerns my spiritual children that I have not accepted without great sadness and pain the news of the evil which threatens sister Gonzague." He is only able to regain peace of mind and spirit after a fierce struggle................. Furthermore Gonzague is not the only departure. His great plans for the future centre mainly around the brothers and yet several of them are unfaithful. To have solemnly given your life to God by placing your hands in those of the bishop - the Canon was only the delegate of the bishop - and then to take it back again, was for the Canon an inexcusable infidelity. There were no circumstances which could justify it. We have to remember that the situation was no longer the same as in the years before 1830 when you could be released from your commitment. The canon accepted that you could be weak but he could not understand such a total lack of understanding. He understood that the compelling demands of the apostolate could weakened and deform religious consecration and that was painful but how could anyone refuse to listen to the voice of the father amidst their difficulties ? One day at the beginning of 1835 (28) he complained to a superior that the brothers had given up the custom of writing to him at the beginning of the new year which enabled him to follow their progress year by year. The Superior answers by telling him that he has heard of this custom and goes on to tell him of the poor attitude of a novice for whom the Founder had high hopes. Here is his reply (29):

SEE LETTER...................................................................

He is too ....... to say any more except for the phrase: "............." Having laid the foundations in 1832 and 1833 he is ready to prepare his definitive plans in 1835. These will be drawn up and put into action in the chapter of 1837. From now on, despite the departure of several, some of whom were very close to him and very talented, he will not give up his project until he has successfully carried it out.

NOTES

(16) 13 January 1834.
(17) 16 May 1835
(18) Vie de la Révérende Mère Flore, Malines 1903. some of the information which follows has been taken from this book.
(19) 20 November 1833.A number of extracts from the letters of spiritual direction written to sister Clothilde;
1833, three months after her profession. "You are quite right when you say that that letters from my spiritual children give me great pleasure. Yes, my dear Clothilde, these letters are very pleasing and your letters interest me a great deal. Your youth and the little time you have had to grow spiritually tell me how much you have a special need of me. I accept your proposal that once a month you will inform me about everything that concerns you."
In 1835: "I have had the pleasure of meeting brother D‚sir‚, he dined with me last Saturday. I am very fond of him too. Let us love each other in our merciful Saviour Jesus Christ."
In 1837: "I have noticed that you are finding it harder than usual to carry the gentle and light yoke of Jesus Christ. This is I attribute to the weakness of your nature. I too suffer the same effects especially when the weather is bad. Do not be frightened by these involuntary waves of sadness."
(20) 3 and 30 October 1836. To the superior. "I am praying a lot for Madame Bathilde so that she will respond to God's grace and become humble and courageous". But on the 22nd of September 1834 he writes to her himself: "It is not right, y dear child, to trouble a heart in which the Divine Spouse lives. Serenity must never leave a heart in God is pleased to live. Therefore under no circumstances can you give in to melancholy. Try to acquire the knowledge you need, successively, in the order of Providence. It is not by being full of agitation or through coercion that we make progress. On the contrary it is by means of order, a sound method and a peaceful spirit and above all humble prayer full of confidence that you will become what the Institute wants you to be."
(21) Madame Kostka is led by the Canon to join the noviciate as a postulant on 24th of September 1860. She made her profession on the 27th of September 1862 and died at Malines in 1870.
(22) We have made a résumé‚ of the more interesting pages from Vie de la Révérende Mere Flore.
(23) 1833.
(24) 1836
(25) 1839.
(26) 15th August 1836.
(27) 1835.
(28) The 10th of January: " see translation..
(29) 4th February 1835.



Chapter 3.

Consolidation.

The upheavals in the convents of the brothers, the sudden expansion of the Institute of sisters, the presence of a new generation and the projects which he himself had in mind all forced Canon Van Crombrugghe to take the whole of his work in hand and systematise it so that it could make progress without becoming weaker. This stage of consolidation would take up the second half of 1832 and the whole of 1833.

This reorganisation was urgently needed by the brothers. On Easter Monday 1832 a Jesuit came to preach a retreat to the religious from the two houses (Rooborst and Grammont). The aim of the retreat was to raise the spiritual level of the brothers in order to guarantee the success of the whole venture. The preacher was invested with the very powers of the Founder. He demanded during this time of grace, propriety, cleanliness and distinction. Canon Van Crombrugghe came on the 1st of May, the day the retreat ended and the anniversary of the foundation, to preside over the first solemn profession and the first solemn clothing. Ten brothers made their vows and three novices received the habit. This habit consisted of a sort of cassock closed at the neck but allowing a little of the blue collar to be seen over the top.. As well as this there was a blue scapular. All the evidence suggests that the canon hoped to achieve the same moral effect that he had with the sisters in 1830. He soon realised that he would have to limit the wearing of the blue scapular to prayers in choir. Furthermore the slovenly habits of the brothers stopped this religious habit from "inspiring piety". He was forced to give further directions: "Is care being taken etc ............ letter 15 may 1833 ............. (1).

In order to separate the different mentalities, you could even say the different vocations, the Canon adopted a measure which he also used in his congregation of women. He established a class of lay brothers and a class of choir religious. The lay brothers who had made up the large majority of the brothers before 1830 were given a black jacket (veston) to work in, a black tail coat (frac) to wear in the town and a black scapular to wear to church or in choir.

Not long after this the brothers who taught in French were permitted to wear a cassock more or less the same as that worn by the secular clergy and a roman mantelet to wear when they went out. It was at this time that the blue scapular, which was clearly unusable, disappeared. Later about the year 1840 Fr Ignace himself could no longer remember clearly the different stages in the evolution of the habit but he does make it clear that the Founder made his views on the matter ever more firmly known.

Let us return to the 1st of May 1832. After the profession the Founder allowed the community at Grammont, for the first time, to choose their superior. In the years to come he will divide the houses into two classes. Houses which were still in the process of being properly established where he named the superior himself and houses which were solidly established in which the confrères were free to chose their own superior (2). Brother Stanislas was elected (3). It was about time this was done. The school at Grammont was losing the children from good families, the very children it aimed to educated in the future. Untidiness and dirtiness had become inveterate to the extent that the new superior was unaware of them. The Canon was obliged to point it out to him and he wrote him a letter in Flemish which means it was to be communicated to every confrere without exception.
This time his letter has an effect. The canon urges brother Stanislas to supervise and maintain the cleanliness which has been re-established. He recommends that the superior sends him a regular report and that he works to establish his prestige amongst the members of his council by means of sincerity and prudence. Once more the canon asks that matters are not discussed in the town which ought not to be known. Stanislas understands and the house starts to function properly.

The retreat of 1835 leads to an further increase in the spiritual level of the community. This time the surprise move involves the other part of the congregation, the intellectuals. Mgr Vande Velde, the first superior of the congregation, is unimpressed by certain pretentious attitudes especially those of brother Athanase. Without having recourse to the supreme authority, the Founder orders those confreres who up to now wore spectacles and carried watches to come forward and place them on the altar in a spontaneous act of generosity (4). It is not just his spirit of submission that makes the Founder act in this way, it is also his fundamental conviction that his Congregations only exist in order to function like specialised cogs in the mechanism of free education which is guaranteed by the constitution and organised by the national hierarchy.

If the brothers must show a total deference to the wishes of their bishop, they must also respond to the needs polite society. By means of contacts within his own family circle Canon Van Crombrugghe brings them into contact with Catholics, Liberals (5) and those who favoured toleration (lib‚ralisant). He was for ever teaching his religious the great art of standing aloof from their political arguments and avoiding their compromising interference by means of an affable discretion. At the same time they were to provide such an excellent education that they all wanted to send their children to the brothers schools so that they could obtain the best for them.

The great concern of 1833 was still the proper organisation of the teaching. The evening classes for poor children was moved to the afternoon (6). This would stop them getting up to mischief " in the streets and houses" during the dark evenings. The system of accepting children to live with the brothers and go to work each day in the workshops in town was brought to an end. Only those children who followed classes throughout the day were accepted into the boarding school. In future the parents or guardians would have the responsibility of clothing the children and the fees for boarding were increased from 120 to 140 francs. Canon Van Crombrugghe thought that a model education in a properly organised school should be provided for poor children as well.

The school for the middle classes is made to give a good impression even alongside the Episcopal colleges. It retains its special mission in that it includes children who are not destined for the priesthood or careers in business. As early as 1831 the Canon had given to the brothers by means of a circular carefully divided into different articles, all the directives they had to apply to their educational system. Nonetheless a written document is only as good as the man who puts it into practice. In 1833 the Canon named brother Athanase to Grammont. His character rather than his youth made it impossible to appoint him superior but his sharp intelligence and his intensive study under the immediate direction of the Canon made him just the man who was needed to raise the level of instruction both of the pupils and of the confreres.

While keeping him as a class room teacher, the Founder made him the first Prefect of Studies even though he was not yet seventeen years old. He appointed brother Xavier Prefect at Roboorst as well as entrusting to him the duties of the local superior under the guidance of Fr Ignace, who was still living in the house. In February of that year he wrote two texts (letters) to them urging them to communicate with each other. He encouraged Stanislas, Athanase and Xavier (7) to have an engaging love for their children so that they "they would never hesitate to go to them as to their father or their best friend." They were to set the hearts of their children alight with love by sharing the love in their own hearts: "Pour moi, mes chers.............fait pour leur bonheur."

It is above all with brother Athanase that he seeks to establish a loyal and understanding collaboration by means of his letters. He urges Athanase to use his weekly meetings with the brothers to teach them the basic princi0les of the art of teaching and dealing with young people. Athanase is to use the authority of the Founder if necessary. He asks him to draw up a report on the standard of teaching in his convent and to work out a plan of studies, un aper‡u -------- eccl‚siastique" In his turn the Canon will study it and send him his on thoughts on the matter. They will work relentlessly together.

The canon dare not allow the brothers who are superiors to make a speech to parents at prize-givings. "S'ils jugaient......... pr‚alablement¦ He does his best to stop certain risky initiatives in the domain of accounts, reports and the organisation of correspondence. He keeps bothers to the practices which were successful at Alost. He struggles to eliminate spelling mistakes in official documents sent by superiors to parents (9). At the same time he is working to improve material equipment. With everyone's agreement he draws up a complete inventory of everything in the two houses: "Cela presse..... propre". Fr Ignace is rather inclined to be scrupulous and is so overwhelmed by all these changes that he wonders if he is up to his task as Superior. The Canon urges him to stay calm and fulfil his role of Father by walking with confidence along the simple road of love.

In October he is able to say to brother Athanase who is a rather severe judge of his subordinates: " D'aprŠs ........ nos efforts" Again in 1834 he is able to testify before the whole congregation: "Nous b‚nissons ......... de J‚ssus hrist."

This progress can only be sign for further foundations amongst which the finest is the school at Halle with its surrounding Sunday Schools. The Canon was filled with delight when in 1833 the dean of this little town asked for the brothers of St Joseph to come and run a school with a section for the middle classes and one for the working class. Immediately he sent Fr Ignace and brother Stanislas there (11). The school opened on the 2nd of January 1834 (12). From the start there were twenty children in the class taught in French. Because of the shortage of space, the poor children were taught in the Dean's house from 11 am to midday and from 1pm to 2 PM. The Canon undertakes to pray for the young superior and to guide him. Already by the 24th of January there are problems. There are too many poor children. "Je crains ...........pr‚caution." He urges the superior to be prudent and to take care of his health: "Vouys savez........ me communiquez" (13) The young superior lacked any experience and the burden became too heavy for his weak shoulders. The Canon wrote to him "que nos ......... d‚courager¦. During the summer holidays he is appointed Assistant and a replacement has to be found. (14). The superior is armed with a list of recommendations as long as your arm on cleanliness, politeness, regular reports on the progress of the house, the methods of signalling with the index finger etc... But the house never really got going from the beginning (15) and already by the beginning of 1835 it is in real trouble. Disregarding the advice of the Dean (and we know how the Canon generally followed the advice of the clergy) he allowed the superior together with Fr Ignace to go to Brussels and beg for help from a charitable person who had been pointed out to him: "Offrez.......... par les hommes" and to the Superior General: "Le temps.... viendra." (17)

The Canon was certain that he was on the right road. He examined carefully how to perfect the system he had set up. He knew that in spite of weaknesses and slip ups of his first efforts the Lord had called him to perfect his ambitious undertaking. How could he doubt it when his convents of sisters had been clearly overwhelmed with blessings? What he wanted now was to reproduce for the sisters the excellent influence Fr Ignace had amongst the brothers as Superior General. They too needed someone at their centre who would be a focal point as Reverend Mother, Superior General. Like Fr Ignace she would also be the source of that paternal spirit with which he had surrounded his two congregations.

The small shrub, planted in 1817,,has been kept alive by those first sisters. The school teachers from Mouscron have been grafted on to it successfully and now the first young novices are already preparing a future fruition. The Founder turns to the hospice at Belleghem and to the humble sister Julie. As usual he had left Julie Herbau in charge of the house of St Vincent de Paul and now, in 1832, he turns to this woman with a pure and affectionate heart to ask her to complete his foundations of sisters by unifying them. She has only been in the congregation for two years but the role of a Mother General is essential to his project and he doesn't hesitate any more. "The way in which she accepted this office," he notes a few days after her appointment, "gives me very reason to hope that she will be a powerful instrument of divine mercy for our Institute."

All that remains to be done now is to give the small community at Grammont a less precarious status. This is to be done by the resolute implementation of the last phases of the plan we have already mentioned. He imposes on the nursing sisters the sacrifice of laying aside their blue scapular and he gives them the simple name of Black Sisters. Although the cohabitation of two groups of sisters presents some real problems, the Canon intends to safeguard the education of the young daughters both of the working class and the middle class in the town of his birth.(18) However before he can do that he needs another building. " Money will have to be spent or we will have to find another location." He confides in the superior of Grammont. "It is not possible to establish in Grammont the much needed boarding school for the middle classes where you are now.". He agrees to discreetly sound out the generosity of Mlle de Clippele, the secular mother of the convent ever since the death of Madame Van Crombrugghe. As nothing comes of this he starts little by little to take the blue sisters out of the convent and send them to the houses he had established in the diocese of Bruges. The diocese of Bruges has just be re-established after having be joined to the diocese of Gent for more than half a century. The Canon considered it an honour to be able to place at the disposition of the new bishop, Msgr Boussen, a group of sisters which was the equivalent of those for whom Msgr Vande Velde remained the superior. He did not close the free school for girls at Grammont but entrusted it to the Black Sisters.

Although at first sight these changes appear to be mystifying they are nonetheless characteristic of canon Van Crombrugghe. It could be said that he had only one aim in life: to do the greatest good possible wherever the opportunity presented itself and using the means he disposed of. It was events which led him to sharply focus this generosity in a precise direction, one he had not thought of at first. He used all his skills of adaptation to stay in control of events.

So it came about that in the strict sense of the term he founded a new congregation which grew out of the Daughters of Mary and Joseph. It is he congregation of the Black Sisters of Grammont which will later adopt the name Sisters of Mary-Joseph. However it remained his wish that the sisters who made up the new congregation remained authentic Daughters of Mary and Joseph (19).

In order to make sure that this venture succeeds he asked one of his sisters to make a great sacrifice. This will not be the last time he will have recourse to such a measure. Sister Antonia is the most typical of the sisters who entered before 1830. She had made her profession in 1820 and she was at this time superior at Alost. She was ordered to change her habit to that of the Black Sisters and on the 6th of December 1834 to take on the direction of the convent at Grammont. This meant in fact she was to be the superior general of the little newly separated Institute. Under her direction together with her sometimes heroic dedication to the sick (20), Canon Van Crombrugghe attempted to develop the sisters at Grammont in the same way as their co- sisters, although on a less grand scale and with as considerable delay. In 1835 at a heavy financial cost which worries him a little, he is finally able to obtain for them a rather more spacious house (21). The following year he established a fee paying school alongside the free one in which the sisters taught religion, manual works and different branches of the curriculum. The free school prospered and was taken on by the municipality in 1843 and by the state in 1844. The fee paying school went into decline. In order to keep it going the young daughters of the middle class were admitted to the lace making school which up to then had been reserved for the poor children. Lessons in religion, reading and arithmetic were added to the lace making from 11 o'clock in the morning until midday.

In 1850 the small congregation was enriched by the arrival of a French speaking sister. With her help a day school for the children of the middle classes was opened in which classes were taught in French (23). Finally on the 11th of May 1856 the new secular Mother, Mlle Pauline Spitaels (24), a niece of the Founder, bequeathed on her death bed her large house to the Black Sisters. At last they were able to properly establish their various apostolates in the large house.

It is worthwhile making a comparison here. In 183o there was hardly any difference between the houses of Grammont and Alost. From 1832 onwards the house at Alost starts to grow in importance. This is due to successive groups of young enterprising sisters who go to live there as their noviciate comes to and end and set about improving the methods of teaching. First of all the boarding school starts to grow. The first boarders are admitted in 1833 and the boarding section for middle class children (25)is definitively established in 1834 (26). At this time the 18 year old Flore is Mistress General. She unifies the different teaching customs, organises courses, "sets up termly scientific exams for the sisters." In other words she fulfils the same role as brother Athanase at Grammont.

In fact, in spite of a certain necessary discretion, the Institute of brothers and that of the sisters work closely together at the common project under the enthusiastic guidance of the Founder. (27) Together they edit the ceremonial in French together with the excellent rule for the Mother superior general and the Father superior general. Brother Athanase works in conjunction with sister Adelaide, the Mistress general at Mouscron. The house at Mouscron possessed academic materials which Adelaide had known and used for a long time. Brother Athanase catalogued the books in the library at Grammont and a plan to use the signals for the simultaneous method. On all these important little details they consulted one another, discussed the plans together and helped one another. The tireless Athanase would dash to Gent to see the Very reverend Father or go and meet him at Alost. Whenever some of the brothers gave way to laziness, the Founder, who had always favoured emulation, would point out to them the example of the sisters.

Writing to brother Stanislas he said: " Je suis toujours................... et parfaits" (30)

And to Fr Ignace: "Il est n‚cessaire .........................autres (31)

Writing to the superior at Halle who explains away the lack of progress by his pupils by saying that they are only day pupils: Chez nos soeurs ............ ou Dieu." (32)

The day will come when he will stop making these sorts of comparisons and realise that instead of stimulating the brothers, they run the risk of making them bitter and jealous. For the moment the astonishing success of the house at Alost makes him speak about it in spite of himself. "A current of religious devotion and virtue circulates in your house," he wrote to Flore, "there is nothing lacking in the spirit that I would like to see reigning in a house for education."

At this almost symbolic moment the convent at Alost became a sort of turn table on which the Daughters of Mary and Joseph were to be divided into three congregations. Sister Antonia had left it to go to Grammont. (33) Flore regretted the loss of such a good superior but at least, she adds "we were lucky enough to have the great consolation of the presence of our dear Mother general - sister Julie - who lived constantly with us." Finally in March 1835 she had the joy of receiving her co novice, sister Olympiade, as superior of the house. Sister Olympiade would be the first one to bring to the running of the convent a new spirit, the spirit of the Ladies of Mary. Flore would need an interpreter when speaking with the Flemish sisters, to the end of her life. No doubt she came across that slightly veiled charm in sister Antonia and Mother Julie, two Flemish sisters without a great deal of education, that Athanase found in Fr Ignace. Athanase also preferred to study Latin rather than Flemish

Flore's heart was very akin to that of the Founder's and it is there at this very moment when the three congregations were about to separate, that we discover how much the three superior generals loved one another. Antonia was superior general of the Black Sisters, Julie the future superior general of the Sisters of St Joseph and Olympiade who one day, before Flore, would take on the government of the Ladies of Mary.

The Founder wouldn't give up his love for anyone. There came the moment, with the re-establishment of the diocese of Bruges, when with an aching heart, he agreed to stand back from the convents in the new diocese. Then Msr Boussen wrote to him saying: "I will take special care of the Sisters of Mary and I ask you to continue to look after them" (34).

By means of careful planning, a sensitivity towards the sensibilities of others for fear of imposing heavy sacrifices on them and a careful management of opportunities that came his way, the Founder brought about a much needed consolidation amongst the sisters. It was in the convent at Alost, above all, that he centred all that was needed for its future success. He wrote in his notebook on the page for this convent: " I have been more than repaid for all my worries and fears by the excellent attitude I have found in these sisters. The new superior is everything I wanted. She has established order in the organisation of the convent. Although she is very young she has authority and prudence. God has blessed our efforts in a wonderful way. There are over a hundred day pupils, a dozen boarders and seventy five poor children" (35).

NOTES

(1) 16 mAY 1833. The text has been written for Grammont and must be sent to Rooborst.
(2) This distinction did not last for very long. Before long the superiors will be appointed. Only the superior general will be elected (in principle for life). During elections, confreres are not allowed to discuss candidates amongst themselves but they are allowed to discreetly seek advice from the authorities of the Institute.
(3) The Canon had already let him know, the 14th of August 1831, that he would be sent to Roboorst. It is brother Xavier who will be appointed superior at Roboorst.
(4) Yet another example of submission "in spirit" to the diocesan authorities. In 1832 and in 1833 the pupils put on a short dramatical performance during prize giving. The performance of a rather playlet proved to be rather successful. However, the bishops had just decided that such performances should not take place in the colleges. The Canon immediately concurs. Like the bishops, he preferred academic displays such as he had known at Mouscron and Alost. These displays had a clear educational value. Without telling the bishops of his decision, he lets them know at Grammont and Roboorst that from now on there are to be no more theatrical performances: "Notre but................. de thatre." Public opinion will eventually make him and the colleges reverse this decision. By that time these dramatic performances will be far more stylish.
(5) Quite a number of militant liberals were to be found in the Spitaels family to whom he was related on his mother's side.
(6) At 1 o'clock.
(7) The letter of the 28th is addressed to the Superior of Grammont: "You will make a copy for brother Athanase. You will keep the original and send a copy to our dear brother Xavier."
(8) 24 July 1833. He does his best to attend these prize givings.
(9) The programmes for the prize giving of 1835 at Grammont were given out just as they were, The excuse was that the Canon had delayed in sending the corrections. The result was embarrassing: "I deeply regret that your programme had not been corrected. You ought to have waited ...................................... Tell the reverend Father Superior or that I have just written to you and learn from this lesson which I give you from my heart, my dear brother." He is writing to brother Stanislas.
(10) In 1833 the school for boys and girls will only last for 9 months at Audenhove-Sainte-Marie. In 1834 at Maldeghem the sisters whose health was too fragile for the long journeys were replaced. The school there was for boys but girls were allowed to attend the Sunday school. Several requests for admission had to be refused because of the shortage of personnel.
(11) The Founder insists that an acceptable financial arrangement is made. The Congregation does not have sufficient resources to set up and run such an important establishment. In the agreed contract the Dean undertakes to pay 300frs for each of the three brothers who will begin the school and continue to pay the brothers' living expenses whilst the revenue of the school remains insufficient to support them. As well as this the Dean will provide the brothers with somewhere to live, furniture etc. Because the dean was unable to buy a house big enough to establish the school in that the contract became a dead letter.
(12) Under the direction of brother Ambrose who took his vows on the 1st of May last year.
(13) 4 March 1834.
(14) Hal is one of those house in which he himself appoints the superior. The idea is rather like the senatorial provinces at the time of the roman Empire. The houses allowed to name their own superior are those who have been pacified for a long time.
(15) At the end of the holidays in 1834 the number of boarders to clearly insufficient: " Voyez si en ......... passera" This is an important text. Canon Van Crombrugghe does not ask his religious to pray that God will bring success to their work. He tells them to work and pray that God may use them as instruments in the success of his work.
(16) 29 May 1835.
(17) The same date.
(18) Alongside the Benedictine nuns of Hunneghem. It was thanks, in part to Canon Van Crombrugghe, that they had obtained the diploma which permitted them to continue teaching throughout the whole of the Dutch regime.
(19) The feast of St Colette remains the feast day of their foundation. On the 15th of October 1930 Msger Coppiteers gave his approval to the revised text of their constitutions, a hundred years after the approval of the common rule used by all the daughters of Mary and Joseph.
(20) For example in 1845 typhoid fever broke out again in Grammont. The sisters took care of the middle classes in their own homes. They also went to nurse the sick amongst the poor although this was not part of their work. The hospital was responsible for taking in the poor without charge. The sisters would not abandon a house until the sick person was cured, or, in the event of a death they staid with the dead until after the burial. They had to be extremely careful as very often the sick had no change of underwear or sheets. The had to carefully air the house, frequently change their clothing and take as little food and drink as possible in the houses of the sick. They had to dress in warm clothes and eat healthy food regularly. As the death pangs could last a long time in which the dying person was obliged to keep the mouth open, they had to rinse out their mouths, wash their hands and keep their mouth covered. Whenever there was a death the body was sprayed with chlorine and in this way they were able to eliminate the contagion in several houses. None of the sisters caught the disease.
(21) Rue de la Paix, rue aux Tripes. This house is far from what is needed, he writes on the 21st of February 1836 to Fr Ignace. Ignace is always responsible for making payments on behalf of the sisters.
(22) We have already noted that black lace was one of the principal industries in Grammont.
(23) The Black Sisters open their first secondary house at Meerbeke in 1855.
(24) For several years she had been nursed by a Black Sister. In 1857 the sisters lived in the house in rue du Couvent. Before long they will own the whole block which constitutes the corner of rue du Couvent and rue de Boulaere.
(25) 400 frs.
(26) It was also in 1834 that Fr Boon established in the convent's chapel three sodalities of the Virgin Mary. One for the young women of the town, one for the pupils of the middle class and one for the poor.
(27) Until after the death of the Founder the Fr Superior or his delegate looked after the convent of the sisters at Grammont.
(28) The superiors general.
(29) Canon Van Crombrugghe.
(30) 8 March 1834.
(31) 31 January 1835.
(32) 12 June 1835.
(33) The 6th of December 1834. Madame Flore gives some other dates. Departure from Alost 8th of July. Election of Olympiade, 20th of March.
(34) 20 July 1834.
(35) During the prize giving in September 1836 it was noticeable that there existed officially a new establishment. The Dean of Grammont, the Jesuits from the College and several other ecclesiastics were present. They were agreeably surprised to find an excellent French accent amongst the children of Flanders as well as the example of good manners they gave during the declamations. The reputation of the house was established. And yet the Directrice of Studies had only been there for exactly two years and the superior for a year and a half.



Chapter IV.

The year 1837.


At the end of 1833 Canon Van Crombrugghe took the decision to almost force the congregation of St Joseph down a road which it was unlikely to take if left to evolve naturally. As was always the case with him, it was a concrete circumstance which set in motion the development of a whole new system.

His brother in law, M. Van Wymelbeke, as we have already mentioned, ran the boarding school at Melle. Under the direction of M.Dechamp it had become a important school for the business class. His brother in law had competent teachers at his disposal and he was helped by Fr Valentyns whom the Founder had sent to him. Fr Valentyns had just entered the Jesuit noviciate at Tronchiennes without having to give up his apostolate at Melle. He was an enthusiastic spiritual director who understood the mentality of young people and it was due to his efforts that the life of faith of the pupils, who often came from a strongly liberal background, improved considerably and a religious spirit flourished. Since the liberation from Dutch rule in 1830 the governing class in the country was made up of industrialists, businessmen, practical scientists, and bankers. The Church in Belgium must undertake the education of this sector of society. However, a lay director would not guarantee the future of a school in an era which was ever threatened by constant changes of opinion. Only a specialised religious institute, approved and supported by the bishops would be able to carry out this new educational task which had fallen to the Church.

Such an Institute had to be created. Canon Van Crombrugghe was born into the commercial classes. As a child he did not want to study Latin, at first, because he wanted to be a business man. Then by means of a sudden and unforeseen grace he had been called to the priesthood. Now at the moment in time at which we have arrived, he had become convinced that God was guiding him and had a plan for him. He fully understood the special task which had been reserved for him. On the one hand it was his task to catechise the poor children and civilise them. This would always be his first and favourite calling. On the other hand there were the colleges teaching the classics. In his eyes these colleges ought to be run by the diocesan clergy and above all by the Jesuits but nonetheless, from time to time, they profited from his modest help. No doubt you had to be audacious to expect to succeed in such an undertaking. The Middle Classes he wished to reach were suspicious of religious and of brothers. He said to himself, let us do everything so well that they will be forced to give way and have confidence in us. But he only has a few very imperfect religious at his disposal. The most suitable is Athanase but he is still almost a child and a child with fads and fantasies. However, in this year, for the first time, four pupils of the brothers of St Joseph ask to join the noviciate. He needs a congregation of well educated men and saints. Science cannot attain this double ideal. With the grace of God he will get close to it.

He writes to Athanase in December 1833: "let me know a little about your knowledge of mathematics, book-keeping, geography, history and Flemish. After you have gained sufficient knowledge of these primary matters, my wish would be for you to devote yourself to the study of physics, astronomy, chemistry and botany. If the good Lord grants you health and leisure, I will at some future date indicate some other sciences to study." (2. Letter 65)

The main stages in his preparation are marked by the first three general chapters of the Institute held in September 1835, 1836 and 1837. These meetings, to which the Founder gave a certain solemnity, were held at Roboorst for the first two, where the Superior General was living, and the last at Grammont which from now on becomes the Mother house.

In 1835 the Canon refused all offers to open schools, even one to open an establishment for the poor and lower middle class children of Brussels (3). He warned Athanase about working too hard and putting his health at risk (4). He summoned him to come and see him: " I would like you to come and visit me at the beginning of your holidays. We will have many things to arrange, organise and write and we must see Mr Van Wymelbeke etc. On Easter Wednesday we shall both go to Rooborst for the profession of some novices. Tell your Superior about these arrangements and ask permission for them. (5)

With the help of his prefects (6), he draws up a programme of studies for the year, that is to say " the programme of subjects that you and your dear confreres are planning to study ". (Letter 125. To Ambrose. 1835.11.05.) For some confreres these studies include a little Latin. In fact the Canon has remembered the advice of M. Sellier, that a certain knowledge of Latin is needed for a complete commercial education. He orders his prefects to examine the work of each confrere and to make a note of it and then to hold an exam every two months. The results are to be sent to him. Roboorst is not up to standard (7): brother Xavier who is in charge of the convent and the studies, gives cause for concern. All the more so since he is the oldest of the young confreres and normally the Founder will look to him to take on the direction of Melle: "I am not without second thoughts about the superior: he lacks simplicity of her has perhaps too little order" (Letter ?)

After a year of great effort, the general chapter co-ordinates what has been learned and notes the different aptitudes of the confreres so that they be given a suitable appointment. Finally he intensifies his efforts to inculcate into all the brothers the rules of etiquette to get them to watch themselves and as a result teach the same polished manners to the pupils.

Fr Ignace's health takes another turn for the worse and he is told to give up his administrative work which is now in the hands of the local superiors. From now on his role is the fatherly care of his religious and the formation of the entire Institute in the spirit of the rule. The Founder chooses Brother Stanislas to be his vicar. Stanislas will be responsible for his official correspondence and will advise and help him as best he can, allowing him to continue his role as superior general in an Institute which has changed a great deal. This also allows the Founder the bridge the gap which still separates the gap which still separates ............................ . "Let me know about all that, and let me know all your plans; you know how much I like that, and I have to add that these letters are indispensable for making up for the Superior's inexperience, just as we noted at the General Chapter . The Reverend Father Superior has received a letter from me," " (8).

The Canon intensifies his own spiritual life and those of his religious. He begins to take part in the famous novenas of Prince Hohenlohe and invites his children to help him with their prayers. A long time ago he had introduced into his communities the practice of the first Fridays of the month in honour of the Sacred Heart. He now adds in quick succession the month of May dedicated to the Virgin Mary (9), the month of March dedicated to St Joseph (10) and the month of January dedicated to the Holy Name of Jesus (11). This is perhaps the main reason for the joyfulness which characterises his work in 1836.

He helps and encourages the novices (12)with more delicacy than ever. The persistent Desire: ."Brother Désiré must not worry about his eyes, the rest during the holidays and the few little remedies that I will give him, will cure his eyes. (13) He cannot use spectacles yet, they would cause him harm. He must eat more and study less. I will pray especially for him." (14. Letter 136) Then, having made him come to Gent: "Brother Desire is doing well; he is learning German and studies with zeal "(15. Letter 139)

The serious Albert: "Encourage brother Albert and assure him that I will use every means to allow him to complete his studies so that he can be useful to the institute. This must be his only aim." (16. Letter 146)

Then having brought him, in his turn to his house: "Brother Albert still hasn't an English teacher. We are making enquiries. Meanwhile he uses an English grammar book and revises what he knows of history etc. He is a good religious, modest and pious. With God's help we will enable him to do very well. (17 Letter 153) "I am very pleased and edified by the good brother" (18 Letter 157). Of course, there are shadows in the picture as well. Brother Xavier is indispensable. He appears as a superior on the first list of personnel for Melle which the Canon drew up at the beginning of 1836. He had already been feeling that this would happen. But M. Van Wymelbeke showed his brother in law a letter written by the future director of Melle boarding school. It really is not presentable. "I will tell him discreetly" says the Canon (19). It is with a fervent hope that nothing will go wrong that he announces the second general chapter.

On the 11th of August he communicated a detailed plan of how a chapter was to be organised to all those who were to attend so that they could prepare themselves carefully for it. On the 2Oth he sent out a circular "On the diversity of talents which are all equally useful in God's plan". The aim of this circular was to avoid all jealousy and rivalry in his religious family and also to inspire those he was pushing through extra studies to be modest. He regarded the equality of talents to be a fundamental tenet in the practise of charity.

"If charity unites you with your brothers, as the members of one body unite amongst themselves for the common good then you will all share in the well being of your body and your Institute; and you will participate in its merits, not to the extent of your talents but according to the dispositions of your heart. Whatever your talents, my dear brothers, use them for the good of our Institute which is itself all for the Lord. Love that charity which builds up and unites. Let us have nothing to do with the feelings of that false science which makes us proud and which separates us one from another in order to destroy. We need saints far more than intellectuals. Whatever degree of cleverness we have succeeded in reaching, let us mistrust ourselves, let us be neither decisive, nor delicate and easy to wound, not quick to speak about what we know better than others." (No reference given. But presumably from the text quoted)

The chapter succeeds in equipping the Institute for its new destiny. The constitutions have become more rigorous in their French translation. Following the example of the Jesuits the noviciate will last for two years and will finish with the taking of perpetual vows in the hands of the spiritual Father, that is to say the Canon. After ten years of profession a second noviciate or Tertianship will be followed by the solemn renewal of vows. This will make the consecration in religious life unchangeable or at least place it under the jurisdiction of the bishop (21) The result of all this is to raise the Institute up the hierarchy of religious congregations. The exterior signs of this advance are the wearing of a habit similar to the cassock worn by the secular clergy, the official title of Monsieur le superieur instead of Frere Superieur, and later the title of Monsieur is given to all the teachers. Other exterior signs are experimented with and according to a custom dear to the Canon will only be finally adopted after a year's trial. However one definitive change has been made. It is the change of title from Brothers of St Joseph to that of Josephites. Each one of these changes signals in its own way (22) the intention to establish a body of teachers parallel to that of the Jesuits. Around about the year 1840, Fr Valentyns, the spiritual Director at Melle and a Jesuit, would appear to some to be the Director of the College. This ambiguous situation doesn't seem strange and as we will see, was perhaps intended. In any case it served a useful purpose (23).

As soon as the chapter is over the Canon makes sure its effects are followed up by the confreres. He doesn't want to lose any of its good effects. He writes on the 12th of October 1836 (24) "Tell the Brethren how much I am concerned and how earnestly I wish that they will live what God wants of them. The future of the Institute is in their hands." (Letter 151).

He ends the year on this note of enthusiasm: "We have really received a great deal during the year which is drawing to a close; let us send up our thanks to heaven with zeal, and ask our friends and helpers up there, to offer our prayers and our sentiments to God. Mary and Joseph will willingly speak up for us. Next year will be one of great importance for the Josephite family of the children of Joseph and Mary ". (25) Letter 157


It is important to take an overall look at the Canon's activities in this year of 1837 otherwise we will get a false perspective.

Without giving up in any way their apostolate amongst the poor, the sisters of Mary are to play a role similar to that of the Josephites. In line with the thinking of the 19th century and that of the classical era, Canon Van Crombrugghe wanted girls to have a general education. This would enable them to have some understanding of everything without having an in depth systematic study of any one subject imposed on them. Furthermore he is entirely won over by the spirit of liberty and realism with which Fenelon had given a fresh approach to the education of women at the end of the 17th century. That is why he wants his sisters to be mature, well balanced, open minded and healthy in their thinking. This would enable them to form the future Mistresses of cultivated and pleasant households. Women capable of running middle class homes. He wanted to avoid the sickly sentimentality, worldly or pious, of the traditional girls boarding schools.

He was forever repeating this lesson: "Even temperedness, a gentle and cheerful manner, a simple welcome which is gracious and reserved can often lead to greater happiness that the great gifts of the spirit. It would be a too high price to pay for certain conventional perfections which are often rejected by good taste, when they are purchased for the children at the price of their natural physical movements and their naive, ingenuous and precious liberty of character. Physical bodily constraint almost always leads to a decline of that wonderful benefit, health. Physical education properly combined with sensible rest, makes a person cheerful, vigorous, robust and leads to the real perfection of the body not to mention the advantages the spirit also derives from it. Make sure that the young women who come out of your schools are not so silly as to go out into the wide world without being suspicious of the dangers it contains for their virtue. Let them all learn at an early age everything that leads to order, economy, discipline, and the running of a household. Needlework in its various forms will have a special place of honour among your pupils. que de jeunes meres .............. familial" (27)

All these ideas can be found already gathered together in the first great prospectus, which he composed for the sisters in their boarding school at Alost when the congregation was in its infancy. With very little revision this authentic programme would later become the rich prospectuses of the Ladies of Mary.

"The aim of the Sisters of Mary is to inspire in young people by means of a simple lifestyle, a solid and gentle virtue. They are to be taught to know and love our religion. The sisters will cultivate the spirit within their pupils and enrich it with a learning proper to their sex..

Particular attention is paid to the care of their health. Special attention is given to ensure that the allowances which have to be made for their age and temperament are always made. The food is healthy, abundant and varied."

Children are taught the rules of politeness. There is a constant watch over their deportment, their cleanliness and the general maintenance of order."

Since household management and the manual work that is involved in it must be the most important subject the young people have to study, they are only allowed to read books for their own amusement when their studies permit or if their parents ask for it".

" Music and drawing lessons are given at the request of parents who will be charged extra for them." (28)
In order to fully implement these ideals, Canon Van Crombrugghe has already begun during the years 1835 and 1836 to form the youngest of his chief players in the duties of authority.

Olympiade was the energetic one. She was Vicar to Mother Julie. She assisted her in much the same way as brother Stanislas helped Fr Ignace. In her role as Vicar she had to be frequently absent from the house at Alost where she was superior. This is a golden opportunity to give some experience as assistant to the superior, one after the other, (29) to Clotilde, Aloyse and Flore.

Clotilde was the gentle one. She needed all her serenity to apply herself and persevere, without violent efforts, to so many studies ranging from commerce to playing the piano (30) and calligraphy. She became anxious about her new responsibilities. Her spiritual father told her: "Be calm and obey without any thoughts other than those you need to fulfil the duties of the office which is entrusted to you. The good God will do the rest with you. Do not concern yourself any more with the others in our present business. I hope that others will fulfil their duties properly." (31)

Flore, was the lively one. She was so susceptible and timid through lack of humility that she saw her new office only as the occasion for faults: "You are quite right to say that the Lord has not called you to leave the world at a young age to become half a saint. Yes, my dear child, you are destined to be an instrument of mercy in the hands of Jesus Christ. You must work for the salvation of several others in your poor society of the Daughters of Mary and Joseph. Polish this instrument with care so that it works in the hand that guides it. Love Jesus, my dear child." (32).

Aloyse was the saint. She said nothing and her father will be all the more delicate when imposing a sacrifice on her: " My dear sister, here is another trial which your devoted father and your noble mother general are obliged to submit to your obedience and your zeal in the interests of your divine Spouse in the convent of St Joseph. As you know, we love you tenderly, but not with a weak and natural love, but with the love of Jesus Christ. It is this love which brings us to ask you to take up a new cross which you will carry with courage, with generosity and in union with your crucified Spouse" (33).

After this minimal formation the Canon puts them to the test without waiting a moment. He now seeks to carry out the plan he had to give up with the Josephites because of the urgent needs of the boarding school at Melle. He establishes the sisters in the capital, Brussels, first of all by means of a day school. This gives him the opportunity of recommending the congregation so dear to him, to the primate of Belgium, the archbishop of Malines, Mgr Sterckx. The Msgr was a personal friend, the former vicar general of Mgr de Mean, whom he succeeded in 1831. It is his intention to finish the organisation of his foundation at the same time as setting up the school in Brussels. Amongst his many fervent communities all governed by the same rule, he decides to separate out the Institute of the Ladies of Mary which has a twin origin in the convents of Mouscron and Alost. He decides not to try and amalgamate the different types of convents, like the hospice at Belleghem, into a centralised organisation. The sisters are sometimes at odds with one another in the pursuit of their different destinies and this affects their happiness too. Their division into choir sisters and lay sisters had not entirely solved the problem. The autonomy of each house which excluded the normal transfer of religious from one to another would in the end make them weaker and lead to staleness. What would Hal and Roboorst have become if they hadn't been shaken up by the permutation of superiors and functionnaires. Because of the shortage of personnel and the relative uniformity of the apostolate, the Canon was unable to do with his congregation of brothers what he now decided to do with the sisters. He decides the destiny of the sisters with peace of mind knowing that there is a gulf between them at the level of language and education. The existence of the small congregation of sisters at Grammont was to some extent the source of his inspiration. He allowed some sisters to make a choice but imposed his decision on others and they were obliged to give up their blue scapular (35). Since their houses were situated in west Flanders, he entrusted them to the protection of Bishop of Bruges and put them at the service of his diocese without giving up his own paternal concern for them. It is quite possible that, without telling her, he had already decided who would be their superior general. The new superior general would have to make the necessary sacrifice and leave the central government and take care of the less gifted sisters.

Then he set to work without delay to begin the foundations which motivated this reorganisation of the Institute. (36). Sr Olympiade is toughest and able to carry heavy burdens. She is the one who acts in the name of the Superior general in the administration of Institute.

In February 1837 Olympiade set out for Brussels accompanied by Mlle Colette, the secular Mother and sister Flore the assistant. The little group stopped at Malines since the Founder had advised them to go and see Mgr Sterckx and receive his blessing. Their first stop was at the church of Our Lady in Hanswyck. "God is calling you to Malines" said Mlle Colette, who was often called, the saint; "perhaps you had better put off your plans for Brussels." They continued their journey nonetheless and found a house to lodge in rue Finquette. They met Mgr Sterckx who they had searched for in vain at Malines in the Jesuit house. He also told them "God wants you at Malines." They returned to the Canon full of excitement. He, with that usual serenity with which grace led him, told them to continue their mission and a fortnight later went to see Mgr Sterckx. After that journey Flore prayed and got others to pray for "an intention which involves the glory of God."

Up to now the Canon, who had always dampened brother Athanase's rather indiscreet desire to study science: " I recommend that you do not give much time to the study of physics; the time has not yet come when this matter should occupy you. The Brothers, your pupils and your character should absorb all your time and energy. This is an essential matter." (37 Letter 109). He now changed his tune as he wanted to take over Melle in style. He sent books physics apparatus,, three collections of mineral rocks, thirty four rock samples and sixty four shells. "It is very expensive" (38) but I think it will be useful for the children of Mary and Joseph." (39 Letter 162). He gives Athanase a little time to put the final touches to the organisation of the school at Grammont and then he summons him to his house.

"Try to leave some happy memories with you dear brothers and with the pupils, especially when it comes to the matter of charity," (Letter 162). Athanase lets his imagination run riot. "What joy and what satisfaction, your last honoured letter gave me you can judge from my great passion for the physical sciences. I have wanted to study mineralogy for a long time. I need to do this in order to follow at a distance the one I have taken as my model in the scientific field. Wonderful !! I had more or less given up this project because there was little hope that I would ever have the minerals which are indispensable for this study. I would never have dared to ask you for them, very Reverend Father. And now, you, yourself, have provided me with what I need. I owe you so much gratitude and thanks. A thousand times thank you, very reverend Father, for your the tender and constant care which makes us ever more suitable to work at our apostolate, that is to say, the glory of God and his Church. I find it painful, very reverend father, not to be with you. I am counting the minutes until that happy moment until I the arrival of that joyous moment when I will have the happiness of talking to you face to face and benefiting from your example of virtue and wisdom. I am praying and I will continue to pray to our dear Mother and St Joseph that my departure from this house might take place without prejudice or disturbance."

This letter is dated the 6th of March, the 20th anniversary of the foundation of the sisters. The Founder wrote to the Superior general on the same day or a little later: "This month will be a month of grace for us but every one must make an effort.. If every member of our spiritual family carries out their duties properly then this summer will see an increase in our reputation." (Letter ? Date?) He mortifies himself . Writing about an illness of Mother Julie which had greatly touched him, he wrote t: "You know my weaknesses on this matter. However, I have tried to see the hand of God it and well as elsewhere. I want to submit to the will of our celestial majesty. For some time now I have offered up numerous sacrifices of my desires and affections." (40). He begins another of the prince's novenas. He suggested to confreres that they read and meditate on the obligations and advantages of the holy vows during the Easter holidays: "I have a very special reason for wanting this". (41) Fr Ignace has just told him that he is better. The Founder recommends that he follows the advice of his doctor and his vicar. He urges him to take better care of himself, to be courageous, vigilant and strong in the government of his confreres. Brother Xavier has just acted imprudently at Rooborst: "You ought to be aware of it." The superior admits his mistakes, promises to follow the Canon directives and asks that a penance lasting several weeks be imposed on him. Alas, he remains a weak man with an excellent will. Several months later the Founder will tell him again: "J'espre........... de Dieu" (42)
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In March brother Albert will go to work with the Canon at Gent: "This excellent brother is zealous and full of good will." (43). In April it is Athanase's turn. These two twenty year old exchange letters. Athanase urges Albert to celebrate St Louis de Gonzague, who will be the patron saint of Melle boarding school. Albert replies: "My dear brother, I should have made myself answer you sooner, but I am sure you will understand that my heart answered your letter. Yes, my dear brother, we must love and imitate the courageous child who so nobly faced up to the world and all it contained. We will follow in his steps. He has opened a way for us that will lead to our homeland. From now on I never fail to entrust to him the care of the pupils who will be entrusted to us at Melle. Goodbye, my dear brother; take care of your health if you want mine to hold up. Ease the strain on they eyes of our father. Tell him candidly: "Reverent father, I will read."

The next month, the Founder, brings brother Athanase with him on his different visits to the convents of the brothers and sisters. He wants to study carefully each house and every sister of Mary before taking a final decision on the personnel for each separate group. There are also many details which have to be sort out for the brothers: "With this spirit of wise criticism which discovers the good as well the bad, " as he says, "the two of us can learn and also teach a great deal.

The summer holidays are close. The time for preparation is over. The prospectus for the Melle boarding school must be printed. In July he starts to disseminate it to those around him. He sends a few to Grammont so that the brothers can see it together with a few trusted friends. The young team sets out under the leadership of brother Xavier who has had to be kept as superior (44). The Founder writes to the Superior general (45): I will write to you about the arrival of the brothers at Melle. Once there they must get to work. The prediction is that they will find it very hard. Even the local clergy and spreading the rumour that half the pupils will not return and that the brothers are not a congregation that is capable of running such a school etc."

"Repair as soon as possible whatever catches the eye of the passer by." The Canon orders Mr Bursar. This new title now appears in the headed notepaper. The tiles in the corridor, the refectory and the chapel are renewed; the furniture is repainted and almost all the furniture in the house is whitewashed. The cutlery and tableware will dazzle the pupils from the very first meal. A second plate is provided (45 bis), carafes, glasses and soup tureens. Because Mr Athanase and Mr Albert are involved, it goes without saying that even greater care is taken over the lessons. The library is opened, and a physics cupboard and commerce cupboard are installed.

M. Van Wymelbeke had said good bye during the prize giving of the 22nd of June. He predicted the success of those who were to take over and added, "Far from your peaceful dwelling place, my heart will continue to live among you for a long time." The newspaper Le constitutionnel des Flandres prints his speech and in that way starts to publicise the Josephite boarding school (45 ter). On the 26th of August, the annual retreats starts. It is more solemn then ever, given by two Jesuit to all the Josephites together. The Founder attends on the last day and announces the total abolition of any holidays outside the convent (46): He sees that the safest way to ensure the success of his project is to enforce the strictest observance of the rule.

On the 5th of September the third general chapter opens. In the presence of his vicar and the novice master (47), Fr Ignace makes a detailed report to Canon Van Crombrugghe of his visit to the four houses. Then he leaves the room to allow the other two members of the council "to say what they think about him". After that Fr Ignace and then in turn the superiors of each house are listened to. Then the different appointments are made (48). Then the decisions which had been prepared and adopted ad experimentum by last year's chapter are adopted definitively.(49)

One decision, taken outside the chapter and a closely guarded secret, is going to have a greater influence on the future of the Josephites than its author ever suspected. Canon Van Crombrugghe had clearly assigned to his Institute a place in education as distinguished as that held by the diocesan clergy and the Jesuits. The Jesuits gave him M. Valentyns for his boarding school at Melle and the diocese agreed to provide a spiritual director for his other boarding schools. Had the Canon heard of the plans of Fr Chamiade of Bordeaux? This priest had founded two teaching congregations at the same time as the Founder, one for women and one for men. He had just introduced in Rome a request for a decree of approbation. He had established his congregation of Marianists or brothers of the Society of Mary as a mixed congregation "composed of members who were priests and others who were lay men." The Founder had many reasons for wishing to include a few priests among the members of his congregation. In order to inspire confidence among the lower and upper middle classes, when it came to secondary education and a preparation for university, he needed a high class congregation, that is to say, one which was directed by priests who had professional team of lay teachers, men of learning, to help them.

The discouraging assessment of the Gent clergy on the taking over of Melle underlined this only too clearly. We believe that this was the reason why the Canon and the Josephites allowed people to think that M. Valentyns was the superior of the boarding school. It was only a spiritual direction given by priests who were members of the college staff which could engender in young people deep religious convictions, a dynamic Christianity, which was in fact the raison d'être for his foundations. Perhaps the decision was taken during October when M. Valentyns himself, disappointed by the Josephite, hesitated to defend them before the pupils. Canon Van Crombrugghe knew that he had a sound educational method. He knew that the promise of the priesthood would increase the number of postulants coming from a good family background, as well as raising the general level of the community and bringing in other well educated and distinguished young men. This would be true also for those who did not wish to become priests. We would even dare to say that the presence of priests would help the congregation escape from the provincial mediocrity of Grammont and introduce it to the disdainful revolt of Athanase not least in that his desire to be a priest did not fail to make an impression on the Founder.

Finally, Latin, according to the doctrine of M. Sellier, must be part of any complete programme of studies even for those destined for business. Latin was closely linked with studies for the priesthood.. Canon Van Crombrugghe's friends and advisors both in the Episcopal offices of the diocese and amongst the Jesuits were very much in favour of this programme of literary and scientific studies rounded off by the study of Latin. Mgr Sterckx who did not have a complete framework of diocesan colleges even wanted the Josephites to teach classical studies. Fr Ignace noted, "In 1837 our reverend spiritual director and the Father Superior, after careful thought and having listened to wise advice, decided that some members of the Josephites who were found to be suitable not only on account of their learning but also because of their supernatural spirit, would become priests. This would ensure that the order of the Josephites would fulfil the aim of their foundation."

The school year began on the 3rd of October at Melle. The start is a satisfactory one. Ninety pupils return as compared to 128 the year before. At first sight everything seems to be in order. The staff is made up of four Josephites: Xavier, the superior, Ambrose, the Prefect of studies, Athanase, and Albert, M. Valentyns and six lay teachers who remained in the employ of the new direction. Six choir novices are on the staff ( Their clothing had been put forward) together with five lay brothers and a brother postulant.

Athanase is the cause of the first set back. Together with the Canon and his confreres he has drawn up a course on commerce for the upper class a course, intended to make Melle's reputation. (52). The course is too difficult and the pupils feel unable to follow. Athanase, instead of making the course a little easier, makes even greater demands on the pupils then get gets angry, insults and brutalises them. As well as this there are several breakdowns on the domestic front: a meal is badly cooked and served late because "the brother cook is not yet used to the ovens". The senior pupils rebel. M. Valentyns and the former teachers refuse to take sides with the furious Athanase. The Canon tries to calm things down and intercedes with the lay teachers and M. Valentyns. He guides the conduct of the other three, Xavier, Ambrose and Albert. Xavier, the superior stands back from the dispute over the commercial classes and refuses to exercise his authority in such a dangerous situation. Ambrose who is directly responsible for the pupils, intervenes energetically following the advice of Albert who is the only sensible one in the group. Unfortunately, in spite of the impressive title on the postal address Mr Ambrose, prefect of the Melle boarding school, Athanase has lost respect and he reacts irrationally. He writes to the Canon: "An end to generosity, an end to courage. Speak to M. Valentijns, discuss things with him every day. The Superior must be handled carefully." (53).

At the same time the Founder encourages Athanase: "Je vous felicite ............. (54) ............ (55). .................... le faire croire."

The novices, caught up in the whirlwind of work, lose their religious spirit; the superior, whose handwriting and spelling leave something to be desired, does little to raise the prestige of his team, neither does the prefect (Athanase). The Founder thinks about building up Melle around Albert. For twelve years the canon exchanged letters with Albert. These letters are of the greatest interest and in them we read the history of the painful, slow and precarious fulfilment of the Canon's decision in 1837 to take on Melle. On Albert's advice he suppresses the title Prefect of Melle boarding school which is somewhat ironical in the light of events. He, in his turn, urges Albert to take good care of the novices who he is responsible for. He tells him to nurture his handwriting since at the end of the day the boarding school at Melle will be his responsibility.: J'ai recu ............................... je fais (56).

That was how Melle began on the 3rd of October its struggle to survive. However, we would be wrong to think that all the canon zeal was expended on Melle.

On the 6th of October the sisters open a house in Brussels dedicated to the Holy Angels. Although Madame Olympiade organised the move the setting up of the new house (57), it is Madame Aloyse who is named the superior of the small community of two sisters and a few girls in the day school. It is Aloyse who wrote that very evening to her spiritual father: " The local clergy have given us great support and assure us that because of the shortage of church schools, we will do a lot of good in Brussels. They say so many flattering things about you reverend father that I dare not damage your modesty by repeating them to you. Our little household make a strange sight. We are short of quite a few much needed tables, but we cheerfully get by as best we can. We are happy to experience the realities of religious poverty."

Here is the Founder's reply: " My good wishes and my blessing goes with you on the journey which God's will has made you undertake. I say it with simplicity. I have commended our Institute with a special confidence to the Holy Angels. I have invited these celestial spirits to bring us pupils so that we may have the indescribable happiness of making the Lord our God known and loved by the creatures who are called this great honour here on earth. There have been times when I have wanted to act with a sort of violence towards these spirits who are destined for the service of souls. I want to give them an order on behalf of their Q, our esteemed patroness on behalf of our divine Master Jesus Christ himself. Since this is how I have acted on behalf of the Institute you will understand that the convent dedicated especially to the Holy Angels has a special place in my prayers and in my efforts." (58)

On Christmas eve, Madame Olympiade having finished setting up Aloyse's little community, sets off full of confidence to take possession of the convent of the Queen of Angels at Malines. She is accompanied by the superior designate, Madame Clothilde, and three other sisters taken from the house at Mouscron. In fact they went first of all to the archbishop to ask for his blessing. The archbishop said to them: "Ladies, whenever I can be of use to you, you will find me ever ready to proof my zeal to you. From this moment I grant you are the permissions which you enjoy in your other convents, and to show my affection for you, I want one of my nieces to become your first boarder." Next day he sent them an altar and different things for the chapel. Flore, for whom this house held an extraordinary fascination knew just how poverty stricken Clothilde was. She sent her everything that wasn't needed at Alost, which led the young superior of Malines to say: What charity exists among us! Oh yes ! I say it again, what charity. It is one of the consolations by which God spoils us and pay us back for the little sacrifices which are, I believe, inherent in every new foundation." (59)

At the other end of Canon Van Crombrugghe's territory, the parish priest of Ostend has asked for the sisters of St Joseph to take on a school which up to then had been run by lay women. This time it is the turn of Mother Elise, the superior of Bruges, to set off with several of her sisters to give class to children of the middle class and the poor children as well.. (61). Let us add that she is inspired by that charity which stops at nothing. (62). For it was in the depth of winter. "These poor children will be very cold," the Canon writes to Clothilde, he wants to strengthen the oneness of heart of all his spiritual daughters, "but God will take care of them, it to do his work that they have the happiness of taking on the apostolate that calls them to that place" (63). It is certainly true that an authentic poverty doesn't frighten this community which is kept warm by mutual affection." (64)

In these circumstances what else can the father of these congregations do other than to finish the year with these words, full of joy and confidence ? He goes so far as to apply them to the Josephites, even when he speaks to them about Melle. Writing to Athanase, he says: " Because a few do not have a real spirit of God and seek their own success rather than the divine glory, they had to be humiliated by the Lord's merciful love. This was not in order to discourage them but so that they would come out of this humiliation purified........... Amen Amen " (65)

On the 29th of December he writes to Mr Albert: "soyez genereux ....................... ne commence" (66)


NOTES

(1) And allied to a liberal family. But if by accident his institution is more or less linked with liberalism, it is possible to conceive its evolution in a more recent period towards a truly popular "modern humanities".
(2) 14 December 1833.
(3) The offer was made.
(4) "The reverend Father Superior has told me of his fears for your health and how your zeal for study might be greater than the physical strength the Lord has given you. You are too dear to us, my friend, for us to forget our duty in this matter. I order you to look after yourself and to avoid excessive study. You could run the risk of losing the fruits of your work both for others and for yourself, by going against the plan of Providence and when you have worn yourself out by working beyond your strength, you could end up with a sick body and become a burden rather than a help to the Institute. I recommend that you take a little food and a little physical exercise from time to time. Finally, you are to make it your duty to be careful and to look after your health in a reasonable way, both for God and for the Institute." (Letter 93)
(5) 13th of March. He is referring to the Easter holidays.
(6) Athanase to Grammont, Ambrose to Halle, Xavier to Rooborst.
(7) The pupils are undisciplined and lack a spirit of work. Brother Benoît, kind and devoted, "who has the progress of the pupils at heart", is very upset. The same letter informs us that this brother also has problems with his eyes. He is anxious to the verge of scruples. He stays away from holy communion for long periods. It is only by making him give a promise that he can be brought to receive the sacrament.
(8) 5 October 1835.
(9) In 1834.
(10) In 1835.
(11) In 1837.
(12) There were four choir novices.
(13) Since his childhood Canon Van Crombrugghe was sued to looking after his eyes.
(14) 26th of March 1836, to the Superior General.
(15) 29 April 1836.
(16) 27 June 1836. On the 29th of April he had asked the Superior general if brother Albert could be given a class in which he could be give more attention to French.
(17) 26 October 1836. The brother Athanase: "I constantly recommend to your zeal," he writes in the same letter, " the instruction of brother Benoît and the other brothers in the convent of St Joseph."
(18) 29 December 1836, to the Superior general.
(19) 29 April 1836. At the beginning of 1836 the Dean of Halle had urged the Founder to increase the number of brothers in the convent of Our Lady. Using all the friendly charm of which he is capable, the canon explains to him that it is impossible. In this same year he insists once again on good manners: Quelqu'un ............................ de l'Institut". Once more he insists on prudence. It is the year of the first communal elections at Grammont and there is a intense political struggle between Catholics and Liberals.
(20) Later, after 7 years.
(21) In 1836 the bishop will grant several new favours amongst others the appointment of a spiritual director for each house.
(22) The cassock with the closed collar and the winter coat were very like the cassock and coat worn by the Jesuits. At this time the Jesuits were called Mister in their colleges. It was canon Van Crombrugghe's intention that the title Mister would only be used by people outside and by the pupils. Very soon the title Mister, and Madame in the Ladies of Mary, would be used amongst the brothers and sisters to distinguish them from the lay brothers and the lay sisters. The parallel between the Jesuits and the Josephites is obvious.


CHAPTER V. The enterprise and the personnel about 1840.


The project undertaken in 1837 goes on, but will the people involved in it with their trite everyday lives still hold any interest for us? A moins qi'il .......................Providence. As for us, if we dwell on these little commonplace intrigues and on their obscure heroes, it is because we believe that the essential character of canon Van Crombrugghe, over and above his supernatural serenity, which cannot be put into words, is his fatherhood. All his pedagogy is simply spiritual fatherhood. Apart from his own sanctification, the main drama of his life is his spiritual children. The two coincide because it is by being a father that he will achieve holiness. He sees each soul in its unique individuality. He has to accept each one as an absolute and if it distances itself from him, if, in one way or another, it becomes less his child or even ceases to be altogether, he suffers and accepts. This final acceptance which disturbs us at times because of its inhuman abruptness, is considered by him to be sullied by a too human element which is disturbing. For the next twelve years we will follow his journey through spiritual purification.

A pivotal year in this period is 1840 which was, in the Canon Van Crombrugghe's overall plan, no less important than 1837. During the three years from 1837 to 1840 the new initiatives prove their worth. The time has now come to finalise the statutes of the Josephites and the Ladies of Mary. 1840 is a historic date for the Ladies of Mary. In that year they develop their own distinctive individuality within the family of the Daughters of Mary and Joseph. Olympiade is elevated to the rank of superior general, the mothers house is moved to Malines, they become officially a congregation belonging to the archbishop. They are now under his paternal authority. Henceforth the constitutions will designate as first superior, the archbishop of Malines for the ladies of Mary, the bishop of Bruges for the Sisters of St Joseph and the bishop of Gent for the Black Sisters.

The first deaths.

In the Congregation of his spiritual sons, which caused him all sorts of worries and pain, Canon Van Crombrugghe, was spared one trial in that hardly anyone died. It was marvellous and the Lord was given thanks for it.. In the Ladies of Mary deaths followed one after another in an extraordinary succession. The necrologies all mention an edifying death, a beautiful death or a holy death (1). As he himself will observe later on, several of these pure or repentant souls appear to have entered the convent in order to die there. There will come a time when the Institute will adopt this saying: "To work for you, O my God, or to die so as to rest in you." This saying sums up the reality of the early years. It would take quite a few years before canon Van Crombrugghe fully understood that these early deaths were in fact the best gift God could give his congregation. Once he had fully understood this he had only to abandon himself to be with Christ.

Nearly all the young sisters who wore the blue scapular have a delicate complexion. In 1834, mindful of the breakdown of his own health when a curate at Mouscron, he had closed the convent at Maldeghem and handed it over to the brothers, because the health of the sisters was not sufficient to endure the harshness of the apostolate, especially the long journeys and the poor roads. (2) Nonetheless he was obliged to impose on them a regime of intensive study though he insisted that it was one of moderation, regularity, method and perseverance. " Learn more and more about the sciences, so that you can be of ever greater service to your neighbour, in your little family of Mary and Joseph. Apply yourself to study with courage and perseverance. It is not by violent effort, but rather by calm and repeated endeavour that you will become educated. Whatever you cannot understand at first will become easy when God will give you his light."

From 1837 onwards he is obliged to throw them into pioneering work on several fronts at the same time. They are under express orders to increase their foundations. Under Olympiade's leadership, Aloyse and Clothile are the first to be set to work. At the beginning of February 1838, no sooner has Aloyse taken charge of her small community at Brussels, warmly recommended to the minister of the interior, than the Founder becomes anxious: But, my child, you are ill. Take care to follow the wishes of your Holy Rule and those of your superiors and take every precaution which prudence requires."

But God's decision is made. On the 11th of February, Canon Van Crombrugghe turns his attention away from Melle, which this time is about to collapse, in order to write to Olympiade: "My child, what sad news I have just received from Brussels. Our dear angel has received extreme unction this morning. In silence I adore God's ways, I bow before Him and pray with all my strength for the mercy of our Master on the family of Mary and Joseph. What a blow! But I keep quiet and abandon myself to Providence. No Lord, I do not despair at all of your goodness, it is infinite."

Mother Julie sends her vicar to the bedside with the mission to stay there to the end. The Canon went to Brussels himself, but overcome with emotion and fearing to exhaust the invalid, he returns to Gent and will never see her again.

On the 17th he writes to Clotilde: "I made the journey to Brussels on account of the sickness of our dear Aloyse's illness. You will have recommended our dear sick sister and the convent she in charge of to our Saintly Patrons and to your celestial Spouse. May we pacify the Lord and keep alive such an important sister who situation is as uncertain as ever. Reverend Mother Olympiade is magnificent in her courage and generosity. May the author of so much good be blessed a thousand times over for it."

The canon is still hopeful be fears risking losing everything by committing the slightest fault of presumption of lack of acceptance. The next day he writes to Olympiade: "I note with pleasure that here is still hope for our dear invalid. We must not cease for a moment interceding with our Mother and her holy Spouse; perhaps it will please the Lord to spare such a useful instrument for the Institute. However, may our acceptance be ready for every trial. We must not hinder God's way. If He wishes to take from us our angel of peace and consolation, may his holy will be done. Divine Providence always seeks what is best for us; so acceptance of everything. May God keep us in these sentiments."

Aloyse died on the 21st of February. She was still conscious as she lay dying and the Vicar general recited the prayers of the dying as well as the ones she particularly liked. Madame Alyse had only lived in Brussels for five months and yet a large crowd came to pay their respects to her in her coffin. "She was a unique superior." said Flore. "one we will not have again."

Canon Van Crombrugghe has to make a great effort not to deviate from the straight line of acceptance of the divine will. Two days after her death, with moving terseness he announces to his communities: "On Wednesday at 4 o'clock in the afternoon, our beloved sister Aloyse went to heaven to receive the reward which God has prepared for his brides." It is not until the 26th that he open up his heart to us. His young friend at Melle, Mr Albert, talks to him about the death and he replies: "You know my heart and you will have guessed the pain it has felt at the loss which the Institute of our reverend sisters has undergone in the person of Lady Aloyse; a perfect example of the religious virtues. The will of God, the happiness which this faithful spouse of the Lord enjoys in heaven and the influence she has over the heart of the divine Spouse; these are the things that console me and enable me to be resigned to the blow we have received from the hand of our heaven father. I kiss this hand which strikes us out of mercy and which itself applies the cure to the wounds he has decided to give us."

The loss of Aloyse adds to the difficulties considerably. He cannot leave Olympiade at Brussels much longer. Mother Julie must go to Bruges. The community there has been awaiting her impatiently ever since the departure of Sr Louise for Ostende. The Vicar has to go back to Alost to see to the business of the Institute. Flore runs both the boarding and day school there magnificently (4). At Malines Clotilde is running the day school and prepares to open a boarding section on the 1st of May. It is Mgr Sterckx's wish that this house become a centre for education and charitable works in Malines and Clotilde, we know, has at her disposal three of the sisters from old community of Mouscron. It is true that they provide her with a small body of qualified and experienced school teachers. But this has weakened Mouscron at the very moment the first stone of the new boarding school is about to be laid (5) and the boarders start to leave one by one. Finally, Madame Gonzague is one of the two sisters who accompanied Aloyse to Brussels. She remains within the Institute with difficulty and from 1835 the Canon is resigned to that fact that sooner or later he will have to realise her from her vows. Then suddenly the good news reaches the Canon that the "little saint" has touched the heart of Gonzague, who constantly returns to the dead sister's room (6) where grace wins the day. "You letter has an air of straightforwardness which pleases me. I am not used to it and you must continue with it. Let us forget the past, it is no longer yours, it must not be an obstacle to your happiness, not to the good that you will do with the help of the grace of our Saviour. Constantly remember your benefactor, it is thanks to her that you have returned to the path of duty." He is able to appoint her superior of the house and gets her to help the official author of the necrology for Aloyse in order, as Flore said, "to show us what we should be." (7) She is asked to collect together souvenirs of Aloyse and to set up a little family cult of this perfected model of a Lady of Mary. The Founder likes to share with her those feelings which she, perhaps, understands more than the others. (9) "I would like to have a generous heart, a heart like that of our holy sister Aloyse, in order to show God feelings of true thankfulness and a tender, true and pure love for the way of grace which we have received. Help me, my child, join with me and let us praise the Lord who grants us, so freely, the gifts of his infinite mercy (10). As time goes by, my affection for Madame Aloyse grows rather than diminishes ever since we no longer see her with our bodily eyes." (11) All this does not mean that the difficulties have gone away. To get a project going is nothing whereas to keep it going is much more difficult. Cries for help reach him from everywhere at the same time. "The Josephites............................. (12)" "I will try to get to Malines next Monday, get your affairs sorted so that can do a lot of work in a short space of time. However, I will give you as many days as can at the beginning of the week." (13). Sometimes he returns home rather scatterbrained. He has sealed and posted a letter in which he has written the wrong date. Immediately he sends a second letter: " I often do things badly when I do them quickly. I beg your pardon for my distracted mind. It is sad that at my age I am subject to these miseries. Wednesday 8.15 in the morning." (14) But there is nothing scatter brained about his heart: "This time I have to apologise. I really am late in replying to you. However, travelling, new business affairs which are in addition to those you already know about, and then a forgetfulness which from time to time gets mixed up with my thinking: all that is the cause for my delay, a delay which hurts me as much as those who are waiting for my news." But his comments on a word show us his way of thinking.: "The word forget, which has come from my pen, must not lead you to think that there has been any lack of concern on my part; just the opposite; rather there is too much liveliness in my concern." (15).

Nonetheless, there are consolations: Bathilde of whom he used to complain not so long ago, is at last overcoming her faults and failings and growing in holiness: "What joy, my dear child, to hear that Madame Bathilde is a consolation for you. You know the feelings of my heart for all of you and especially for those who are sick in particular (16). Blessed be God: Yes, Madame Bathilde has changed and I like to believe that his happy metamorphosis will last as it is the work of grace. I specially recommend this child ho I love dearly to Mary who is good and powerful." (17) Bathilde dies on the 26th of July 1839. Her superior is worried: perhaps she would have lived longer if they hadn't followed the directives of the doctor to the letter. " She has left us with confidence to give an account of her conduct and receive the prize for her victory which she has won through the grace of Jesus Christ. Surely the way she has finished her career is a source of happiness and reassurance? "

On the other hand Madame Gonzague does not remain faithful. The Founder takes care to ensure that he name is removed from every register and letter (18). We do not know the extent to which she wounded the heart of her father except perhaps by comparing it with Athanase who became unfaithful at the same time. (19) The first suspicions of a painful ending came when he learnt that a certain laxity had grown up in his school in the rue Finnquette. The finances were in chaos. The convent in Brussels was perhaps on the verge of collapse. In the end it survived long enough until a successor could be found. The work could go on and that in itself is a grace.

1840 was a decisive year in Canon Van Crombrugghe's carefully thought out plan. A year that was hardly less decisive than 1837 had been. The years between 1837 and 1840 had given him the opportunity to test just how solid his wider plans were. The time has come to give the Josephites and the Ladies of Mary their definitive form so that from now on they can progress along the road marked out for them. This operation is made even more complicated by the need to almost totally reorganised the administration of each Institute. As far as the Josephites are concerned, the authority of more than one superior has been dangerously undermined by the first contact with hard reality. The three years 1837 -40 have provided the opportunity for several of the new recruits to reach the age of twenty and become possible superiors. All the sudden changes made a strong impression on Fr Ignace. He notes "During these holidays the very reverend father was almost totally exhausted by all his thinking and reflecting."

In 1840 Malines becomes the Mother House of the Ladies of Mary. Olympiade who has become the superior general lives in the convent and runs it for a time without the presence of a local superior.. On the 27th of November, Mgr Sterckx, who became a cardinal in 1839, professes three novices and give the veil to five postulants in the convent at Malines. He mentions his admiration for the ceremony which was both sober, elegant and friendly. "I have never seen a religious profession which was so meaningful and moving as yours" he confided in the sisters, who were prouder than ever of their very reverend father.

Clothilde will straighten out the house in Brussels. The house at Alost which has been reorganised by Flore has made a good start. All that needs to be down now is to renew the house at Mouscron. The former Maison pieuse had taught the daughter of Mary and Joseph how to teach in the classroom, but over the last ten years the pupils were becoming fewer. Up until now, despite the change of name, it remained the fief of the former Filles d‚votes. The Founder's plan is that it should enter into the life and style of the Institute as a whole. His aim in accepting of the "sacrifices of his feelings" throughout this year of 1840 is to succeed in establishing a successful and harmonious Institute. The house at Mouscron had served its apprenticeship in renouncement when in 1837 it provided a small experienced band of sisters for very important house in Malines. When the Founder told the superior at Mouscron of the sacrifice he was asking of her, he made no reference to any other superior in the congregation but took the responsibility for the decision on himself: " Since Divine Providence had led us to make a foundation of the Ladies of Mary at Malines, I am forced to send some of our best subjects there." To the dismay of the Head teacher he set back this decision was for her establishment. Now it is the establishment itself which is about to be absorbed. Flore has passed through the test at Alost and now it is only natural that she should go to Mouscron at Mistress General. This means that she takes the place of Adelaide, the sister of Catherine who is the head teacher there. The Canon, knowing how brusque she is, strongly urges her to avoid confrontation.. The rules in teaching and in education which she finds in use there are those of the Founder but interpreted in a way that dates from the time of the Maison Pieuse. Flore tries to animate them with the authentic spirit which she has found in the heart and the soul of her spiritual Father. But how is she going to carry out her plans for a smart, well run boarding school which provides and excellent education, without constantly coming up against the out of date customs which have become traditional ? (20) Mother Catherine sees the problem and realises that she is herself an obstacle. In 1841 she " resigns with humility for the good of the Institute." Flore takes her place and is at last in a position to take in hand the much needed re-organisation. No sooner has this happened than the whole of Mouscron with its sentimentality and tendency to gossip, is up in arms at the way their dear old Mother Catherine is treated. She is 67 years old and has run the house for the last 25 years. Now she is replaced by a giddy young woman of 25, who, to make matters worse, gives herself the airs and graces of a great lady. The local clergy add their own voice to these views: look at the way these pious women are treated who have worked so hard for our young people.! Some of the gentry are miffed because their advice has not been sought over the change of head mistress. Mother Catherine gives way to sadness because in a few weeks her life's work will be destroyed.

Will Mouscron become a second Grammont? Flore is more spirited than Fr Ignace and sets her heart of becoming as simple and as good as he is. She follows the programme set out by the Founder and discreetly guides her sisters into the study of the higher spheres of literature, geology and physics. At the same time she sets up a model boarding school in the new buildings (22). She takes on the direction of a sodality of our Lady for working class girls and gives free reign to her special love for the free school. She gives catechism lessons to the little urchins of the working class area, gives help and advice to the young mothers, chats with the old and , following the example of her Father, enriches her conversation with phrases from the local dialect. "I have had two great loves in my life" she will say later, " the children and the old people, two extremes which meet together and which have an influence on me." She doesn't make the mistake of letting herself be fooled, a mistake the common sense of the local people would not forgive. She defends her right inch by inch and with the legal documents in her hand. In short, after a few weeks, the priests of the parish are singing her praises from the pulpit and she has made a good start in the renewal of the whole region of Mouscron. A renewal which goes beyond the hopes and wildest dreams of the sickly curate of 1813, as he struggled through the muddy lanes.

Order and regularity have started to return to the classes in Brussels since the arrival of Clothilde. His Eminence, the Cardinal likes to visit this convent which he fond of. Above all God has granted his grace and blessing. The only problem is that there is a short age of space in Brussels, just as their is at Alost and will soon be at Malines. But what other aim could Canon Van Crombrugghe have had in the steps he took in 1840, other than to make the Institute ever ready to respond to the slightest sign from on high ? " We will carry out our plans for Alost and continue to follow whatever plans God reveals to us for Brussels. We will keep our will and our spirit in the dispositions we need to follow with docility the ever adorable plans of divine Providence. Believe me my dear child that that is the most important thing for us." (23)

Ever cheerful and friendly, the "dear child" shows the same docility whenever it is a question of herself or the house she runs. She is ready to take the medicines prescribed for her and ready to accept death when it pleases God. "You letter, my dear daughter, gave me real pleasure. It is reassuring for me to learn from you yourself that you have placed yourself in the hands of the Lord and that you wait for him to give you the cures you need for your heart and your soul. It is the one way of being certain not to obstruct your cure." (24) "I have gladly heard the news that your spirit is in peace and that you have generously abandoned yourself to God's holy will." (25) In the end she prefers death. We are told how she spoke with rapture about the happy moment of her death. The doctors prescribed a change of air. She was moved to Alost where she died on 11 of January 1842. By this time Canon Van Crombrugghe has made progress in the science of death.

Two superior generals

In the gradual education of this former teacher which the Holy Spirit had undertaken, another lesson awaited which was intended to lead him further towards total submission to Providence. There is nothing more beautiful in his life than his spiritual fatherhood through which the Father of all life and light reached out to others through him. This spiritual fatherhood ran the same risks as the fatherhood of the flesh. There is always the tendency to want to exist and act in those you have given life to, rather than gradually liberating them so that they can act in themselves. Would Canon Van Crombrugghe develop an overpassive docility to himself in those he appointed to positions of responsibility ?

He had such a respect for authority, it is Flore who tells us about it and complains about it at the beginning of her mandate as superior, that as soon as one of his daughters became a superior, he stopped calling her my child and addressed her the rather cold term of Madame Superior. Didn't she understand fully that in acting this way he was following his duty but he did so with a heavy heart and against his own nature? As far as his congregation are concerned he could say with sister Aloyse that he did not "love them as babies". The story is his life shows us how he lead them to that adult maturity which allowed them to do without him. It is true that the formation he gave to Fr Ignace can be summed up in two words: an ever paternal concern for his inferiors and total docility towards his spiritual father. This formula was imposed on him partly because of the natural limitations of William Vandenbossche. From then on it was used by the Canon to limit that wretched pride which tends to corrupt even the most legitimate authority. But far from using the formula of paternity and docility for his own ends and to see it as an alibi for his own ambition or sentimental tyranny, he transformed it with great skill into a service for the religious community. In the vicar general and the master of novices Ignace had two religious who were obedient and affectionate sons. They admired his simplicity and docility which .....................................familial. It can be said that the constant adjustments which canon Van Crombrugghe made to his rules right up the his death, had only one aim, to bring together each category of his children into a living an autonomous unity at the service of the bishop, the church and God.

This understanding of government was to become a reality in a surprising way with the emancipation of the Institute of the Ladies of Mary in 1840.

In 1838, after a probationary year, Canon Van Crombrugghe made definitive the division of the Daughters of Mary and Joseph (26) into two distinct congregations. Or rather he succeeded in detaching from the old Institute which was very like the Josephites, a new organism which was of a superior quality. If he appeared to demote a little the Sisters of St Joseph by making them give up part of their religious habit, it is because he could not find any better emblem for the Ladies of Mary than the blue scapular.

In October 1838? he calls a meeting of superiors and informs them. " The two branches of the Institute which are already separate in reality will in future have no links between them other than a common origin, spiritual affection which comes from it , more or less similar aims and the same love of a common Master and saviour, Jesus Christ." (Source ??)

Following the example of Fr Ignace, Mother Julie was a model superior general, not in her spirit of initiative but in the fusion of her maternal character and her docility towards her spiritual Father. With a real simplicity she continued to run the two branches of the Insatiate right up to the day when, by means of a message from an ordinary sister, she received the order to change her habit and give up the government the Ladies of Mary " to become merely the mother general of the Sisters of St Joseph." This is the story what happened which has been passed down to us in the traditions of the Sisters of St Joseph.

It is evident that she accepted the order with perfect humility "like a saint." Her soul is so transparent that it is totally revealed by even a phrase of hers: "Yes, very reverend Father, " she writes to him one day, "these feelings of gratitude and love grow day by day as I see more and more the effort you make for my wellbeing and those of your dear children in Jesus Christ. You courage rouses me up to carry out my duties so as to support you and promotes your ideas with the help of my feeble qualities, not neglecting to accept them as my own."

The Sisters of St Joseph have also recorded, with a painful astonishment, that this order reached them in a most unexpected way. There was some sort of misunderstanding which might have a psychological explanation. The sisters who were sacrificed generously accept the complex manoeuvre of their father, but they had no real idea of the reason for it or of the details which justified it. It would take some years before they would fully understand the Founder's thinking. Having seen the way in which Olympiade generously provided a solid government and organisation in very difficult times, he felt in conscience, before the Institute and faced with the work to be done, obliged to place her at the head of the Ladies of Mary or at least someone else with the same qualities. His affection for Mother Julie remains. She always preferred to efface herself and delighted in taking on the most humble of tasks. The Founder was pleased that he wouldn't have to force on her a responsibility which was beyond her powers and which might have caused her distress, as it so often troubled Fr Ignace. It could be said that she even prepared herself for this renunciation in agreement with the Founder. During the month of January, while her Vicar (Olympiade)was called to the bedside of Aloyse, we find her at Alost tidying up her affairs. Once she is free she intends to go to Bruges where she is badly needed after the departure of the superior for Ostend. The circular letter which informed the Ladies of Mary of the final decision is phrased like this: " The Institute of the Sisters of St Joseph being separate from the Ladies of Mary, and the government of both Institutes being to much work and too much worry to be in the hands of one superior for much longer, I have agreed to allow our reverend Mother general to give up her responsibility for the Institute of the Ladies of Mary and to have responsibility only for the sisters of St Joseph. Until another superior general is appointed, Madame Olympiade will continue to govern your Institute as the Lady Vicar." (Source ?)

XXXXX

The Founder for ever repeats "These good sisters bowed to the changes with an edifying submission." Nonetheless the scars of the wounds remained visible. The reorganisation of 1847 had badly affected their teaching. In 1845 Canon Van Crombrugghe begs Flore, at this time superior of Mouscron, to go to the help of the sisters at Bruges: "Our sisters of St Joseph at Bruges need some extra help with the teaching. The method is flawed and there is nobody amongst them capable of giving proper advice to the class room teachers. You know how important it is that we forestall any feelings of regret at the separation of the Institute of the Sisters of St Joseph from the Ladies of Mary. This comment alone is enough to make you realise how you are to behave." (source?) These sisters never ceased to be rivals with the Ladies of Mary for the affection of their common father. A supernatural affection continued to flow from one Institute to the other at the express wish of the Founder. The two superior generals greeted each other with the name of sister and they maintained good relations "so as to arouse each other to walk constantly towards the respective aims of their two religious families." (Source?)

In order to prevent the Ladies losing that spirit of simplicity on which he had built all his communities, he sent them this circular on the 24th of November 1838when he called Mother Julie to be general: "One of the distinctive characteristics of your Institute, my dear children, is simplicity, sincerity, openness of heart towards the superior God has given you. You have been brought up in this simple openness; this precious practice must always be observed amongst you. It is one of the most powerful means that can ever be used to obtain the spirit of simplicity, of purity of heart and that friendly cheerfulness that one expects to find amongst the daughters of Mary and Joseph. It is from a true and generous practice of openness of heart that comes the tranquillity of spirit and that fine union of hearts which we see amongst you. If there are subjects among you who have lost their first enthusiasm, their zeal for the glory of God and the happiness which distinguishes our children, I do not fear to say that the usual cause is a cooling on their part, then a failure to use that great means of perfection which your rule provides which is an open and honest heart towards you superiors. Whether this openness takes place as an outpouring of feelings, or with a sort of dryness with no joyfulness of heart, is of no consequence. To perform the act I am talking about here successfully, you must examine yourself with simplicity and truthfully explain your situation and the nature of your heart whether good or evil. An obedience towards everything your rule wants and a mistrust of your own insights are the undiminished source of a solid calm, a true peace and real virtue. You can believe in this from the wise and good St Francis de Sales. Take it from my own personal experience; since it is more than 25 years that I have laboured at the direction of souls and more than 21 years at the direction of your Institute." (Source ?)

Olympiade was in delicate health but she gave of herself without counting the cost. At twenty seven years old she could be very friendly. She was Mother Julie's side first of all as her Vicar, then she worked alone, in reality running the Institute after the departure of Mother Julie for Bruges. On the 25th of March 1840, all the Ladies with the right to vote (27) gathered together at Mouscron. The Founder explained the rule of the Mother general and the manner of her election. For the first time the Ladies make this supreme decision for their Institute. They elect Mother Olympiade as Superior general and she in turn names her council. The excessive autonomy of the different houses is broken. At Mouscron, Flore takes the brunt of the complaints and does her best to deal with the worries of the sisters. More than ever Canon Van Crombrugghe will think about the election of a local superior by the community. All the members of the council belong to the group of young sisters except for Marie-Anne, the Mistress of Novices. On the 15th of May, Madame Olympiade, ten novices and their Mistress set out to take possession of the new Mother house in the archiepiscopal city (Malines or Brussels?) The mother house will also be the noviciate and he very next day His Eminence cardinal Sterckx arrives to preside at the inauguration. Mouscron which was the second cradle of the Institute, becomes a house on the outskirts of the congregation. Madame Flore is already at work transforming it, as she had done at Alost, into an authentic house of the Ladies of Mary. Finally, the cardinal approves the rule which after several years of detailed work had been refined to an ever higher level.

Now, for the first time, Canon Van Crombrugghe is going to experience what it is like when one of his spiritual children on whom he has bestowed, with his blessing, the right and the duty to taken on all by herself the direction of one of his religious families, slowly but surely shuts him out. Olympiade combines an austere asceticism with a cultural refinement both of heart and intellect. In this she is a true representative of the Institute. She follows the canon's formula by combining boldness with sound common sense and under her guidance the Institute makes progress. However she lacks that soothing maternal charm which is able to win over the hearts and the good will of others. Above all she lacks that spontaneous docility towards her father which prevents him from being fully the father of the congregation through her. Their is something savage about her asceticism. We possess a curious note written by Flore who was assistant at Alost at the time: "I do not know, reverend father how I ought to behave towards my reverend Mother. She has asked me to correct her, but I dare not do it too much. However she wants me to because she told me the other day that we would not continue to get on if I went on speaking to her as I did then. I believe I minimised the faults which her imagination had blown up and which she said she had and which were the cause of her wrongdoing. I will try to help her as much as I can. Very reverend father I ask you not to spare me either, if you please." The last part of this quotation is full of common sense compared with the total sincerity contained in the rest of the note.

The lofty pedestal on which the Founder had placed the superiors general meant that this abruptness, no doubt well intentioned, increased as the years went by. On the 6th of June 1840, a mere two and a half months after the election, we find this comment coming from the pen of the canon (28) "I suspected that Madame Superior was ill and I have prayed for her to God. My fear it is that it is some imprudence, some little excess which is the cause of her indisposition. Authorise Madame Angelique to watch over our dear superior whose docility isn't all it should be. I do not like this half hearted docility. Believe me they are not pleasing to God."

The sisters of St Joseph continue to make good progress. Mgr Boussen (Bishop of Bruges) has accepted them as a gift and regards them as his own personal congregation. It is with a strong paternal spirit that he takes them under his protection. He approves their rule in 1841 (30). He gives them his own Vicar general, Fr Scherpereel, as their confessor and he in turn has such a strong feelings of care and affection for them that Canon Van Crombrugghe attempts to draw some of it down on his house at Mouscron (31).

Brother Athanase

There comes a moment when a father has to fight to the end against the inevitable. This happens when a child becomes unfaithful, not just to the Canon but to God himself. In these circumstances what is the struggle but to serve with all his strength the merciful and paternal Providence of God?

Athanase is 15 in 1831. He has just placed his life in the hands of the Canon: " The concern I have for you is the reason why I want to know in your own words if you are continuing to respond faithfully to the graces. Tell me simply, without elaboration, how you are since receiving the holy habit." (32. Letter 32). The father has quickly detected quickly Athanase's exuberant nature. He realises that he can easily develop his religious fervour but he must also inspire in him: "not a sentimental feeling of love" (Lettre 63) but "A firm resolve to sacrifice everything to God, and to do everything you do for God. Have no other desire, no other support than that which is given by obedience. " (Letter 63) That is where Athanase's weak point is to be found. He does not understand the real nature of a religious vocation. The Canon undertakes to explain it to him during the long holidays when he can spend more time talking to him: "I want you to be happy in the sublime state in which you have been called by the love of Jesus Christ. You will be happy when you become holy. Work for your sanctity and you will respond to the expectations of God, of the church and of your superiors." (Letter 36)

Did Athanase ever understand the true nature of a religious vocation? Was it ever his intention to consecrate himself for life and to follow the narrow way without any other expectation other than his holiness and his happiness? He forever taking steps backwards, then he comes to himself and leaps at an ideal, not out of obedience but because of his own desires. No wonder the canon tells him: "Don't look back......love your holy state and make it loveable. rely on the affection of your devoted spiritual father." (33 Letter 59)

He will only rely on the canon's affection when it supports him in what he wants. Of course, the Canon's great projects coincide with his own ambitions and at certain moments there is not another Josephite as enthusiastic as he is. But in the daily grind of everyday life, faced with the reality of coping with his confreres, his pupils and his Institute which hinder his tempestuous progress, he gives way to insults and harsh treatment and rejects them all, confreres, pupils and Institute.

So it is that a misunderstanding is born. At the very beginning of their working together to move the congregation forward, the Canon had advised him in a post script : "Vous aurez deux p ................ Athanase" Thanks to this post script we know Athanase better than any other Josephite.

It is true that he regrets his heavy falls, that is to say, his moments of violent temper when he gives way to insulting others. In the end in his own eyes he is humiliated by them and he gives way to tears and becomes ill. In these moments he wants to over come them and he asks for advice. The Canon's therapeutic advice is one of the fascinations of the private folder. While the Canon attempts to cure him of his pride, his ambition and his scorn for others, Athanase seeks only to be cured of his temper.

Canon Van Crombrugghe is a model of the perfect Christian humanist. He has only one method which is the imitation of God made man. It is to reproduce all the charm of the Master by forgetting oneself so that the only reason for acting, living and existing is to devote one's life to God's will and to find happiness in sharing ones life with others.

In the religious family of Mary and Joseph this total self giving has a very special quality. The divine will, to which the brothers totally submit themselves with a great love, is represented by the affectionate and paternal authority of the local superior, the even more paternal; authority of the superior general and at the top the authority of the spiritual father himself (the Founder). The members of the congregation devote their entire being to their brothers in this one united family, to the interesting young, to the poor who are the privileged friends of the heart of Jesus. According to the words of the divine Master himself, imitate Jesus, means first of all being humble and gentle of heart not in the mind, that is too easy, but in the heart, that is to say by living it out in a practical way. There is a oneness about this theme but its variations are numerous. So are the methods of direction employed by the Canon. Sometimes he sends the person he is directing the outline of an instruction he has found amongst his papers (35). At other times he recommends the chapter of a book he has written: "If our dear brother Athanase need to be taught about anger, tell him to read what is written in the Manual of Christian Youth. I hope he will get some help from reading it, if he reads it attentively and with the right spirit." (36. Letter 75) Usually he directs by means of his letters: "Plus de gaiete.............et humilite" (37 Cannot find reference?).

In the beginning Athanase got so much support from his almost daily contact with the Canon that he got the impression he was making progress: "It is with great pleasure that I have noticed how brother Athanase wants to work seriously to achieve perfection. May it be a source of the Lord's blessing." (38. Letter 80) "I think I have made some progress with Brother Athanase's character by reasoning and by making him see that you sometimes make mistakes if you take decisions too hastily." (39. Letter 120 in Flemish).

In the end, the confreres at Grammont, whose refinement he was entrusted with, prove to be too uncouth. He throws down all his problems in a heap at the Canon's feet adding his commentary. "You will see in my two letters to Brother Athanase (letters 129 and 130) how delicately I deal with him who, on the other hand, deals so indelicately with others. We must pray for this poor child. May he come to understand how gentle and humble is our Divine Model." (40. Letter 131)

Athanase is unable to go on and the Canon starts all over again his work as a father: "Enclosed is my letter to your poor brother Athanase. He has poured out on me all the bile which was suffocating his heart. If only he could get rid of it entirely ! I bear him no grudge; his unseemly, even insolent tone was without parallel for me. I will put with anything in order to appease the wrath of God. I act like those hit in the face by the pus of a bursting abscess: far from being angered by it they rejoice in the relief that it provides to the patient. As for his questioning of his vocation, I have nothing to say. Should a man who has made vows be questioning whether he should keep them? His is quite simply the language of an apostate. Pray, my dear brother, pray; God is almighty and his mercy surpasses all his other attributes. (41. Letter 143)
If it were not for the fact that we possess these lines we would doubt the suffering of this man who is able at the same time to write a letter which is so full of tenderness that he wins over the one who is to blame. "Votre lettre ............ pas digne" (42. Cannot find this letter. is the date wrong?)

Perhaps there is a chance that the foundation of Melle will be the ultimate test for Athanase and that it will release all the gifts of this complex young man so that he can grow and flourish in peace of mind. The signs are far from good. In May 1837, during the great preparations, he visits the convent at Alost with the Canon and scandalises the sisters with his lack of humility, his blindness to his own shortcomings and by the way in which he runs down his confreres. He is truly a mediocre soul and from then the story of his religious life is a succession of setbacks and new beginnings with successive crises during which he finds all sorts of pretexts to give up the obligations of a perfect life.

The testing experience of Melle proves to be a total disaster. After his set back, Athanase runs to Grammont where he meets with the Canon to talk with him. Alas this meeting is the first example of many in which he bursts out into a tirade against Fr Ignace. The Canon interrupts him: "You speak and act like an atheist" and thinking about his violent behaviour which has alienated his pupils: "Your behaviour is like that of a tyrant". - Athanase replies, "You admit that I must leave your congregation; you yourself say that I am running the risk of damnation by staying." The Canon tries to calm him and explains that that was not what he wanted to say and he gives him some advice...

After a short period of calm the misery begins again with even more violence. This time it is Xavier and Ambrose who have dropped a match in the tinderbox. The second, encouraged by the first organised "an outing to win the affection of the boarders" who they were still far from having control over. According to Fr Ignace's diary they allowed the boarders, one Sunday evening "to go and see the steam train at Gent" The sad result was that the boys soon dispersed into the town to return later one by one rather the worse for drink. M. Valentijns was very upset and discouraged. He wanted to leave Melle which had changed beyond all recognition since the arrival of the Josephites. In this instance, as in all others, Mr Xavier behaved with inconsistency. Athanase had big rows with him. Canon van Crombrugghe promised M. Valentijns that he would take the necessary steps to prevent a repetition of such escapades. He goes to Melle and speaks with the religious and the pupils, and, thank heavens succeeds in improving the situation at once. But what is he to do with a Superior like Xavier who is the oldest of the post 1830 generation of Josephites? "Brother Xavier is also full of vanity", he writes to Fr Ignace and compares him with Athanase, "He has very little knowledge and still less judgement. I know him very well at the moment." (43. This letter appears to be lost or wrongly dated.) The Founder look to Albert to make up for the incompetence of the superior. He writes to him in a tone which we meet here for the first time. "I wish your superior's handwriting were better formed. He writes like a schoolboy and even a careless schoolboy. I have been forced to make this rather unflattering comment to him but the honour he should have as Superior has made me make it in spite of myself. If his writing does not improve I shall be forced to forbid him to have any written communication with the parents of pupil. You can make the same observation to him if you think it is appropriate either directly or through the brother Vicar (Stanislas). Until such time as your handwriting has improved, brother Ambrose will have to write in the cases I have just mentioned. The addresses written in the superiors handwriting make me blush and I would be ashamed to have to say that it belongs to the superior of our boarding school at Melle. I write badly, but at least I take care over certain things so that it cannot be said that it is neither through negligence or through lack of taste and instruction hat I do not do better." (44 Cannot find letter as yet). If Athanase ends up leaving the congregation the work must go on. Albert is to settle down to study physics, mineralogy, commerce but without arousing any suspicion: "Brother Athanase's health is not strong; that alone could be a reason why we will have to get another teacher." (45).

Nonetheless, Canon Van Crombrugghe will not let go of a drowning child. He succeeded once again in getting through to him. Athanase is sorry, he weeps. Let him then crown this bitter moment and go and present his apologies to his superior. A superior is probably as much to blame as he is. Is it so difficult to confess one's own failing to someone who is no less infallible? "Let us go forward with courage (Come on be courageous). Speak with your superior and you will be healed; no more will be thought about the matter save to commend you to God. I give you my blessing and I beseech our good Master to add to it the unction of his grace which will heal the wounds of your heart. You know the heart these words come from, it is that of a father who loves you sincerely and who wants to prove it at every opportunity." (46. Letter 187).

Athanase makes an official request to be released from his vows giving as his reason the conversation of last October during which the Founder had told him his soul was in danger. Canon Van Crombrugghe writes to Fr Ignace who is also devastated: "It is true hat I told him his ways of dealing with people were those of a tyrant. And I have to repeat it because he acts like a man who recognises no other authority, other rule, other reasoning except his own caprices. That, in fact, is what I told him and I accept, with pain, that I had good reason for saying it. May God grant him humility. May Mary pray for us. Brother Athanase is in danger of losing everything through his pride." (47. Cannot find this letter). He asks forgiveness from the rebellious son and withdraws the strong words he had spoken at Grammont and explains once again that they came from "a heart which really loves you, which seeks your happiness and which can be mistaken over the methods it uses. If these lines are not enough to re-establish myself with you, then come and see me...." (No reference)

Melle survives for a whole year. The academic exercises are an invocation in a school which is not a college. They are appreciated by the public.

Canon Van Crombrugghe deliberately holds the fourth general chapter at Melle. (48) All the religious who teach in French and all the superiors are present. The Founder succeeds in making them understand the mission of the Institute and the ways in which it can be carried out. He also succeeds in strengthening the religious discipline, especially the suppression of holidays which had been decreed the year before and which had been strongly criticised. Then and excellent rekindles in the confreres the zeal for perfection.

The priest in charge of the beguinage in Brussels asks him to open a free school and promises to lodge the religious, provide ample funds and organise collections to help them. They would be able to add on a commercial school, a day school which would be complimentary to Melle. This proposition - a school in the capital, work amongst the poor, a commercial school - sorely tempts the Canon. But looking at a list of the men he has at his disposal, section by section "The Institute at Grammont, Rooborst, Maldeghem, Hal, Melle", and faced with the number of positions which have not been properly filled, he cannot make up his mind. The majority of his fifty eight religious are lay brothers. Furthermore he must get Melle going properly and here the name of Albert fills almost an entire column given the number of positions he has accumulated (49) The security of a proper day to day routine which he had advised last year could only be a strategic step backwards. He wants to set up a special commercial class, but this time without causing any upsets. He writes to Athanase " let us proceed prudently, and while waiting let us do all that depends on us to ensure our pupils are happy and that they attach themselves to us and our methods." (50 Letter 192) His aim is to adapt the teaching at Melle to the needs of the age. He gives Athanase and Albert the task of getting information and drawing up a plan; he himself will join them to promulgate the commercial syllabus with them. "Get ready for this and work with your dear confreres so that you can give me some clear opinions and put me in a position to take, if possible, a final decision." (51. Letter 191). A supplement to the prospectus is ready before the summer holidays and will be shown to those who are likely to be interested in a special commercial course. In general during the second year at Melle and it will be the same during the third year, the main work is not visible but will lead to tangible successes later. In a detailed study on the "Maison de Melle" (52) which draws only on the official documents, we read this strange but succinct summary "Nothing out of the ordinary took place during the year 1839." Nonetheless there is nothing more revealing than the words the Canon wrote to brother Ambrose on the 25th of July 1839. "I would like to believe that everything continues on a good footing at Melle and we can hope for a successful outcome to a school year in which annoying mistakes have been made." (Letter 198)

At this date he no longer concentrates his attention on Melle alone. As he told Albert, it is not just Melle he wants to progress but the whole Institute. With the aim of co-ordinating efforts and producing a wholesome and constructive evolution, he uses a method which he spoke to Athanase about: "I realise more and more the value of sending some of our subjects to the prizegivings in our boarding schools so that they can see everything and in a spirit of wise criticism discover what is good and what is bad." (No reference given) To those confreres he chooses for these visits he indicates that that they are always to make written notes on the result of their examination.

In the eyes of the Founder the aim of the fifth general chapter is to fix the last step before 1840. By the 2nd of June he sends a preparatory circular to all superiors: "The experience of the past has taught us that the preparation of the general chapter leaves something to be desired. The many occupations at the end of the school year make it difficult for the class room teachers to give it all the attention it requires. We have decided to bring forward by a month the meetings of the religious in which topics to be submitted to the chapter are prepared. The same goes for the meetings of class room teachers where the teaching programmes for the next school year are prepared." (53)

The chapter opens on the 10th of September. (54) For the first time superiors are required to make a report on their conduct and their government, not just to the Canon alone, but to the entire assembly. The superior general also makes a report about himself and the entire Institute. After that the Founder reads from the Reglement des Professeurs, in which he has brought together all his experience and all that is in his heart. He is conscious of the fact that he is handing on to his brothers an infallible method of success in their mission as teachers of the elite. In his rule he had passed on to them an infallible method of succeeding in their vocation to be elite religious. On the first page of an elegant copy which he will have had made in 1840 he will write this note: "This rule must be regularly read and explained to the teachers, either individually or in general meetings. No-one is to be allowed to teach unless they thoroughly understand all that is prescribed here. Superiors are to make it their business to know if all the teachers are following them and will make a report on this matter twice a year to the reverend father Superior." We will reproduce the Reglement des professeurs at the end of this book.

This time he dares to hope that his religious will know how to carry out the wonderful ideal which lights up his soul. He accepts the proposition for Brussels, even though it has not come from the archbishopric and that his commercial school will have to hide behind a school belonging to the age "before 1837". Mr Desire is in charge of the new foundation. he runs it with a firm hand and has the help of one teacher and a brother. A novice will join them later once he has had the time to take the habit. The school starts in almost total poverty. At least the Canon is confident that under Mr Desire the new school will not slide into disarray. (55) At Melle, Mr Albert has adopted the old title of Prefect of the Boarding School which the canon had proposed taking away from Ambrose. Under the shaky presidency of Mr Xavier he is the one who, with the help of Mr Valentijns directs the boarding school and the studies of the pupils. The arrival each year of one or two young men, amongst whom is the learned Mr Bernardin, transforms the community little by little into a school of work which the Founder had tried in vain to establish at Grammont. The number of pupils reaches and goes beyond the number that were there in the last years of Van Wymelbeke (56). At the beginning of the school year the Canon is able to tell the staff that "their teaching gives satisfaction both to the pupils and the lay teachers" (57 Not quite the actual text in Letter 204)

In reality a more serious weakness was undermining the congregation. The novices who were batted backwards and forwards between the slovenliness of Grammont and the hecticness of Melle, were not receiving a proper formation. It is not until 1839 that the canon entrusts them to a novice master who was able to devote all his free time to them and who had what was needed to make them "learned and holy." He had set aside brother Benoit for this task. Benoit was gentlest and purest religious of the new generation. The Founder raised him to second place in the Institute making his office more important than that of the Vicar. The Master of Novices was destined in the Institute to take on the most delicate aspect of his own fatherhood. He considered Benoit to be the spiritual father, not just of the novices but together with the superior general, of all the religious and even of the superior general himself.

Already he saw in brother Benoit the future first priest of the Josephites. It seems clear to us that having priests within his congregation was the direction his thinking was going. Mgr Delebecque who succeeded Mgr Vande Velde (58)as bishop of Gent in 1838 took a great interest in this development which he saw as a pledge of stability for the Institute. "When are the first Josephites going to start their theological studies ?" the bishop asked Fr Ignace one day when he was expressing his desire to see a Josephite house opened in Gent.

Mgr Sterckx is an enthusiastic admirer of the Founder. We know as much from sister Aloyse. He will even tell the Ladies of Mary "You would not be able to thank God enough for being under the wise direction of the worthy Canon Van Crombrugghe. I have admired him for many years and I have always seen him as a man filled with the spirit of Jesus." It is the archbishop who invites the Canon in 1839 to found in Tirlemont a double school, for poor children and for the children of the middle classes. The council called a meeting of his council and decided to request an audience. The boarding school at Tirlemont would only be established slowly and at first would be contain either a sixth form, that is to say the top class in the literary section, not the special course in commerce. Nonetheless it marked the official entry, welcomed with joy, of Canon Van Crombrugghe's education system into the archdiocese.

Meanwhile, physical exhaustion had given way to intense moral agitation in Athanase. In 1839 he suffered from violent heart palpitations at Melle. Once again the Canon takes him to live with him at Gent. Together they work hard on the definitive organisation of the Institute, but during the moments of relaxation the Canon experiences the charm of that impulsive nature, the witty eloquence and when all is going well that opening and welcoming cheerfulness. After this course of treatment in fresh spiritual air, he sends Athanase to the convent at Rooborst and he experiences a certain painfulness in the separation: "Although I have spent very little time at home since your departure, dear Brother, I have found there a certain emptiness which I will have to get used to. Your presence made my recreations and meal times, I say it with pleasure, very pleasant. However, used to privations of this nature, I hope to set myself once again to what God asks. You are not the only one to feel our separation, and I understand that that is alright. Let us resign ourselves, and we will be yet more suitable to fulfil the merciful plans which our good Master has for us. May God's good pleasure be accomplished! " (Letter 201) It was almost inevitable that having struggled to do his best, Athanase soon went back to his old ways. He is upset by the lack of friendliness even from the Canon, who under pressure from work, regrets in his turn that he is unable to see Athanase as often as he would like. His health deteriorates. He believes that he sees his vocation to clearly lie elsewhere. The President of the seminary at Cambrai allows him to visit.

The summer holidays of 1840 are approaching. More than ever the Canon has to play a tight game. He finishes his creation of the Ladies of Mary. He has to assure a stable future for the Josephites which is burdened by the mistakes made at the beginning. He has modified the Rules " in several of its articles, either in light of the comments of the Bishop, or in the light of experience." He has it written out with the same care as for his Reglement de Professeurs. There is no doubt that the Canon's role in the common task left nothing to be desired. The Institute is hard up financially. The Canon is short of money too and for a month has forbidden himself to buy a book. But finances are only a secondary difficulty. Above all it is the shortage of men that is the problem. Before the beginning of the holidays (6!), having announced the opening of a boarding and day school at Tirlemont, he makes his method known through the press, that is to say the life he is offering young people. He makes a loyal and precise offer to them. As well as the diocesan priesthood, the apostolic and contemplative Orders, there exists a congregation which is intimate and modern in character. A congregation which enables one to work for one's own perfection in the context of a distinguished family while at the same time preparing the young for a virtuous life and in particular the young people from well off homes. In this congregation religious life is considered as ascetical, as an ascension towards holiness, not be means of austerities and penance, but by the everyday practice of charity. The Founder explains more fully the composition of this religious family: Several of their members are promoted to the priesthood, others remain responsible for elementary education and a third class of lay brothers arc concerned exclusively with manual work."

While he is planning the future he tries to save the present. He is forced to change the superiors of Rooborst and Halle. In order to make a good start Tirlemont will need a specially selected team of teachers. Sadly there was no other superior to send there other than Ambrose. Brussels will have to start again in a new direction. The foundation made last year makes it impossible for the school to develop. At this very moment three lay teachers at Melle resign. They have to be replaced and finally Mr Xavier will have to be got out of Melle. His incompetence has ended by creating havoc. Luckily some of the best of the new recruits have now reached twenty years old and can be considered for the office of superior.

While he is planning the future he tries to save the present. He is forced to change the superiors of Rooborst and Halle. In order to make a good start Tirlemont will need a specially selected team of teachers. Sadly there was no other superior to send there other than Ambrose. Brussels will have to start again in a new direction. The foundation made last year makes it impossible for the school to develop. At this very moment three lay teachers at Melle resign and will have to be replaced. Finally, Mr Xavier will have to be removed from Melle. His incompetence has ended up in creating havoc. Luckily some of the best of the new recruits have now reached twenty years old and can be considered for the office of superior. Fr Ignace has been somewhat disturbed by these constant changes. "During the holidays" he notes, "the very reverend Father was almost exhausted from making calculations and thinking.". The young religious become more discouraged. This is the moment Athanase has chosen to leave the congregation. The Canon begs him to stay. He agrees to stay until the Easter holidays so as to be able to get the industrial section going in Brussels. But it is difficult to repress a shudder when one reads several months later in the most savage letter he ever wrote to the Canon even taking into account the exaggerations made in anger: "Last holidays, if I had wanted to, I could have left and brought your congregation to the edge of ruin, because the best subjects would have left. But I didn't want to." (62)

At Tirlemont the dean assures the Josephites of his total concern for them and his protection. The fine property is acquired with money from the families of the town. The Canon and the superior general take Mr Ambroise and three teachers to Malines to receive the blessing of the archbishop. They are joined by three lay brothers at Tirlemont. St Stanislas is chosen as the patron of the house, because it is complimentary to the house of St Louis at Melle. Classes begin with sixteen boarders and thirty day pupils and the beginning is satisfactory. (63).

If Brussels remains a source of worry, at least Melle has started again in a strong and decisive atmosphere, which in their eyes of the Canon symbolises the way he would like to whole Institute to be in this year of 1840.

At the last moment Mr Desire, leaving the work of reorganising the house in Brussels, is named Superior at Melle. Someone who knew him in old age tells us that "He was a resourceful, energetic and active young man." He was clear sighted and of sound judgement. He had a military bearing and never wavered when carrying out his ideas. This ardent spirit hid an excellent heart and a delicate sensitivity. He was fond of the arts and literature. He painted in water colours and made miniatures. He gave to everything he touched an original character and a note of distinction. Three times he was put in charge of running Melle: from 1840 to 1844, from 1867 to 1869 and from 1879 to 1886. he lived out a fruitful old age at Grammont where he died on the 21st of November 1902 at the age of 84, his energy and his activity never diminished. he used to be seen crossing the vast cloisters, his skull cap on the nape of his neck, his loose fitting great coat slung casually over his shoulders, alive, alert and ready to do battle, like an officer of the old guard at the retreat. He only gave up his weapons when death came to ask for them in order to place them in the hands of God (64). At Melle as with the Ladies of Mary, buildings went up and the place was transformed. The collections were enriched. The Museum of Commerce dates from this year. Mr Albert has set up at last the special school of commerce and industry, the first in the country based on a long and careful preparation. The Canon visits to read and explain his Reglement des Professeurs to the teaching staff which results in a genuine admiration. He writes to Fr Ignace,(65) "We have the greatest of reasons for thanking God for the help he has given us in his goodness, at Melle. The parents, the children, Mr Valentijns and the teachers are all very happy with the actual state of things. The reading and the explanation of the "Reglement" (Reglement des professeurs) have had excellent results; the Electors and the Censors (66)are animated by a zeal better than you could wish for. And so you see, Reverend Father Superior, we should praise the Lord and entrust ourselves to his goodness, as much as for Melle as for Halle. I hope it is the same for Rooborst, Grammont and Brussels. But things are not going as well in Brussels as in our other houses. Tirlemont is alright."

On the patronal feast of Charles Valentijns, who had so many misgivings at the beginning, the Founder has no hesitation in ending his good wishes with this phrase: " May St Charles unite his prayers with those of your other patron saints, so that this year will be one of real success of every kind and that it will remove the last traces of all that past imperfections have left amongst us." (67)

At the end of that year 1840, meditating on the great goodness which the Lord had deigned to shower on our Institute since its foundation, I have to recognise that the Almighty used the weak to conquer the strong in order that no-one should glory in themselves. How small our religious family was at the start! How many difficulties we suffered with the Dutch government! But who is great before the Almighty? King William, his government, the magistrates and other enemies of our Holy Religion who made us tremble from 1817 to 1830, where are they now? See what God has deigned to do for his humble servants. We were only two when we started in 1817, and now I can count seventy members of our Religious family of whom twenty received their education from our Institute. We started in a tiny and modest room where we gathered up to eighty children to break the bread of the divine Word, and now our Congregation has seven convents. The Lord helped us to found eight Sunday Schools in which spiritual bread is shared with about 3000 children. Six schools for the poor in which 300 children are taught their duties. More than 600 children from the lower and middle classes right up to more distinguished families in society are taught in our middle class boarding and day schools. This is where the Congregation has got to today step by step. Yes, the Lord is almighty and, with Him, although we are weak we can do anything. To Him be honour and glory for ever. (From Fr Ignace's Annotations. English Translation. Br Michael Powell C.J.)


From now on the story of Athanase no longer concerns the Founder, but only the Father. Although he had promised to stay until Easter 1841, he gives up in the middle of January. First of all he draws up his request to leave in moderate terms. Then, considering the replies her receives to be evasive, he brutally demands from the superior general exemption from his vows of poverty and obedience, a attestation that he is a good teacher, a certificate stating that he is a good religious and all the possession he brought with him into the convent. Using the very precision which he Founder had taught him, he draws up a detailed list of certificates and possessions.

The Bishop, as the first superior of the congregation, decides that according to the Rule a dispensation should not be given. It is for the one who has difficulties in keeping his vows to remove these difficulties by submitting humbly to the obligations he has undertaken. (68)

The ensuing struggle is sad and violent. Bit by bit, Athanase snatches his liberty, his old clothes, his certificates. Sometimes his languages cuts us to the quick: "If I have stayed with you for ten years it was first of all through youthful impulsion, then by attachment and gratitude, but never by vocation. My vocation is elsewhere. I will have no rest or peace, as I haven't had for the last six years, until I can go where God is calling me. Up till now I have done everything my confessors told me. All that remains now is to receive your permission to leave. It is cruelty to refuse it to me. To want to keep me is to wish for my death. (69) Oh yes, I have good reason to curse the day I met you" (70) In order to clarify the situation we must quote the testimony he himself asked for from his confessor. Over and above the advice given to the Canon to be conciliatory because even in convents the days of blind obedience are over, we read this appreciation: "You know his character. However, his piety leads us to believe that he is not capable of doing anything despicable, although it is very dangerous to be clever and to know that you are clever."


To all the reproaches of his rebellious son the canon has only this serene reply: "One had pity on you and tried to spare you from the miseries you were bringing on yourself in recent times. This has been done out of charity over the last ten years" (71). Do we have to add that in the end it was he who helped Athanase gain acceptance into the secular clergy? Already Athanase is hurriedly getting together various collections for classes in physics and commerce at Melle: (72) "I am most grateful for the certificate you have sent me. I expect it because of your former tenderness towards me. The few words which you added were a source of indescribable goodness for my heart and gave me great joy and consolation. I have so many memories of your goodness to me and they have filled a large part of my life. The total lack of any contact with you hurts me a lot. I am happy to learn of the extraordinary developments which have taken place in your Institute. I think I take a greater interest in it now than before because I realise how much good it is called to do in your dear country. I am delighted to hear that you will soon have some priests. I believe they are indispensable in a boarding school to ensure that piety and an upright life flourish. Priests are a necessary compliment to your work. The day before yesterday I spent the evening with the Bishop. (73) He told me that Versailles (74) refuses to release me or give me dimissorial letters. This means that I will remain a lay man for an indefinite time yet. The Bishop still wants me in his diocese in spite of this refusal and I will return. I am doing what I can to get a teaching post in the major seminary and an honorary canonry which has been promised to me after the priesthood. The Bishop hope to be able to get my release next year. I pray twice a day for you, Reverent Canon. (75).

A few months later he announces that all his hopes for the future are taking shape. He writes in the postscript of a letter, "Why keep quiet about by nomination as a member of the society of letters and sciences of the department of the Marne? I owe my scientific formation entirely to you, it is thanks to you that I have the honour of this nomination. It is my duty to express my gratitude for it to you." (76)

So here is Athanase relaxed and happy. Soon he will be a priest. Was it a good thing that he entered first of all into the family of the Canon and then leave it? Let us look again at the first pages of the long correspondence: I want you to be happy in the sublime state in which you have been called by the love of Jesus Christ. You will be happy when you become holy. Work for your sanctity and you will respond to the expectations of God, of the Church and of your superiors." (Letter 36. 1832-08-24)
In spite of his keen intelligence, Athanase has never understood this sentence. He never understood the heart of the Canon. At the very moment of going he wasn't even sad, like the rich young man in the gospel.

NOTES.

(1) "The first death of a saint" after that of sister Ursula on the 18th of November 1833 at Grammont, was that of sister Angelique on the 14th of July 1834 at Mouscron.
(2) To this must be added his wish to strengthen the enclosure of the sisters. The Church was a considerable distance from the convent.
(3) We still have the copy of a letter which has probably disappeared from the 21 of February. It would have been sent to Olympiade by the Canon. Perhaps it was sent to another superior or is the translation of a letter written in Flemish to Mother Julie: "May God's holy will be done: It is only by accomplishing this divine will that we can find resignation in the present moment. It is very painful to me to have to tell you of this death; nonetheless I recognise and adore the plans of God."
(4) At the solemn prizegiving of 1838, "A polished accent, a relaxed tone of voice and good accent and the modesty of the pupils were applauded. Competent members of the audience including many clergy, were full of admiration for the perfection and the different styles of handwriting contained in the exercise books which were exhibited. The Josephites taught four different styles of handwriting; English, Flowing French, Bastard French and commercial writing.
(5) The 29th of March.
(6) Cfr the letter of the 27th of February which, according to the copy we possess was sent by Madame Olympiade to the Superior general, but which is, perhaps a letter from Gonzague to Olympiade: I still miss our beloved Dame Aloyse. She is ver presen5t before me and I know that she is always drawing me to her room, because when I am there I always feel the pain when I say 'Our angel is not here any more.' Je pourrais..... sa PEINE. Excuse me, but I find it so natural to talk about our dear deceased that I do it without realising it. I try to accept God's will and submit the criers of nature to the truths of religion." Here is the reply: "I was expecting this trial of your pious and tender memories and far from being upset by all you have told me of this dear child, you have given a real relief for my heart by reminding me of the details of the life of someone whose life was exemplary and whose death was so holy. Take care to keep as much as you can belong to our dear deceased, especially objects for her personal use, such as her instruments of penitence, etc. Oh, speak often to your daughters about this beautiful model God has given us in this angel whose loss we regret so much. Speak of her gentle and loveable virtues. Explain her open cheerfulness, her all embracing friendliness, the serviability of her character which won over all hearts."
(7) Madame Flore.
(8) He wants the anniversary of her death to be a feast day for the community. But he makes it clear that he is not making any pronouncement about the sanctity of the deceased.
(9) The 12th of March to Madame Clotilde: "I think that ever since she has been reunited with her divine Spouse, she has obtained great graces for us. I can even say that I am certain of it."
(10) The 17th of March 1838.
(11) The 23rd of April 1838.
(12) The 5th of August 1838.
(13) To Clotilde, the 8th of March 1839: "Tell me sincerely, is my presence so important that I am duty bound to put myself out and re arrange other business?" This is addressed to the Josephites who are about to open their house in Brussels.
(14) To Clotilde, the 19th of June 1839.
(15) To Gonzague, the 12th of October 1839.
(16) The 5th of August 1838.
(17) The 20th of September 1838.
(18) In the Catalogue of members of the Institute of the Ladies of Mary, her name which occupied the 14th place (profession between 30th of August and the 11th of April 1833) has been scratched out and replaced by that of dame Flavie who made profession on the 16th of November 1843. Madame Conzague has therefore completely left the Institute before this last date. At this time envelopes were not used for sending letters. The address was written on the verso page then folded and sealed. In the letters of an unknown superior at Brussels a strip of a letter of the Canon's which was no doubt too explicit has been preserved and stuck on to the end of another letter. No one has noticed that the address of Madame Gonzague was written across the verso page of this cutting.
(19) The 26th of February 1841.
(20) Once again we are using Vie de la Révérende Mère Flore. Here is an excerpt from it (p.68) "Some very strange customs dating from a long time ago remained in usage in the convent. One such example was that each boarder had her own provision of food. The basement looked like a food depot. Meal times were a strange sight when a rather prehistoric carriage went around the refectory and each pupil took her ration of bread and butter of it. We can imagine that such a system, which required supervision and the weighing of food, must have used up a lot of time and personnel."
(21) The family of the mayor, M.Bray, on the other hand, has always been a great support to Madame Flore's community.
(22) 200 day pupils, 60 boarders, 300 poor.
(23) The 14th of April 1841.
(24) The 20th of October 1841.
(25) The 27th of October 1841.
(26) Other than the Soeurs Noires (The Black Sisters) of Grammont.
(27) "The Ladies of the Institute, who, according to our rules have the right to vote in the election of a superior general."
(28) To the lady Vicar.
(29) The found a convent at Watou in 1843, the house of St Gilles at Bruges in 1844.
(30) The Constitutions state: "The Bishop of Bruges, where the mother house is established, is the first superior of The Sisters of St Joseph. He appoints a special guide for them with the title protector or spiritual Father." We know that in 1834 Mgr Boussen, Bishop of Bruges, had entrusted this task to Canon Van Crombrugghe. It is clear that the spiritual father is part of the constitutional set up of the sisters and can be entrusted to someone other than the Founder.
(31) When Flore went to help the sisters in the school in Bruges, the Canon suggested that she did her best to get M. Scherpereel to look after the Ladies of Mary at Mouscron because he seemed to be totally unaware of the presence of this convent in his diocese (the 18th of April 1845).
(32) The 5th of July 1832.
(33) The 12th of August 1833.
(34) The 13th of November 1833.
(35) To brother Stanislas (13th of February 1834. Letter 69) "Copy it and get brother Athanase to read it. Send the original to Rooborst. Brother Athanase should make a copy for his own use. He needs it more than you. Write to the brother superior at Rooborst (Brother Xavier)and tell him to make a copy of the text and then send the original back to me." Doubtless the Canon is insisting on a lesson in Calligraphy for brother Xavier.
(36) The 8th of March 1834. To brother Stanislas. Letter 75.
(37) The 9th of January 1835. Letter 93. The 8th of June 1835. Letter 109. The 17th of January 1836. Letter 129. The 19th of January 1836. Letter 130.
(38) To Stanislas, the 21st of May 1834. Letter 80.
(39) To the Fr Superior, the 24th of September 1835. Letter 120.
(40) To the Br Superior who is asked to pass on his letter to Athanase. The 20th of January 1836. Letter 131.
(41)The 3rd of June 1836. Letter 143. He adds: "Share all this with the Reverend Fr Superior, but note that he needs mental rest; I found him very tired."
(42) The 12th of June 1836. At the same time, for he is very devout - he asks to decorate the chapel of the congregation at Grammont: "I dare to say that it would not be right to refuse something which will contribute to the honour of the one who refuses nothing to whoever has recourse to her."
(43) The 3rd of May 1838.
(44) The 26th of February 1838.
(45) The 20th of January 1838.
(46) The 10th of February 1838.
(47) The 3rd of May 1838.
(48) September 1838.
(48bis) He had already refused an offer made by the parish priest of Notre Dame de la Chapelle at Brussels, made at the beginning of 1836.
(49) He appears in the lists as the second assistant, sixth form class teacher, prefect of studies. Here is the list of pupils in 1838.

Boarders. Day pupils. Poor.

Grammont 70 35 300

Rooborst 30 50 360

Melle 105 --- ---

Maldeghem 15 80 400

Halle. 15 60 150

(50) The 8th of March 1839. To Athanase. Letter 192.
(51) The 13th of February 1839, to Albert. Letter 191. This explains why he asks Clotilde to arrange it so that "we can do a lot of business in a short time."
(52) Adolphe Desmet C.J. La Maison de Melle de 1789 - 1931 in Revue Melliste April to September 1931.
(53) The circular letters concerned with the preparation of the Chapter always contained a series of "questions" to be looked at during the preparatory meetings. One of these questions in 1839 was about the new sections in the schools and boarding schools: "project for the reduction of supplementary courses." We quote this sentence. "The provisional decisions taken at the last two general chapters, having been used and tested must now be looked at again before becoming definitive decisions, would you look at them again during your meetings and re read the questions the questions from last year."
(54) At Grammont.
(55) There were seven or eight pupils on the first day. At the end of the first term there were 80 and as many again were refused for lack of places. The respectable families of the town were said to be very pleased with this education.
(56) 126 in 1839, 133 in 1840.
(57) The 7th of October 1839.
(58) He died on the 7th of August 1838. In 1838 when the diocese of Bruges was re-established, M. Delebecque had been chosen by Mgr Boussen to be the secretary and the president of the seminary. He was a domestic prelate of Pope Gregory XVI, assistant at the pontifical throne and a Roman count.
(59)
(60) "It is one of the Ladies of Mary, Madame Theodosie who performed this service of copying it in 1840, in letter which are called flowing. Six copies were written by this Lady of Mary."
(61) Journal historique et littéraire, 1§ August 1840.
(62) The 8th of April 1841. There were no school holidays around Christmas and the New Year.
(63) After a month there was an accident to a pupil. The superior worries but the Founder stands behind him. "I share your position with all the vivacity you know I have. It is a sad and vexing event, this accident you have written to me about. I realise the consequences it could have for a house which has just started. But since there is no fault on our part, we have every reason to think that God will help us, surrounded as we are by such powerful protectors .......... Take care, my dear brother in Jesus Christ, not to lose calm or gentleness in your conduct because of difficult events which occur in spite of our care and supervision: you must arm yourself with courage and often humble yourself on order to obtain help from on high without which we cannot do very much." (The 19th of November 1840. Letter 227)
(64) A. Desmet, La maison de Melle, o.c.
(65) The 13th of October 1840.
(66) The pupils who have merited the right to take part in the running of the boarding school.
(67) The 3rd of November 1840.
(68) Here is the text of the constitutions of 1863 just as they were presented to Rome: "From the moment a subject pronounces his vows, he is bound by conscience until death, to live according to the spirit of the rule and to fulfil faithfully, as a member of a body, whatever office obedience has entrusted to him ... In order to ensure that the different duties or kept to the letter, each religious on the eve of his profession signs together with the Superior general, who represents the Institute, an act which establishes on both sides the civil and spiritual duties of both parties. This is the only way in which the Institute receives the vows of those it admits and adopts as subjects and to whom it is responsible."
(69) The 11th of February 1841, to the Fr Superior. Letter not found.
(70) The 8th of April 1841, to Canon Van Crombrugghe.
(71) A note from the Canon permitting the Fr Superior to reply to a letter dated the 27th of March 1841.
(72) When the struggle is at its fiercest he still thinks about the commercial class at Melle. Here is a P.S. from his letter of the 27th of March 1841: "Reverend Canon I have taken the liberty of sending you a box of samples made in Roubaix, for Mr Desire."
(73) From Chartres where his is teaching in the junior seminary.
(74) The diocese of his parents who had gone to live in France.
(75) The 18th of June 1843.
(76) The 29th of January 1844.








CHAPTER 7.

The Last Stage.

At the end of 1840, after several years of effort, the Institute of the Josephites appeared to have reached the top of the hill. However because it was such a complex organisation it had not yet reached its full development. The founding era would last another four or five years during which time some worrying constitutional weaknesses were to appear. Instinctively the question that comes to mind is; will the congregation be able to maintain the position it has achieved? Isn't it about to undergo a growth crisis brought on by its too rapid evolution? Many friends of the Josephites only expected them to run a middle school linked to a free school rather on the lines of Grammont. The Founder, however, was in haste to provide a network of innovative schools for the country.

What happened at Halle is an interesting case. It was set up in 1833 with great care and affection and put under the patronage of our Lady. The foundation lacked financial resources which made it impossible for it to develop into a school worthy of the Josephites. The Dean was very pleased with the school just as it was and with the education it provided and realising that it had to be put on a better financial footing provided it with considerable sums of money. Nonetheless, towards the end of the second semester, the Canon informs the superior of the community that he is to pray for him "so that he might do all that was needed to bring our work to an honourable end at Halle" Before the end of the semester the Dean asks for a postponement of the decision to close. He hopes that he will be able to acquire a more suitable building. This hope was only partially successful and in 1842 (1) the Canon drew up a letter explaining his intention which ends with this sentence: "Please understand that it is only because of difficulties that we are forced to abandon a post where, I believe I can say, we have worked devotedly for eight years." The Canon is quite sincere but already he is looking further a field. He even advises the Superior to delay giving the letter to the dean for two weeks. He has been asked to set up a boarding school at Bree in the province of Limbourg where he is promised a fine building and land. He has even been asked to name his own terms and he has been assured of the protection of the bishop of Liege together with the local clergy. Furthermore other offers are coming in from different Belgian dioceses as well as from France and America. (2) The Canon gets his religious to pray once more because the "The harvest is great and the labourers few."

In 1845 he closed the boarding school at Rooborst and the few boarders who had been recruited with such difficulty were given a place at Grammont. One teacher was left there for the day school and the Sunday school together with a few lay brothers to farm the land around the house.

At Brussels the situation is disastrous. All its inherent weakness combine to damage a house which ought to have been an important one for the Institute. In 1841 the Josephites bought a large building which meant that they were able to extend their modern school with its commercial class and set up a boarding school which was much the same as the one at Melle. But a boarding school doesn't always pay very well the community needed public assistance. At this time the priest who had invited them to come to Brussels died and the local clergy expressed their discontent at seeing the school for the poor which they had counted on the Josephites to run, reduced to one of little importance. To make matters worse they found themselves obliged to organise regular collections for a school which had high fees. Although the cardinal was protecting them other unfortunate difficulties start to appear. A former Head teacher of a boarding school discusses his plan to open a boarding house close to the Josephites for the young who would follow lessons in their school. The Canon dared not agree to this project and the reasons for his refusals are explained in revealing letter to M. Albert. He feared that his methods would be studied and then used by a far more competent teaching staff than his own. Above he feared that others would see at close quarters "our imperfections and the inability of our superior" The superior in question is the unfortunate Xavier, who, to add to his difficulties, makes ill considered visits in town and allows certain of his religious to go out into the town. Returning home one evening after a visit to Brussels, the Canon writes to M. Albert: I was forced to make so many recommendations that I had to stop and keep quiet for a moment or run the risk of muddling the head of one whose weaknesses are well known to you" (3) and he adds in order to stimulate the zeal of his young collaborator: "Four of us will have to get together to prevent our weaknesses being noticed and to support the weak parts of our Institute." These weaknesses of the Josephites threaten to surface at Tirlemont, that house which was opened amidst so much joy. We are reluctant to turn he spotlight on the day to day weaknesses of others who while being men of good will, who were not endowed with many natural gifts. Nonetheless, we believe it is necessary to explore it in some detail in order to understand Canon Van Crombrugghe better because the reality is that he had to deal with these men. The Superior was M. Ambroise and the Canon aptly summed him up when he wrote: "You haven't always understood the nature of the religious life and you should be wary of your powers of judgement which I have sometimes found to be inaccurate." With a sense of grandeur and wanting to be "like Melle", Ambrose forgets that his house is penniless and has to be supported by the Institute. In the month of March he decides to have a lithograph done of the front of his school. The canon advises him with a smile to wait until the spring when " the plants have added their finery to the scene you want to have copied" (4).

Other worries soon oblige Ambrose to appeal to the Founder for help. His housemaster and some of the teachers have lost their authority amongst the pupils. The Canon suggests making some changes: "We cannot abandon ourselves to the caprices, nor constantly change according to the views of each particular superior. This must be clear to you" (5) If no one obeys him isn't that the principal reason for it? "Let everyone understand that you seek nothing for yourself and that you ask for nothing for your self. I beg you to have a special concern for the weak and especially for the novices. (It is clear the pressing needs of the apostolate meant that novices still had to be used in the school in spite of the unfortunate experiences at Melle in 1837). Remember that they young plants have to be treated with the utmost care and they are easily impressed and later these impressions are difficult to correct." (Tirlemont does not have a spiritual director like M. Valentijns at Melle, the Canon asked the archbishop to appoint one for the boarding school: "but under certain conditions which will safeguard our house." The liberal town council fearing that this institution would develop into a college run by a religious order, were very astute in exposing the weaknesses of the new arrivals and set to work quickly to found their own college. The Canon responds by writing to the cardinal to ask for financial help for the school and then writes to the superior "His Eminence has told your mayor of his strong wish that the college might not be damaging to your establishment" He admits that the indiscretions of the Josephites in the presence of the local clergy have led to a realisation in the town of "the less than perfect dispositions of your colleague, or their lack of learning." (6)

After the summer holidays, the Prefect of studies, M. Bonaventure, leaves Halle which is getting ready to close and goes to Tirlemont. He succeeds in doing very little to improve confidence in the school. He is joined there by another confrere (Mr Laurent)who was with him at Halle and the two of them devote a lot of their time to their musical interests to the detriment of their classes and their studies. "Tell him,(Mr Laurent)" the Founder writes to the Superior, "that I forbid him once again to spend any time at all on music. I forbid anyone to spend any time on music unless they have my permission. The Institute has hardly any need of musicians. Mr Bonaventure must carefully supervise the studies of the teachers and the classes of the pupils; his job makes it a serious obligation." (7) On top of all this there is present in the community a weak religious who the year before had been assistant at Rooborst where he was used to a greater freedom than he could manage. He had committed a rather unfortunate indelicacy which virtually amounted to stealing. The scandal broke and the perpetrator had to be removed. Canon Van Crombrugghe, as ever remains imperturbable because his spirit is centred on God and he reaches out to those who are arguing about what has happened or amongst themselves. Listen to him as he writes to Bonaventure: "I willingly join with you in asking the Lord to help you so that you can overcome natural or acquired difficulties. No matter what the origin of these faults is, we can, with the help of grace, destroy these bad habits and even replace them with virtues. March courageously forward, little by little the struggle will become easier." (8) and again "The lively interest which the house of St Stanislas inspires in me, makes me eager for news of what is going on there with a sort of impatience. tell me then, my dear friend, how far have you got since my last visit with putting into practice the recommendations I made about yourself as well as your teachers and your housemaster? How successful have you been in spurring the pupils to apply themselves more to their study and to become more pious? What has been the reaction among them to the announcement that prize giving will not be public this year? " (9) Of course there are times when he lets slip the sadness which grips him: "I was very distressed to learn that things have deteriorated in your house more than I feared" He writes one day to the Superior (10) but in the very next instant he thinks only of helping him and saving him. During the summer holidays of 1842 he strengthens the College now faced with the rival communal school by allowing Bonaventure to divide the literary section into a French section and a Latin section: "The Dean has no objections, a note can be printed on the prize list: ' after the holidays a Latin classes will taught as well as French classes, classes will begin in form one." (cannot find a reference).The rudiments of Latin, which were also being taught at Melle, were part of the original curriculum planned for Tirlemont but the circumstances which led to its early implementation in a diocese where the network of Episcopal colleges was far from complete are very interesting. All the more so since at this very moment Canon Van Crombrugghe was about to open his college in Louvain and in this way start the Institute on the last stage of its foundation.

Cardinal Sterckx asked him to take over the boarding and day school which was run by Fr Aerts in the university town (Louvain) with the help of lay teachers and which he was unable to make pay its way. Immediately the Founder gave up all his other projects including the one at Br‚e, which he felt certain of carrying out now that he had closed Halle. The classes began in the old school in Diest street on the 20th of September 1842. As at Melle, the Josephites took on several of the former lay teachers. Very soon the building became to small for the ever growing number of pupils. After visiting Louvain and seeing for himself, the Canon realised that there was no question of enlarging it without "taking account of the cost". He bought the former university college of the Holy Trinity which had been confiscated during the French revolution and changed into ..bien noir.. and then into a depot for oil. Major repairs and alterations had to be made. The pious memory of Halle strongly suggested that the new house be named after Our Lady, but on the 1st of August 1843, just before taking possession of the ancient building, the council of the Institute decided to keep the ancient name of Holy Trinity College. Once the teaching staff had been completed by employing several university students, the Josephites opened the school year in the middle of October. The school year closed with a carefully prepared Prize giving and musical and dramatic performances in the presence of the Rector of the university, the local clergy and invited guests. This event was something of a sensation in the town.

What was the thinking which gave such drive and attached such importance to this new undertaking? Was it that canon Van Crombrugghe now wanted to place his religious at the service of the Church even in teaching classical studies? This was, no doubt, the case but he saw it as a secondary activity of his Institute. Surely his plan was to link this school with the university so that the special curriculum in commerce and the sciences could lead directly to university studies and in this way he could ensure the complete development of his favourite system of education which he was ever refining and perfecting at Melle? However, that was a consequence rather than a motive for founding Louvain and one which owed less to the Founder than to the Josephites themselves. The Josephites in Louvain were stimulated by their desire to emulate Melle and a sort of rivalry grew up between the two houses. All becomes clear when we read the announcement which appears in the newspapers during the summer holidays of 1843. "The College will also be used as the house of studies for members of the congregation who are following lectures in the university." Fr Ignace clearly explains the Founder's thinking. Louvain will be the study house for preparing Josephites to teach literary, scientific and commercial courses in the senior classes but first of all it will be house for theological studies. Josephites will be able to attend courses in the university faculty of theology while at the same time working in the school as teachers and housemasters. As a result Louvain will be a centre for recruiting vocations to the religious life.

There is no time to waste. The state system of education was growing stronger. Already in 1840 Mgr Delebecque, bishop of Gent, was enquiring when the first Josephites would attend his seminary. But how could experienced religious be freed for several years when even novices had to be used in the schools? Up to now only Benoit has been put forward for the priesthood. The Canon adopts a maternal approach when dealing with him. This good friends, as he calls him, suffers with his eyes and also is susceptible to scruples. Sometimes he stays away from holy communion for more than a fortnight. Nonetheless, even Benoit cannot be dispensed from everyday tasks and he has to teach himself as much philosophy as he can during his free time.

At the end of 1843 the Canon joyfully announces that an intelligent, well educated young man who has studied for two years in a seminary, is prepared to teach philosophy and theology to Josephites in their own religious house. He chooses those who are the benefit from this gift of providence with great care.

During the summer vacation of 1844 in order to advance to cause of commercial schools and to plan the expansion of his Institute over seas, which he was dreaming of already, the Canon sent one of his religious who came from Ireland, abroad to look for English speaking postulants. However, he tries to sensitise the consciences of his religious by making the obligations of the Rule more precise (11). In a circular letter he explains to everyone how freely and abundantly God has blessed their work: "Our lack of virtue, my dear sons, the lack of instruction among several and the lack of experience of all are too eloquent for anyone to be ignorant of the lack of titles amongst us and attribute to us the glory of the success of our Institute. It is true, and I love to point it out, that the generous efforts of several amongst you in sharing in the promises of the Lord have drawn down on us the kindness of God. But they too would be the first to proclaim the uselessness of their efforts if help from on high had not come to their aid. The faults which we sincerely admit to and which we have committed make us fear the sentence of the Sovereign Judge. Let us openly declare that we have no right to the praises which the good we do amongst us would seem to deserve." (Reference No 12?)

For better or worse Benoit finishes his Philosophy courses. He receives the tonsure in October 1844. Almost immediately a difficulty arises the consequences of which, as we shall see, will weight on the history of the Institute for a long time. The lessons in philosophy and theology which were given in the house at Louvain come to an end. The arrangement made with the ex seminarist hasn't worked. " I am unable "I cannot obtain the teacher on whom I was counting for those of your young subjects whom I had chosen - this excellent help has escaped me - I love the plans of God. May they not be on this occasion, an effect of his scourge" (13) Only Benoit, who is living at Melle, will attend lectures at the seminary in Gent. That is already a gift of grace for which God ought to be thanked. "It was Fr Ignace, the first religious of our Institute who first followed the lectures there that we all aspire to so much" (Reference?) In order to understand how valuable this future priest was in the eyes of the Canon we have only to read these words written in the following December: "Mr Benoit will not go to Louvain on Tuesday; the intensity of the cold at present suggests to me that we should not unnecessarily expose the health of our theology student." (13 bis)

The tree has been planted but it remains very spindly. Canon Van Crombrugghe was able to see it in his mind's eye strong and fully developed. Less than a year after Benoit had received the tonsure on the 14th of August 1845, he added a chapter of the greatest importance to the Rule. The Bishop of Gent, Mgr Delebecque, drew it up and signed it with his signature. "In order to decide once and for all the question of priests in the Institute", the bishop spelt out in six articles the studies and the exams which were required in order to advance step by step towards holy orders."

Article 6 was worded like this: "As soon as there are ten priests in the Institute, the Superior general, his secretary and the Master of Novices can only be elected from among the priests. Henceforth a member who has already filled one of these posts can be re elected to the same office."

But the Constitutions also state: "The priesthood is such an exalted position and has such a great dignity, that the fathers and the saints were always at a loss for words to express its sublimeness; it carries with it such awesome duties that even the most perfect tremble before accepting it; it demands qualities which are rarely found amongst men, that it is more suitable to be assumed by angels rather than the sons of Adam. Hence the concern of this Rule to propose for sacred orders only those who having under gone several years of trial and experience of the religious life, have given reasonable proof that they have a divine vocation and will not dishonour such a noble state in any way. Independently of the qualities which the holy canon require, the Rule lays down that no subject be allowed to start theological studies unless for several years since their first profession they have shown that they have a sincere humility, an enduring gentleness, an obedience which is second to none, a generous and constant zeal for the glory of God and the welfare of the holy Church. Whatever qualities for the priesthood someone might believe they possess, no one in this religious family has the right to presume this distinction. It belongs to the Superior general and his council to designate the members they believe right to designate for sacred studies and to present them for the approval of the Bishop for admission to holy orders." (14)

The delay in ordaining priests and the severity of this warning meant that an elite of lay superiors and teachers had been established before the generation of priests reached maturity and the danger of a collision between the two groups was a real possibility.

NOTES.

(1) 12th of May.
(2) Amongst others: Ostend, Saint Sauveur, Bailleux, Vercviers, Oudenard, etc. Also Santo-Thomas and Philadelphia.
(3) The 17th of December 1851. (Letter not found)
(4) The 5th of April 1841. Letter 237.
(5) The 24th of June 1841. Letter 243
(6) The 30th of April 1841. Letter 239.
(7) The 2nd of November 1841. Letter 259.
(8) The 14th of May 1842. Letter 278.
(9) The 7th of August 1842. Letter 280.
(10) The 23rd of February 1842. Letter 274.
(11) The Jesuit, Fr Bouvaert S.J. was consulted by Canon Van Crombrugghe and he stated that in themselves, that is to say except for culpable negligence, these rules were not binding under pain of mortal or venial sin. But here is the beginning of his reply: "Although the Congregation of the Josephites ardently wishes all the Rules of the Institute to be faithfully kept, nonetheless, in order to avoid troubling consciences and multiplying the number of faults as well as to bring our religious to the perfection of their state by a spirit of love rather than by a spirit of fear, we declare... etc." The reply is dated the 16th of March 1843.
(12) The 20th of February 1844. Letter not found.
(13) The 15th of November 1844. Letter 336.
(13 bis) The 22nd of December 1844. Letter 336.
(14) The text of 1863

Chapter 1. Distinction and learning.

Each congregation has its own dynamic and field of activity and they develop in their own way. The Founder's influence gradually becomes more discreet. His action becomes less immediate or at least more respectful even of the smallest elements of the authority of the superiors. The dynamic force which up until 1840 was ever organising the parallel resources of both the Ladies of Mary and the Josephites is no longer there. There are still exchanges between the two congregations but they are becoming rarer. There is mutual financial help, meetings between the Ladies of Mary and the Sisters and between the Ladies of Mary and the Josephites on educational matters. Sometimes the Josephites carry out some business for the Ladies of Mary at Brussels and the Josephites exercise a vague sort of protection over the sisters at Grammont. But each Institute has its own history from now on.

The Sisters of St Joseph whose apostolate is more low key, but who are still animated by the wonderful spirit of 1831. They continue to regularly open houses in the service of the Bishop of Bruges (1) and in a few of them they set up an intermediate education for the Middle Classes. They are always cheerful in the midst of their privations. One evening at Christmas, Mother Julie, who went to found the house at Watou, writes to the Canon: "The sisters are getting used to their poverty and are happy in the sacrifices they have to make. Often, at the beginning, we are without what we need. At the moment we seriously need some bed linen but I think I will have to be careful and buy only what is strictly necessary until we see how the schools get on." (2)

The black sisters (Soeurs Noires) fulfil all their potential during the years of the epidemic (3). Ever since 1840 the lace making industry has been flourishing and will continue to do so until 1870.

The Ladies of Mary buy the property called Coloma in Malines where they set up their boarding school (4). They also found a house at Saint-Josse (5) and then transfer it to Schaerbeek (6). They are forever converting, building, setting off to look for larger premises (something of a tradition amongst the Ladies of Mary), sometimes they fail to get what they are looking for, then they are successful, and astonished neighbours see them arrive with their assorted paraphernalia in the midst of a downpour. They transform each of their houses, new or old, into a bussing hive of activity. They set to work to perfect the different section of their schools, primary, literary, scientific and technical. They centralise their charitable works, establish sodalities of pupils and townspeople. Retreats are organised for old pupils and members of the high society as well as for the ordinary people. Following the idea of their spiritual Father, they back up their boarding schools and the good that they can do by organising free schools and Sunday schools which are sometimes attended by the mothers as well as their children. They join in the festivities and popular celebrations in their neighbourhood as for example when the dogma of the Immaculate Conception was promulgated in 1854. Although the sisters are called Madame, this title has never made them lose their apostolic simplicity.

The Josephites do not found any more houses. After a too rapid period of expansion, prudence insists on a time of consolidation and a regathering of their strength before a new expansion. But already before 1850 the canon appears to have diagnosed a chronic weakness in their structure et il voit..............d'expansion. We would dearly love to know what went through his mind when, nearly sixteen years after the first Josephites set out for Melle, a son of Joseph Dechamps asked him to take over Morlanwez, one of those industrial establishment which was derived from Melle. It was situated in the centre of Hainault, as well as the fine estate which surrounded it. It was not possible for him to even think of accepting this offer.

However, the activity of the Josephites, though limited, is not unworthy of the ideal they represent. The complete their reaching staff, produce first class teachers, and using a remarkable spirit of initiative, they provide a programme of studies at Brussels and Tirlemont which is constantly adapted to the needs of the times. Melle becomes a model boarding school where the best education in industry and commerce remains human thanks to a splendid and solid literary education. At Louvain which also has a literary section and a commercial section which includes a choice of some university courses for the most gifted pupils. Wherever the Josephites are established, just like the sisters, they run either within or outside their religious houses, free schools (8) and Sunday schools which are elevated by prize givings - one of their oldest traditions.

Grammont alone, since the suppression of Halle and the boarding school at Rooborst, represents in the Institute more or less what the Sisters of St Joseph have become for the Ladies of Mary. Here the curriculum of French classes is completed. Thanks to Fr Ignace their apostolic spirit never stops working like the leaven in the most obscure levels of the population. They are the first to draw men and women into the popular missions which lead to a sudden flowering of grace and many conversions. (10) Here the Josephites are the first to share in the suffering and bring help during the years of distress. During the winter of 1844 - 45 when the rape seed froze, then the potatoes crop was blighted and there were several consecutive years of famine, followed in 1846 by an outbreak of typhoid fever. Later in 1848, protectionism, revolution and the introduction of machines caused an economic crisis and the ruin of the weavers and the lace makers, the first proteges of the religious brothers and sisters. 1849 was worse still when a terrible epidemic of cholera ravaged Grammont as never before, but neither during this year nor during the hard year of 1859 was did any member of the association of St Joseph become seriously ill.

It was Madame Flore who commented that it would be a fitting tribute to Canon Van Crombrugghe to write a monograph for each of his Institutes to whom he gave so much of himself and where he continued to act and work. Because of the nature of this study we propose to show him at work among the Josephites whose Institute caused him the most pain and sorrow. Before that we will finish exploring this aspect of Christian humanism with which he permeated the teaching and education given in his congregations.

He wanted his boarding schools to be numbered among the best in the kingdom. Everything from the buildings, the lay out of the rooms down to the documents that were published there and the parents evening, be characterised by good taste and a healthy originality. "You prospectus does not please me" he wrote to a superior. You are trying too much to imitate others. Try and be personal." He intended that the instruction given in his schools should bravely meet the needs of the contemporary society. But, repeating the lesson of Catholic tradition, he adds: "The aim of instruction must be the same as education. They both want to achieve a certain result which can only be the harmonious development of all the intellectual and moral faculties of the child, that is to say his happiness." It is exactly that same aim that his religious have as they live and develop harmoniously under the Rule. The method that he has used ever since he was Principal at Alost is summarised in the Reglement des Professeurs. All we need do here is choose, almost haphazardly, a few of the principles it contains. Education is passed from man to man: the teacher, a mature man and a mature Christian passes this on to his pupil. The teaching of religion, understood in the sense of a religious formation, comes first. Authority and discipline which are accepted and when absolutely necessary, accepted punishments, form the will, the social sense and the sense of order all of which make a life effective. Physical education has a very important role to play in creating an overall harmony. On this topic the Canon never tires of making numerous detailed recommendations or else he settles for negative precepts: "Do not let them spend their time in occupations which are too sedentary and make sure they hold themselves upright when working. This is especially true of his remarks about the pupils of the Ladies of Mary where he reacts against the stiff tightly laced fashions of his age. He comments on the freedom of movement which women's dress left the body with its natural figure at the time of the Greeks. This dress did not prevent the normal exercise of the sublime functions of maternity or the playing of games and proper physical exercise, which if regulated properly without fear of fresh air or cold, make "a person cheerful, energetic, robust and everything which makes for the true perfection of the body, not to mention how advantageous it is the spirit."

The teaching of literature which is a necessary basis for an education in the sciences and commerce, is used to form the pupil as a humanist rather than simple to exercise the memory. We know that the words politeness, good manners, and distinction are often substituted for humanism, and that it is rich enough to coincide with the word charity. Passing from the power of seduction to the ascetical value of politeness, the Canon says: A virtue which uses gross manners and expresses itself without restraint and without a care would be hateful to a society. It needs to be humanised in some way to be come acceptable. A Christian who is, as it were, sordid and hateful would make pity hateful, whilst a man who is pious, modest and polite would make it loved and respected. There is a very intimate connection between politeness and virtue and the scourge of each of them is egoism. What does true politeness expect of us? In general it requires us to forget ourselves for others.......sans cesse.

So we see that politeness of heart, as he calls it, does not dispense us from politeness of the body, this decorum which is dear to all his Institutes as well as to their pupils, and a striking example of which is the story of the habit of the Ladies of Mary and the Josephites. Politeness of heart does not deny politeness of spirit. On the contrary it boasts of its charm and advises us to keep it carefully. (11)

The Canon's vast correspondence which has been left to us, can be seen as a practical course in this politeness of spirit which is associated with politeness of heart. In the Manual of Politeness as well as in the Art of handwriting he often returns to the subject of politeness in letterwriting which M. Sellier first explained to him in 1805. Letter writing requires correction. And first of all correction of its most humblest form: handwriting. "Take care of your handwriting, do not let a week go by without spending some time writing a page or two in your best handwriting" (12). He has to often repeat orders of this kind both to his sisters as well as the brothers. At least the sisters show plenty of goodwill which gives him the opportunity of embellishing his comments on handwriting with a lesson in elegant letterwriting: "I doubt if you will be able to decipher my handwriting; I am almost ashamed to set you such an example; nonetheless you will notice that I don't have to five a lesson in handwriting and you will not judge my feelings by my handwriting." This quotation is even more pertinent if you remember that Madame Gonzague's house was letting in water everywhere: "Your handwriting is so good that I had to look at the signature to see who had sent me such a beautifully written letter. If all your Ladies had made the same progress in calligraphy, your house would leave nothing to desire in this aspect." (13)

As a good teacher he often makes his lessons in handwriting very concrete. His inspiration is not the many official styles of handwriting but rather good taste. For one sister he reproduces a 'C' which good taste disapproves of. For a brother he writes "a 'D' or something even larger" Elsewhere he writes with deference to a superior: "Allow me to point out that fill up your handwriting with hyphens and capital letters which is not accepted by good taste. Get rid of this habit. Be careful not to take me for a model of calligraphy."

Not only does the Canon have to correct the handwriting of his class room teachers which often is little better than that of a poor pupil, he also has to save them from another fault, that of poor grammar. he begins by making a gracious comment: "It is a rule of the art of letter writing to always re-read letters before closing them. I am saying this to you now because in every instance the letters of the Brothers and Sisters prove the indispensable necessity of the Rule. I ought to have included it in the new edition of the Art of Letterwriting." (14) but sometimes when dealing with the Josephites he has to be quite brutal: "Your letter proves to me, my dear friend, ( this my dear friend often introduces and softens in advance a rather blunt comment) that you must re-read carefully what you have written and that you must practice your grammar. You say: la lettre que j'avais reçu (the letter which I had received), instead of reçue, letter in feminine." (15)

One of the rule of correction to which he has attached great importance since his youth is regularity: " Were my notes on the two brothers disagreeable? I have not received a reply. I am not complaining but simply pointing out that the rules of politeness are not always observed by our brothers. Do something about it prudently." The letter is addressed to the superior general. (16)

His own politeness is very refined on this point. He answers letters with rigorous exactitude or asks to be forgiven if he is ever late . This exactitude is on of the great instruments of the apostolate. He answers with polite friendliness, which is at the same time a lesson in good manners and letterwriting style, for he is a teacher right down to the instinctive reactions of his heart: " I thank you, my dear son, for the good wishes you have sent me on the occasion of my patronal feast. You good wishes are very precious, I know the purity of the source they emanate from; your kind heart has been for me on many occasions, a source of great consolation. It is enough to say that I in my turn will not be lukewarm, I will send up my prayers to our common father, to obtain favours for you on the occasion of your feast day, in several days time." (17)

One day when Mr Albert had received a rather indelicate letter from another confrere, the Canon consoles him saying: "At the end of your letter add a few expressions of politeness and fraternal charity, so as to accustom our dear confrere to the style of letter writing and the habits of polite society. Also put brother before your name with an epithet which your heart will vary according to circumstances." 27th of January 1842. Letter 271).

There is also a form of good manner which is spoken. French is rarely the mother tongue of the Josephites and sometimes good manners is not given to them naturally. Right up to the end of 1860 we can find traces of a campaign to establish a good accent and a refined tone. Nonetheless progress is made and the accent improves so that one day the Canon will dare to be proud of the politeness of his Josephites at Melle. The Ladies of Mary, since the separation of the Institutes, are a much more homogenous group and better adapted to following the plans of the Canon. At the time of the prize giving at Malines in 1843 a paragraph in the Journal historique et littéraire praises the excellent appearance of the pupils, their fine and easy manners and the purity of their accent to which the Ladies of Mary, most of whom are French, attach a great deal of importance. But it was important to be careful in the capital. The Cano warns them not to invite guests who are too important to the prize giving of 1838: "Your pupils are still novices, etc. etc." Then two months later he writes to the superiors: "It has occurred to me that you speak and laugh a little too loudly. It is a small matter but you must correct it. It will be noticed more quickly at Brussels than elsewhere. My letter is for all of you so you can read it to the community."

Apart from this, a polite way of speaking contains a soul which is the art of conversation which is a parallel to the art of letter writing. For the one as well as the other, the Canon was a child of him times and of his education at Amiens. We might find the simplicity he recommends somewhat forced and false, but it is good to see, thanks to his efforts, the appearance of a serious and precious charm in the young communities he destined for great things. He writes to the brothers at Grammont describing for them the nature of polite conversation "However pious the basis of your conversation might be, it would be sadly lacking if it were not seasoned with that gentle, modest, simple, candid and well composed air which spreads unction even on the most petty thing. Flee, therefore, any pretentious or pedantic tone; any arrogance or capriciousness; loquacity as much as taciturnity. Give each, in all simplicity, the opportunity to speak in his turn and as he wishes." He explains that every "discourse" should have three aims: "1§ to praise God and to make him known or to glorify him; 2§ to instruct, to edify, to re-create, to console your neighbour; 3§ to recover from your own fatigue and to re-animate yourself." (18) Or else he thinks of his dear community at Mouscron, where the new generation of young sisters are flourishing, Aloyse, Euphrosine, Eulalie, Colombe, Justine, Bathilde, Clotilde and the novices, Flore, Olympiade ....... He is strongly influenced by St Francis de Sales and chats with them by means of the pen in his hand about "the affection you must have for each other." Then he adds: "My dear daughters, this warm love must be accompanied by two other virtues: pleasantness and good conversation. Pleasantness adds a certain suavity to serious conversations which can take place between you. Good conversation gives grace and makes agreeable those less important conversations and exchanges during recreations."

1§ The virtue of pleasantness demands, my dear daughters, that you steer a middle road between being too serious and frivolous between too little and too much in the way you show affection and appreciation. There must be a balance but at the same time there must be simplicity.

2§ The virtue of good conversation requires you to make your contribution to that holy and moderate joy, to those joyous exchanges which recreate, support and console the Christian. Surely this virtue must shine at its brightest amongst the spouses of the innocent Lamb? Take care that not strong emotions ever disturb your celestial spouse who lives within you. In your recreations, avoid being taciturn, uncouth behaviour, mindless babbling as well as talkativeness. Make sure that during times of relaxation you grow closer to one another by means of mutual support, as well as by mutual that sharing of esteem and friendship which constantly inspires you. In that way you will part from one another better disposed to carry out the serious duties which await you after your recreations... Receive, dear daughters, these remarks with as much allowance as I have had pleasure in addressing them to you." (19)

After reading that, we are hardly surprised to reading the constitutions: "Gaiety, gentleness, politeness are especially recommended to the daughters of Mary and Joseph. They must show by their open and friendly spirit that they are happy to belong to Jesus-Christ."

Politeness of this nature is nothing else than, we repeat once again, an good family spirit and it is derived from that rule of fatherhood which we have already devoted a whole chapter to.

NOTES.

(1) Watou (1843), Saint-Giles at Bruges (1844), Blankenberg has already been mentioned. It was a Maison Pieuse which had existed since 1838 living according to a primitive rule. In 1851 it was affiliated to the Institute (in the style of 1831), Messines (1856), a second house (1859) and a third house at Ostend (1863).
(2) The 24th of December 1843.
(3) The worst years were 1844 to 1847 with hard winters, famine, potato blight, typhoid. There were epidemics of cholera in 1849, in 1859 and 1863.
(4) 1844.
(5) "The Immaculate Conception" in 1856.
(6) Chaussée de Haecht in 1859.
(7) At Coloma.
(8) The free school at Louvain in the building of the Colletines was set up with a special rule (discipline, politeness, cleanliness), with the support of the local clergy of the town. This school did valuable work.
(9) In 1841 Mge Delebecque thought that the French accent of the pupils left something to be desired. In 1850 there was great admiration for the French accent.
(10) In 1843 for example.
(11) "Cheerful, polite spiritual discussions are useful. Always remember that a religious must be temper his shining talents, if he is endowed with them, with modesty. A mature man makes himself loved through the heart rather than through the spirit."
(12) To sister Clotilde.
(13) The 16th of December 1839.
(14) The 3rd of October 1834. Letter 87.
(15) The 27th of November 1841. Letter 262.
(16) "Sensitive to casualness, he quickly overcame his impressions and forgave with good heart these offences." (Madame Flore).
(17) The 3rd of August 1844. Letter 322.
(18) The 21st of June 1835. Letter 111.
(19) The 29th of January 1834.



Chapter 2. Ten years of Effort.


Ever since his letter on friendliness and good conversation, Canon van Crombrugghe knows what it is to get hurt by the Josephites when he comes in to contact with their rough edges during his "conversations" with them. During the decade which ends in 1851, he learnt a new sort of renunciation, which he had not thought about before. Athanase was a gifted son; he wanted to form him in his own image but he did not succeed. Albert is a friend, to whom he can say when the times are difficult "Your kind heart has been for me, on many occasions, a source of great consolation." (1) Athanase, driven by personal ambition had been able to help him realise a project which appeared at times to be attempting the impossible. Albert understands him and loves him. Throughout ten of the hardest years he is the Canon's confident and closest collaborator within the congregation. Now that all the lyricism of taking up the challenge of an adventure and being involved in an exciting yet dangerous undertaking, was over, what had been set up had to be maintained. The young superiors are timid or inconsiderate. The Founder has to either help them develop their character or else constantly correct them. (2) With depressing regularity the superiors complain of their lack of competent personnel and the Canon, to whom they address their complaints has nobody to send them. Letters like this one are written either in the masculine or the feminine: "I would dearly love to be able to provide you with the help which the lack or order and authority of your sisters means you badly need. It is just not possible. Therefore, my dear child, you must fill in for the faults of others and do all you can to avoid the dangers which could threaten your house." (3)

With the help of Mr Stanislas, the Superior general starts, in the form of circulars which we still have for the years 1841 to 1849, a code of directives which are intended to improve both the mentality and the customs of the Josephites. Later, when Mr Stanislas becomes Superior general he will develop these circulars to a fine art.

Nonetheless the great worker of the 1840's is Mr Albert. He became Prefect of Studies at Melle during the summer holidays of 1839. We are now ten years on from the national Congress and the politics of Belgium is dominated by the struggle brought on by the Liberals who seek to establish a system of education free from the Constitutional guarantees of 1830. (4) Albert with his legalist spirit and his political temperament is keen to enter into the struggle and fight for Catholic education. The Canon tries to calm him down and draw him into his own way of thinking. No doubt he saw in the young Albert's indignation the first visible flaw in his religious vocation. "The faults and failings of others are not an excuse for ours. We must seek our help from humble prayer and not give way to annoyance or discouragement. We must avoid becoming proud: this subtle vice takes many forms, even that of zeal for the glory of God. Try and reason along these principles, which are principles of faith. We do not have the learning or the thousands of francs which our opponents dispose of to build their schools. But if we remain faithful to our undertakings, if each one of us makes ourselves worthy of God's protection, we will come out of the fight victorious." (5)

At the same time he summons Albert, together with the Superior general to come and see him in order to take some concrete measures which were needed for the good of the Josephites. He entrusts Fr Ignace with the task of bringing the religious back to the strict observance of the rule (6). He makes Albert, his young collaborator who is energetic, intelligent and devoted, Prefect general, responsible for studies with in the Institute. He gives him a rule for local prefects of studies and they are required to "read and study it carefully."(7) His aim is to eliminate, little by little, the faults and failings which mar the teaching of the Josephites. Together with Albert, he set in motion a strategic plan to tackle and reduce the mistakes made in every area. If we stick to the texts which have been preserved by chance, the programme for the year 1841-1842 more or less takes this form.

The Prefect general will have a library which contains books on pedagogy and on the different subjects taught by the Josephites. He will keep an alphabetic register of books which will be kept up to date. With the help of the teachers concerned he will draw of the rule for the display cabinets for natural history, physics, commerce, antiquity, etc. He will keep in his possession seven files in which he will keep all the notes and documents relating to the different houses. He will visit the houses and their classes regularly, he will be present in lessons and having seen the teachers and the pupils he will draw up a report which he will send to the Canon. Then the two of them (Albert and the Canon) will visit the houses where the teaching is not satisfactory. They study M. Rondu's work on Pedagogy, especially "the 3rd section of Chapter 2, Part 1 and Part 2" and then they discuss together what they have read to make sure they are in agreement. Each one brings his own copy of the book and constantly refers to it so that in their public conferences and their individual meetings with confreres they are able to the same practical advice (8). Finally, the Prefect general makes sure that the local prefects quickly carry out the directives they have been given as quickly as possible. Whenever necessary Albert uses the authority of the Canon to ensure his wishes are obeyed. During the same term Albert, as Prefect of Melle and with the help of the class room teachers, writes his own text books. These text books try to break away from the abstract manuals which have come from the pen of theoreticians in their studies and make available to the pupils textbooks containing the practical experience of class room teachers. He is only continuing the tradition dear to the Canon ever since his days as Principal at Alost. At Melle, which from now on has amongst its pupils children from some of the best families in Belgium as well as from abroad, he sets up a well balanced curriculum of studies. There is a four year literary and scientific section. Pupils in the sixth form are able to pass directly into the second year of the special school for commerce and industry which is a three year course. There are optional courses in a wide variety of modern languages which broaden the practical preparation for international commerce. The optional courses in Latin and Greek, which are only for the ablest students, is considered to be part of the education in general culture. Finally, a "finishing course" is added to the commercial and industrial school as a fourth and last year of studies.

Never at Alost had Canon Van Crombrugghe established anything as solid as this in the space of six months. Nonetheless, as at Alost, he retains a clear awareness of the imperfections which still persist. He writes on the 23rd of February 1842, "I am more and more convinced that we have acted at Melle in a way that is far too human. The order that we have succeeded in establishing there does not have a solid foundation. Furthermore, since we do not have the love of the children at heart, we haven't got a real understanding of what happened amongst the pupils at that time. As a result of this we cannot forestall the difficulties. They only come to light when there is no solution at least for some of them. The house is gradually going down in numbers and the number of those whose main interest is to run us down is going up. The chances for success in the future are being reduced etc. etc. However, the superior must be handled with tact. He lays a lot of the blame on himself, he has done what few others could do as well;, yet we must find a way of winning over the pupils who are there. You will realise the importance of this. You must find the right way of getting this result. let us involve God in our plans without forgetting human methods in which we will not place too much confidence." (9) Mr Desire, in his energetic and effective reaction against the sloppy regime of Xavier, had replaced it with a rather military one which the Canon considered far from ideal. In 1844 he takes the decision and names Albert Superior of Melle while keeping him as Prefect general of the Institute (10) and Prefect of Melle. Albert is given the total direction of Melle which immediately starts to flourish again. (11)

During the last months of 1844 the Canon is in almost daily contact with Albert in order to complete his formation. The first report of the young superior to the Superior general loyally recognises that Melle is not a house of the strict observance, his task is to restore and maintain the discipline of the rule. There must be a set time for rising, spiritual exercises in common, and each confrere must have his appointed place in chapel in order to encourage regularity. He must not get lax over the practices of humility and mortification which are used in the Institute. There must be a strict control over the choice of reading matter and adherence to the rules of politeness which is such a valuable discipline for the religious spirit. He is to arouse the spirit of zeal amongst his confreres, which too often has faded away, by means of his private talks with them. "It is enough to point out to you that things are not in conformance with custom or the rule for you to deal with the matter." (12) The Founder has to face the fact that if certain Josephites are to be competent in their role as classroom teachers, they will have to meet with scholars and attend intellectual meetings, but "The matter of religious going out seems to me to be of such importance that I cannot take the decision alone. The Reverend father Superior must help me before I take any decision of this sort." (13) Albert himself must observe the rule faithfully. He must make use of the double protection the rule offers him: the Superior general together with the Canon and individual advice. He must make no extraordinary expenditure - and "this includes even the smallest things like frames, pictures etc, and all drink which is not ordinary and communal." (14) without the authorisation of his proper superiors. In the presence of his assistants he is to read carefully his own rule and theirs. (15) At times his local councillors hesitate to give him their full confidence: "So that all can help you by using their particular talents, let each know his duty, and let your assistants always find you as you should be in their eyes. They should also know your Rule and theirs. Have a frank discussion with them so that they can see the evidence of your goodwill." (16) He is to leave to his assistants a precise and clearly defined authority. He is to hold regular meetings with the class room teachers, department by department but he is to avoid letting these meetings degenerate into discussions which might be dangerous to his authority as superior. "This could have some serious consequences because it is diametrically opposed to the sentiments which should always live in religious whose strength and merit lie in obedience." (17). On this very point the Founder addresses the religious directly. Anticipating that there will be objections he tells them: "Gentlemen, I hear your remarks and I will consider them at my leisure" (18). He must also be a father to his community. When it is a question of a new confrere: "Listen patiently to his remarks and give him every opportunity to express himself and to understand your goals and methods." (19) or when it is a matter of dealing with a brother who has left the straight and narrow and who has to be won over and brought back to an observance of the rule: "keep an eye on him with greater attentiveness than ever, so that he is aware of your anxious solicitude and your firm determination to oppose evil and defend your flock, body for body, against the wolf, in no matter what form he appears." (20) If, in spite of all his efforts some still refuse to have confidence in him: "I have a great hope that trials of this sort will purify us and make the Institute and all of us ever more useful to the plans of divine Providence. The cross is the instrument of salvation and of sanctity. It will be a source of encouragement for you. You will see in the cross signs of success in your cultivation of that part of the vineyard entrusted to your care. Arm yourself with courage, learn from the lessons of experience and ..... march onwards without being shaken by the difficulties you might meet on the way." (21) A few months before promoting Albert to the office of superior, the Canon, knowing his spiritual child, had charged him to show a Christian gentleness towards his confreres who were the most difficult to govern: "To fiercely desire the glory of God and desire it in our own way, says the wise Fenelon, is not so much a desire for his glory than for our own satisfaction. Accommodate yourself to the respective needs of your inferiors. I don't mean by that that you must be devious but be prudent and only say to each one what he is capable of accepting, keeping solid food for the strong, whilst you give milk to the weak. Gently calm your over lively imagination so as to listen to God. Moderate your external zeal and pray. It is above all in prayer that you will find advice, courage, gentleness, firmness and the handling of minds, so necessary in government. That is enough for today." (22)

We have already said that the canon encouraged Albert to adopt this supernatural gentleness when standing up to the threat from state education: "Ira hominis justitiam Dei non operatur."(The anger of man does not execute God's justice). At this time amongst the Catholics new movements were cutting across the lines of expansion of the Josephites. A new association of secular priests had set themselves up as a teaching body in Termonde.

"All jealous rivalry, the blind prejudice of worldly vanity, is unworthy of the disciples of Jesus Christ. It should not, it must not be found in Christian institutions. There may exist a noble rivalry between them, a loyal and peaceful struggle. The success of intelligent zeal and sustained effort always ends by being rewarded in the name of public justice. Wherever the interests of religion or a moral life are at stake, then individual rivalries must disappear." (23)

It is doubtful weather Mr Albert will succeed in overcoming this blind prejudice of worldly vanity.

A superior, especially the superior of Melle, is obliged, because of his office, to assure the connection between the boarding school and society. Right at the beginning of his term as superior Albert is invited to dinner in an important household together with the bishop, Mgr Delebecque. Giving him permission to accept the invitation, the Canon tells him: "I rejoice that divine Providence will give us the opportunity to prove, in the presence of the Bishop, that we are not totally incapable of carrying out the mission which has fallen on our shoulders" (24) But will Albert's religious life be strong enough to resist any intrusion of a worldly spirit ?

Because he had increased his duties, the Canon was obliged to dispense him from that part of his role as superior which has the greatest benefit to his spiritual advancement. Immediately after his appointment as superior, "considering also that the great number of pupils, which necessarily gives a considerable increase to the already multifarious occupations of our dear son, the superior of our house of St Louis de Gonzague"(25). It is decided as a temporary measure to place alongside the superior a spiritual director for the religious so that they can receive all the help they have the right to expect from the Institute. It is obvious from the way in which the Founder drafts his circular that he is aware that he has made a hole in his own system. While this step was perhaps inevitable surely the end result is to more or less laicise the superior ?

From 1845 onwards the Institute is established on a definitive footing. Canon van Crombrugghe and Mr Albert (who will soon be removed from his duties as superior) carry on a relentless battle to improve the standards of teaching in all the houses. At Melle, Brussels, Tirlemont and Louvain, a special course in administrative law is added on to the literary and scientific section. In 1848 this will be completed by the addition of a special course for those who want to go into the law. The literary and scientific sections also prepares pupils for university studies as well as entry into the special schools and the military academy. At Louvain the time table is drawn up in such a way as to make it possible for the pupils to follow certain special courses in the university. At Tirlemont and Louvain a complete curriculum in classical studies in established and both these schools have the right to call themselves colleges.

The Prefect general draws up a plan of personal study for several of the teachers. If the canon is to be believed the plans are rather ambitious. Finally the astonishingly successful Easter conferences are set up. These annual meetings of superiors and prefects are similar to the meeting of the Chapter during the summer holidays, but are concerned with particle applications and detailed solutions in educational matters.

The task of the two men who we might call the architect and the master builder of the structure, was not always made easy by the Institute. A quick look at 1847 will make this obvious. For a year now the country has been in the grip of famine, epidemics and an economic crisis. In France revolution is brewing which has a destabilising influence in Belgium. As a result the Institute sees the number of its boarding pupils decline in all the houses and as a result finds it increasingly difficult to pay its debts. For the first time the Founder and his chief ally wonder if they have not been over optimistic about the strength of the Institute.

Albert opens the year 1847 with a great appeal which alarms the prefects of the individual houses. Since they are the cause of some of the problems then the remedy will have to come from them. "Given all the efforts that are being made all around us and the vast and powerful resources used by the men of the world to attract pupils into their schools, which, alas are nearly all centres of corruption, I cannot help wondering if we are doing all in our power to deserve the confidence of the public. I wonder if the same guarantees of success in the sciences is to be found in our schools and whether or not there is a greater certainty of preserving the morals of the young in them. I am convinced that it is by assuring these two guarantees that we can be certain of getting the upper hand in the struggle.(26) These thoughts have inevitably made me look more closely at the class prefects , for they are the ones who, by their ability to influence both teachers and pupils, have a great responsibility in everything to do with teaching and education. I have always considered the prefect of a house with all the powers given to him by his rule, to be the very soul of the boarding school. Therefore, I consider it my duty to recommend that all prefects improve their methods and double their efforts so that we can make progress in the struggle. Furthermore we have made a great effort to build up our reputation and we must justify it in the eyes of the public. For my part, I am not entirely certain that recently we have been fulfilling the promises we have made: I would even say that we have been over confident about our strength. If this is the case, let us try and make up for what is lacking by redoubling our zeal and our courage. Let us remember that the relentlessness of the battle increases the glory of the victor." (27)

The authorities at Louvain, through their jealous concern for the progress of their college, and the authorities at Tirlemont, through their capricious vanity, in spite of their devoted efforts to make progress, still have weaknesses which endanger the common cause. The result is that in 1847 and for the next two years, we notice for the first time and the last time, that the Founder's usual serenity seems to falter for a moment. Could it be that through working so closely with Albert, he has allowed himself to become affected by his fierceness in the struggle and his bitterness when things are not going well?

The Founder feels sorry for Tirlemont but at the same time intends to stand firm. One day the local authorities have decided that unless they appoint an extra teacher they cannot teach the two pupils who have enrolled for the Latin class in the 4th year: He writes " I expressed my astonishment that difficulties were being experienced in organising the classes as we had decided. I am a bit ashamed of the ignorance of these confreres concerning what is needed for a Latin class, and their attempts to achieve a form of luxury in their personnel."(28)

In spite of the reticence imposed by his perfect humanism, Canon Van Crombrugghe realises that as well as using persuasion and encouragement he will have to resort to threats even in his dealings with his religious. Perhaps he has placed too much confidence in the harmony and the goodness of the rule as well as in the beauty of the enterprise which he has entrusted to one or other of his dear spiritual sons. The majority of men, even in the convent have modest capabilities. Mr Bonaventure, the superior referred to in these letters, was just an ordinary man. It would be wrong to lay too much blame at his door. But we cannot follow the Canon Van Crombrugghe's apprenticeship in sanctity if we do not take into account the opposition he encountered in mediocre men of good will like Mr Bonaventure.

Bonaventure is superior at Tirlemont. He appears to be a man of words rather than a man of action. Mr Desiré‚, who supports him in his well intentioned plan for independence, "has noticed this defect in his superior." (29) The Canon is clearly aware of their superior's responsibility for the chronic laxity of his community. "If only the superiors in that area would understand that the trouble often begins with them." (30) Then changing his tone and placing all his confidence in the grace that will come from the approaching feast of Easter: "May we all rise again to a life which is more perfect and more worthy of us." (31) Bonaventure is removed from his post of superior after the summer holidays of 1850 and made Prefect of studies "One of the main causes of the malaise that you feel is the lack of action on the part of your prefect" (32) The decline in discipline amongst the pupils at Tirlemont has gone too far. The Prefect and superior must work hand in hand and buckle down to work prudently at putting things right: "Have courage and pray. Be gentle and try to please both the pupils and strangers. I make it my duty to pray a great deal for you."(33) And the result? When the moment comes to take some practical steps Bonaventure gives way. What is the Canon to do? He sends two of the more "unfortunate" religious from Tirlemont to Grammont in exchange for a dedicated and competent teacher. "I am sorry for Mr Bonaventure. I thought he had more strength of character and grandeur of soul than he has. We will have to sympathise with his weakness and, for the moment, leave the status quo. It's a good thing that you have said nothing to Mr Desire. We will see later what there is to be done. Mr Bonaventure should double his efforts, in order to acquit himself worthily of his various functions and especially that of Prefect, whatever his antipathies might be." (34) Then he sends this observation to the superior "Never forget that you are the Father even more than the superior of your confreres and your pupils." (35)

Tirlemont is not as successful as Melle because there is not the same community spirit among the religious. After the indiscipline of the pupils comes the departure of the novices. The Canon can only give this advice: "Tighten your belts" (36). In spite of everything he writes to Bonaventure "Although the matters you have communicated to me are unpleasant, you have given me real pleasure in telling me about, them my dear son....." (37) But when writing to the superior and speaking about Bonaventure he says: "It is a sad state of mind to consider oneself capable of showing others what they should do when one gives so little evidence of being able to perform one's own duties well." (38)

At the time of writing the words we have just quoted, Canon Van Crombrugghe has learned that there is no point in taking offence at the imperfections which disfigure his work. It is his duty to struggle with all his strength and to thank the Lord for the results obtained whatever they may be. However, we must go back to the year 1847. Ten years have passed since the general chapter which set up Melle with such enthusiasm and established an Institute capable of taking over and running such an establishment. But will the dream be compromised ten years later? The Canon won't admit it? Yet Tirlemont is not the only house which gives serious cause for alarm. The teaching staff at Louvain is certainly active enough but intoxicated by its exterior activity and also to some extent by the atmosphere of the university town, the community starts to go down the dangerous path of abandoning a simplicity of life and a spirit of prayer which is appropriate for the Josephites. The superior introduces some worldly habits such as an increasing number of private receptions which are eagerly attended by families from the town.

At the end of the year the Canon is forced to write to the Master of Novices, this second superior general for the spiritual life: "I am receiving such strange news about Louvain from various places and in all sorts of different ways that I thought that it would be a betrayal of my duty not to attempt to discover the truth." (39) It is hardly surprising that he has, as it were, to take the side of Mr Albert against the Louvain opposition. "At Louvain, you will show that neither you or any of us are fooled by intrigue or ruses or ... need I say more? You will also make it clear that if we take decisions we have the clear right to have them observed. As our wishes are in no way the product of those minor passions which direct the conduct of certain individuals to act according to their own agenda we will be able to do our duty to the end with no weakness." (40) He speaks with some bitterness of the discontent which Mr Albert has "caused among the Gentlemen of Louvain" (the term Gentlemen underlined is the ironic term of politeness which he used to recommend to his housemasters at Alost to reduce unruly pupils to silence)by his preferential treatment of Melle. Then he adds "I have taken advantage of this knowledge of what is happening at Louvain to point out his faults to the superior, showing him that he is letting his inferiors down: I have recommended that he should correct this unjust way his subjects have of behaving towards you, and to tell me during his visit to Gent, which he has just informed me about, how he will go about making this correction." (41)

These moments of impatience and irritation, even in this difficult year, are soon drowned in the unwavering goodness of the father. He is always full of happiness when he has the opportunity to show himself just as a father in his dealings with Albert and in his dealings with the excellent Stanislas whom he thanks in this way for his new year greetings. "It is with pleasure that I received your good wishes for the New Year. I recognised that heart which I helped to form and into which the good Lord has put such fortuitous dispositions." (42) Even in his dealings with the unfortunate Xavier, who is gradually distancing himself from the Canon, but to whom he can only reproach as a father: "I have to give you a gentle reproach for coming to Gent without coming to see me. If your reasons were less solid I would be seriously upset by this apparent lack of courtesy." (43)

We must not forget that even the most painful of reproaches has only one aim which is to use effective ways of improving the situation. "We have decided that you will make your visit to Louvain and Tirlemont at the same times as the Reverend Father Superior makes his."(44) He often adds words of encouragement "Go forward with courage and without being defeated by the resistance you might discover, continually start afresh" (45)

This is how the Founder sets about this constant starting afresh.

Right at the beginning of the year 1847, Canon Van Crombrugghe sends out this battle cry: "Let us try and disarm the hand of the Lord." (46) He opens the month of St Joseph with the novena of Prince Hohenlohe for his needs are greater than ever. Tirlemont is not able to recruit a sufficient number of boarders and runs the risk, despite the generosity of benefactors, of being overwhelmed by debt. "It is a question of nothing less than trying one final time to see if we can keep this institution." (47) The Canon writes to the superior on Christmas eve: "The great needs of your house move me immediately to commend you to have recourse to the mercy of the Lord, with a redoubling of zeal and a child-like trust,, in these days when we are to celebrate the most consoling mystery of our faith. You will, I would like to believe, have used all the human means which your superiors suggested on their visit last month; add to this the means which piety and the teachings of religion suggest to you. Prepare yourself, prepare your confreres and the pupils for the moving solemnity of Christmas. Pray, exhort, preach by example; insist that all your religious do the same." (48) and developing one of his key ideas: "Ask for the prayers of the poor; your free class will provide a powerful means........... The times are becoming frightening, my dear superior; you must put on the armour of courage, you must be certain of the help of Him who can stop the plans of evil people. So, without wishing to exaggerate things too much, can one say that men are still capable of fighting the approaching storm?" (49) On this eve of the revolution of 1848 his problems are not limited to public disasters. The insidious financial difficulties are all encompassing. During the month of January the following year he writes: "We do not always succeed in finding remedies for the ills that beset our children and that should not surprise you. Reverend Father Superior has told you what he can do for you. As for me, I think that in a fortnight or so I will be able to lend you, interest free, what you need to make up 2,000 francs together with what I lent you in October 1846." (50)

Brussels "is in the sort of state which needs our attention" (51) Roboorst has been virtually abandoned. There is only the small house at Maldeghem, founded in 1834, which could be closed. The closure takes place 1849 "with a view to using the personnel more usefully." (52) A shortage of recruits is also a cause for serious worry. The Canon is very insistent that: " We must pray to the Lord to send us help, by forming our existing subjects by his grace, or by sending us capable and zealous postulants. Our needs are great and rightly give us cause for concern." (53) But what is the point of multiplying the quotations? The cries of distress are heard again and again down through the years. Then, Melle, the only house which makes a profit, has to send its pupils home because of an infectious epidemic which has claimed several victims, "These trials only add to the difficulties and needs of our entire religious family." (54).

The great consolation of 1848 is the ordination of Mr Benoit to the priesthood. He immediately receives his faculties and goes to live in Louvain as Spiritual director where he is able to spread his religious gentleness among the pupils. Sadly, several other priests ought to have followed soon after him. But the immediate demands of education and a certain number of setbacks have thwarted the plans of the Founder. It is true that the bishop of Gent is almost as keen as the Founder to see the number of priests grow in the Institute. Of his own accord the bishop proposed in 1851 to send one of his priests to teach theology in the convent to four religious who were waiting to prepare for the priesthood.

Nonetheless the purely human methods must not be neglected. At the beginning of 1848 the Canon feels the return of his strength, which had severely declined: "The good Lord has returned my health: my biggest wish is faithfully to use this gift in the way of the Lord."(55) He uses his new found energy to support the work of Mr Albert. The latter prescribes an even more severe selection process by means of a written and oral exam for those pupils who want to attend the lessons which prepare for the state schools. He organises the studies of the confreres so that they have a greater chance of success since the individual programmes are based on the information given by the prefects. He insists, with great persistence, that the prefects hold weekly meetings with their class room teachers. Every time he visits a house he conscientiously notes in the prefect's cahier des remarques (notebook for comments) the practical directions which are the direct result of his visit. In the same way the superior general writes in the cahier de remarques of the local superior. These notebooks constitute a sort of vade-mecum for superiors and prefects and accompany the local authorities when they attend the Easter conferences and the General Chapter. Finally Albert gathers together all the information which was used at the general chapter of 1849 to legislate for the boarding schools and colleges and give them a detailed programme. This programme not only meet the deeds of day but also was flexible in certain articles and met the needs of individual houses. (56)

In 1849 Albert is 34 years old, he is learned and gifted. He has a strong personality and an affectionate nature. he is highly thought of by outsiders. But he represents a class of rather special lay religious, a class we must try and understand better. He appears as a young scholar and a respected teacher who not only stands out over and above his community at Melle but also somewhat detached from it, even to the eyes of an outsider. Désiré‚ at Tirlemont and Florimond at Brussels also stand out in the same way although the Canon does not trust them in the same way he trusts Albert. By studying these two as they are presented by our documents we will come to a better understanding of Albert.

In 1848 D‚sir‚ begins to study the composition of mosaic miniatures for which he will later become famous. His friend Florimond is a chemist and a physicist of some distinction. Two years earlier he had introduced at Melle galvanoplastic and daguerreotype.(57) D‚sir‚ asks permission to spend the summer holidays in the house in Brussels. He is hoping, with the help of Florimond who had stayed "in the world" until 1842, to be able to make a few contacts in the capital which would help his progress and his scientific prestige. The Superior general not only gives an absolute refusal but accuses poor D‚sir‚ of lacking humility and of being to clever. With genuine tears D‚sir‚ proclaims his total submission and insists that he had never wanted to cause the least upset to his Fr Superior. However, he gets his local superior, non other than Mr Bonaventure who has always had the reputation of being a liberal and forward looking superior, to support his request to the Canon. The Canon replies as energetically as Fr Ignace: "Mr Desire has less reason than any of our religious to suspect our feelings towards him. I declare that these rash outbursts will achieve nothing with me. Their injustice permits me, or rather they make imperative for me to no longer misuse power by responding to the demands of the imperfect, but rather to show that trust and distinctions, if there have to be any, will be made in favour of submissive and humble subjects; those who seek to lighten their superiors' burdens with loyal, religious and lasting acceptance. I therefore do not allow any privilege to Mr Desire nor to any other religious of your house. I also insist that you conform totally to all that has been laid down for some years concerning going out and visits, to the letters confreres write and receive; and also to the precautionary measures laid down for relations with strangers, not only inside our convents but also outside. In those places where we have convents, our religious will conform to the local superior's wishes in whichever house they may belong and whatever job they may have been charged with by their respective superior. As for the rest, I have no intention of modifying and special recommendations that the Reverend Father Superior might made. I am speaking in broad terms, and it is thus that I wish to be understood, my dear son: it is the good of souls, the honour of the Institute and the exaltation of virtue that I wish to obtain, by explaining quite frankly to you my very strong determination to stay in the path I intend to follow, and recommend the Reverend Father to follow. I pray that the Lord will give you an understanding of his holy and loveable will." (58) The Canon sends his sends his reply to the superior at Brussels, so that if Desire manages to slip out of his convent in Tirlemont, he will stop Florimond going out with him. "You know that are those among us who have no experience of the world, and others who have too little fear of evil and of danger. We should be of help to both." (59)

At times, it seems as if, the Canon is incapable of understanding the nature of these two men. D‚sire sends him one of his bewildering requests, the Canon insists on noting his disapproval. "The letter contains some unpleasant phrases" (60) Florimond complains of his disappointment at having one of his requests turned down. The Canon makes a sharp reply. "Mr Florimond is astonished at the result of his lack of prudence. If he is serious in what he is saying than it is hardly a point in favour of his judgement." (61)

Ten years later the two friends will be reunited at Louvain with the same Mr Bonaventure as their superior. Florimond has got himself noticed in intellectual circles on account of his inventions and a few of his articles appear in print. The Canon's first reaction is one of defiance. Florimond and Bonaventure have to go and plead their cause before the Canon using all the eloquence of their enthusiasm: "He did not expect to appear in the newspapers, he was not lacking in modesty."(62) Only then, with prudence, but with a sincere joy, the Canon uses his personal contacts to help his religious's career. He rejoices in the honour which it brings to his dear Institute.

How are we to explain the Founder's behaviour which at first sight appears rather mean. Perhaps the answer is that for the Canon the decade which is coming to an end in 1851 was a time of great disillusionment. Suddenly he realised that the problems and weaknesses of his congregation of the Josephites were widespread and enduring and that what was in danger wasn't just the solidity and the quality of the work, but the solidity and the quality of its spirit. The Canon had a vision for this Institute which was beginning to gain a reputation in the secular world. He envisaged a great family which was calm. meditative, simple and having a discreet joyfulness. A family in which everyone got on together and where there was a tender affection both for the Divine Master and for the children. Now he realised this vision was falling apart on all sides. The intelligent members did not succeed in becoming saints or didn't even want to try. The authentic leaders who were so necessary to the work opened the door wide to relationships with people outside the community and in this way allowed a worldly spirit to enter in. No doubt, being the realist he was, he was always prepared to compromise and have saints alongside intellectuals in a balanced exchange. What he had just realised with horror was that even this balance was going wrong and that he was losing control of his congregation. It was no longer the spotless bride which he dreamed of offering to the Lord. He struggled on all fronts at the same time to block up the holes in the ship which were letting in water and set to work to repair the vital parts of the ship in mid journey. Later he will struggle once more with the same energy to limit and reduce the damage which has become inevitable. It is hardly surprising that he needed three or four years to regain his serenity and kiss the inscrutable hand of Providence.

As well as Athanase and Mr Valentyns, Desire and Florimond are close friends of Mr Albert. Albert is another religious who does not shut himself up in his convent. It is he who employed the young Francois Gevaert at the age of 17 as a teacher of music at Melle. It was Albert who gave him early encouragement and was his faithful friend throughout his brilliant career as a composer. For the time being Albert is busy putting words to the composers earliest works which will be performed by the pupils at Melle. (63). This is also the epoch when the pioneers of the Flemish movement were being vilified everywhere. Albert supported them. He makes friends with Henri Conscience and Prudent Van Duyse (64) and studies with them how their demands might be met in his college. With the formal agreement of the Canon he collects signatures for a petition that is to be sent to the minister and the House of Representatives (65). The Founder and a wide circle of his friends all benefit from his extensive knowledge of the law but above all he puts it at the service of all those who fight for freedom in education or against the new force of socialism.

In spite of the affection and the esteem the Canon has for him he has to accept that Albert is not a religious he can approve of. In 1844, he makes him a superior responsible for the religious discipline of the community but released from his duties of spiritual direction. He must have been suffering from a severe shortage of men at Melle to allow he himself to be driven to the extreme of setting up this strange arrangement. He had to set aside Mr Desire as superior at Melle for reasons we have already seen, who could he turn to fill this essential post in the Institute? There was only one man. In 1840 he admitted Mr Theophile to vows after less than a year in the noviciate. In 1846 Theophile had reached the age of 28 and was in the sixth year of his profession. The Founder names him superior of Melle. In reality Mr Theophile will hold this office for thirty years and became the archetypal superior of College Melle.

Albert's standing in the congregation which had been attacked more than once seems as strong as ever until suddenly during the summer holidays of 1849 he is replaced as Prefect at Melle and becomes an ordinary class room teacher within the community. Are we to believe that the continued development of the section in commerce and law is the only reason why the best qualified teacher has been brought back for these classes? Whatever we might think, the Canon continues to support him, as devotedly as ever in his role as Prefect general. But for the first time we see him advise Albert not to visit a house: "I understand," he writes, "how difficult things are for you in the position you hold as Prefect of studies in the Institute and class room teacher. We will talk it over when we meet in Gent. I will send for you shortly." (66) Is it an illusion? You get the impression that the religious element is disappearing little by little from Albert's letters to the Canon. He plunges into the study of law in order to perfect his teaching, but also, you get the impression, so as to prepare himself for battle. This is the moment when, what Fr Ignace calls the law against education, is being prepared. This law of the 1st of June 1850 aimed at creating 10 royal athenaums ( state secondary schools) and fifteen state middle schools. The text of this law is well known: "The constitution, in proclaiming an unlimited liberty in education for all citizens, wanted, at the same time, to assure a legitimate influence to the state. That is why it legislates that the state is to have its own system of education, on condition that this education is regulated by the law. This is to ensure that state education is not left to chance or mere whim." (67) Albert attacks this proposed law by comparing it with the fundamental law which his spiritual father has the right to consider his own work. However, the language he uses to condemn these proposed innovations must have frightened the man who had been called exalted in 1830 (i.e. the Founder). "I want to shout out to the four winds of Belgium. I would like, if I had the chance, to sound St Michael's trumpet so as to awaken our friends who sleep the sleep of the blessed." (68) The Canon resists all the pressure put on the Josephites by the town council of Tirlemont to close down their section of "complete humanities" so as to help the state college. He increases his efforts in Brussels to get financial help for both the school belonging to the Ladies of Mary as well as the boarding school run by the Josephites which are situated in the capital but which are hardly viable because of lack of financial backing. He stood by, helpless, when the good faith of the Josephites was exploited in the handing over of Maldeghem as well as in almost all their other transactions. Madame Flore comments in her study of the Founder: Scrupulous in matters of justice, he never suspected others of being unjust and any discovery of deceit caused him real anguish." We still have the tearful letter written by Fr Ignace after the departure of Athanase. " It is even more painful for me to learn of the legal threats you make against me if I refuse to return to you at once a few clothes which you say you brought with you when you joined us. Have you forgotten in a few months how little we are attached to the things of this world? Haven't you seen a hundred times before how we are prepared to give our coat to those who would attack us rather than have a quarrel and appear before the secular judge?" (69) Albert is right, but perhaps a little hard, when he writes to the Canon: "We are too good. We try, like all just men, to make economies, yet we cannot even settle with our debtors at the appointed time. Are we not wrong to sacrifice our just claims in order to avoid a public quarrel. I wish, reverend father, that we could make the public see that we are not easily exploited. I know, reverend father that you can't deal with everything by yourself, but isn't it time, faced with all these facts, to see if we have always received good advice?" (70) But all this is nothing compared to the revealing phrases he lets slip in his correspondence with the Canon. Here is an example from a letter about the educational manoeuvres of the liberals: "If I disposed of my own time and especially my own will, I would be happy to go to war at this moment" (71)

How will Albert cope with this bitterness when he is exposed to the brothers who are hostile to him? The law of the 1§ of June has alarmed the diocese and the bishop doesn't hesitate to make another effort in the field of education. He transforms the communal college at Grammont, which we know had been run by priests since 1830, into an Episcopal College. The local liberal newspaper, the Gazette de Grammont, in one of its articles lavishes praise on the Josephite school. Any weapon is used to attack the new college. The bishop is angry. He cannot bring himself to believe that the religious would have agreed to the article and be planning to open a Latin section in their school in Grammont. The Founder moves quickly to pacify him: "We were entirely unaware of the article in the recent edition of the Gazette de Grammont in which our name appeared; we do not get mixed up in politics and it is only by chance that we heard about the aforementioned article. I would like to take this opportunity, Monseigneur, to thank you with all my heart for the special concern you appear to have, more than ever, for the well being of our Institute. Amidst of the difficulties which are inherent in my task and especially during my grave and serious illness, it is a souse of comfort to me, Monseigneur, as it is a source of encouragement for all of us, to realise that you are a real father to us and that you sometimes visit us. I do not doubt for one moment that you would be ready to help us wherever the glory of God or the good of the Institute requires it." (72) These last remarks were far from being pointless. By now two conservative newspapers, reacting to the progress made by the liberals, had discredited the Josephite school in Grammont. The Canon is absent from Gent. It is only eight days later that he is able to write to Mr Stanislas: "It was not without some concern that I learned on Monday of the act of poor neighbourliness that the ill advised friend of the College of Grammont allowed himself. Is the Josephites' patience to resist this unexpected trial? Such was my fear during my absence; and it was with real joy that I learned on Saturday of the wisdom that you showed in opposing this dishonest provocation. I am hurrying therefore to express my satisfaction and to give you the praise you have so justly merited..... However, we should be careful not to burden ourselves with recriminations." He adds before closing his letter: Let us pray to God to keep us always and the same peaceful frame of mind, and let us ask him to illuminate the minds of those who, alas, have so easily become our adversaries." The next day he sends out to his brothers this reassuring quotation. "The chief priests and the scribes, seeing the wonderful things he did and the children shouting in the Temple 'Hosanna to the Son of David' and they were indignant.' (Matthew 21.14-15.)
(73)

It is only by immersing ourselves in the calm atmosphere which surrounds the Canon that we can evaluate his separation from the son whom, he loved perhaps most of all. No doubt for Albert things have gone beyond the point of no return. He had resigned as Prefect general during the summer holidays of 1850 and taken on the role of general secretary of the Institute. Perhaps this was no more than a way of safeguarding his honour. He was appointed Prefect at Louvain where a number of the class room teachers made life difficult for him by isolating and ignoring him. He suffered from the indiscipline of the day pupils and the opposition of some of his confreres. This didn't stop him from working to increase the prestige the college had already acquired. He unburdened the programme for classical studies which in the process of being grafted on to a curriculum of scientific and commercial studies had become cluttered up with all sorts of courses. He continued to work for the progress of the school in Brussels. It is an incident which took place while he was there which provided the occasion for the last line which the Canon wrote about him. The post scriptum in a letter to the superior of Louvain contains a reproach: "I regret that Mr Albert has absented himself, I do not know by what authority. The troublemakers said he had gone to Brussels for the kermesse. It is a "breche a la consideration dont il doit jouir " (74) This is the last time we find a bitter comment from the Canon's pen about one of his spiritual sons.

The only information we have about the sad ending to this story is to found in the letters of M. Valentyns:

On the 13th of November 1850: "I expect you are getting used to your new post (Prefect at Louvain), but the gap you have left in my life is far from being filled. I am sure you know that the fact you were not invited to my celebration had nothing to do with me."

The 28th of December 1850: "I feel for you in all the pain that you are going through with all the difficulties you are experiencing in your new position. Recently one of my confreres, who had been removed from a position in which he had worked wholeheartedly to be placed in a difficult situation where he has to put up with all sorts of harassment, wrote these heartrending few lines to me: I am literally overwhelmed with work. Life is not worth living. Why bother. I might just as well die. This last remark says it all. I cannot deny, however, that to suffer and to suffer constantly here on earth is very painful." The 5th of February 1851: "Today I must limit myself to telling you once more about the happy memories I have of the days we spent together at Melle and which I was powerless to prolong. Let us hope they will return, if it pleases God and if it is his glory to do everything for our greatest good."

Here is the last letter, dated the 4th of April 1851: It is quite some time since I last heard you news; how you are getting on? How is you work going? Will I see you during the Easter holidays at the next annual Easter conferences? It seems that I haven't seen you for a long long time. Yes, I often think of you. I am your friend for ever.
My dear sir.
Your affectionate servant
C.Valentyns S.J.
(75)

Albert leaves the congregation on the 25th of April 1851, before the Easter conferences. He has finished his job which was to organise the studies in the great schools which Athanase had made possible to found. Like Athanase, Albert failed to become a learned man and a saint in the family of Mary and Joseph. Way back in 1839 at the moment the Canon foresaw that he would have to entrust him with Athanase's place, he had written to him saying: "Your concern, my dear friend, both for your Institute and for your particular house, is a cause of great consolation for me. Keep going along this road. Feed these heartfelt sentiments, they are a happy omen of success in your career. God will bless this zeal; try to deserve it by the purity of your outlook and the humility of your interior dispositions." (76)

Albert has gone. Now the Founder has to make another sacrifice as he prepares Fr Ignace for his death. The excellent father superior is beginning to give way to a few little human failings. He appears to be somewhat overtaxed by the attentiveness with which his vicar, the devoted Mr Stanislas, envelopes almost all his official life. He starts to act through a young superior at Grammont and this leads to a few abuses. At least, Ignace, the father of the congregation must at all cost be saved right to the end and pushed into a saintly death. Already in 1859 when Ignace tells the Founder he has received the sacrament of Exreme Unction (77) the Canon had replied: "The important news which you sent me in your hand-written letter has caused me more comfort than worry. You know your religion well enough not to find in it the consolation and help of the holy sacraments; and I think that you will thus be able to support disappointments and the deprivation of certain sensual satisfactions with humility and fortitude according to he wishes of God and the Rule. I wish for and I ask, through the intercession of all the saints, that it might please God to leave you amongst us in order to edify, by your words and by your deeds, your Brothers and your friends, and to guide them according to the spirit of the Institute. You will more than ever now understand, exercise and teach in a more perfect manner, by your own example, what religious life is and must be." (78)

By the beginning of 1851 his health had improved. The Founder had asked Mr Stanislas to fulfil his role zealously, to supervise him carefully. He now begs the superior general to do as he is told on a number of points which he lists and numbers with a respectful insistence which betrays his fear that he will not be obeyed. He stresses in his letter that Mr Stanislas is to report to the Canon on how well the Superior general follows these directives. Then, having expressed his concern for his health and for the houses of the Institute, he continues: "I have just given you, my dear Father Superior, further proof of my affection for you and for your Institute. These expressions of my affection, added to all that we have done together over the last forty eight years, permit me and even oblige me to deal with you frankly. I have already told you that your behaviour is less edifying than it was several years ago, especially when it comes to your dealings with your good and faithful vicar. Our religious, as well as several friends, assure me that that your treatment is neither paternal or even polite of this long serving and humble servant, who is the superior of our Institute (i.e. the house at Grammont). Nonetheless both religious and friends know what a debt you owe him and with what sincere and constant zeal he has helped you and defended your honour and how he has humbly submitted to you. The good reputation that you ought to leave behind you, the edification of your Institute, require that you change your behaviour in certain things and especially in the way in which you behave towards your vicar."

He adds a post script: "I wish the religious of our Institute to understand that you have made these changes by your own decision. Your honour, and that of the Vicar, demand it." (79)

This man who was soon to die was the very first of his spiritual children. Together they had begun by dreaming about souls, about the education of the young and the catechising of the little street children. It was with him that the Founder had conceived and worked out his first plan of action. It was because he saw in Ignace a fine soul, eager for holiness, that he set to work, after praying, to write his Rule. He had promised him holiness as the fruit of obedience., Then later, having kept him at the head of an Institute which became more and more impossible for him to lead, he repeated to him that all he had to do was to obey. Now he pushes Ignace towards what the profane today would call his legend. He wanted, at any price, to keep this father of the Congregation on his feet at the threshold of the Congregation pour qu'eel ....... dechoir. Translation?

As always, Fr Ignace gave way, asked for forgiveness and allowed himself to be led. He was fully recovered at the moment he sent his last circular to prepare for the Easter conferences: "Although my health is much better, I cannot visit Melle for the meeting. My Vicar will have the task of thanking you all for the prayer which you have offered up to heaven, with so much zeal, for me. He will pass on certain comments intended for the good of us all."

Ignace died on the 14th of June 1851 "in the affection of all" said the local press. The circular written by Mr Stanislas, his vicar, said "The zeal for God and for the happiness of his neighbour, especially for children, of which our reverend Father gave constant proof, are reasons for us to be confident and to hope that he enjoys the happiness of all faithful servants. However, God keeps to himself the secrets of his ever adorable judgement. Therefore we believe it is our duty to recommend to your charity and your prayers the soul of our dear and venerable defunct." (81) His mortuary card proclaimed: "He was loved by God and by men, his memory is a blessing. The tradition of the Josephites states: "He was a man in the image of the heart of God and therefore a saint.

Canon Van Crombrugghe had an ornate book prepared, it is the only ornate document in the archives apart from the text of the rule. The title page has written on it in ornate letters: Superiors general of the Institute of the Josephites and their Councillors. The first page contains a list of the virtues of the father of our religious family: He had a happy disposition, with a spirit of justice and an upright heart. There was so much goodness in his relationships with others and so much openness and friendliness that he was loved and respected by all who had dealings with him. He was formed in the school of Jesus Christ and this humble and peace loving superior always strove to lead his children in along the path of perfection by means of persuasion and example. At no time did he ever show any feelings other than the profound respect he had promised to the Founder or the submission he had promised him and the rule he had received from him." Right at the bottom of the page Canon van Crombrugghe wrote: "Everything written above is exact" and he signed it.

On the 27th of August under the presidency of the Bishop of Gent, Mgr Delebecque and in the presence of the Canon, the election for life of the second superior general took place. The votes favoured Mr Stanislas. Once elected he named his Vicar. The electors then chose the members of the general council, of whom the first elected was the novice master. (82) During his installation, after the speech by the bishop, "the vicar who had been so devoted the our beloved Fr Ignace shed tears and promised to do his best." (83) The Bishop made one of his priests available to the Josephites to teach theology to those designated by their superiors for the priesthood. He also ratified and approved definitively the constitutions. (84) In preparing the Constitutions for their final approbation, the Founder devoted most of his care to two points: First of all he strengthened the contract the religious made by his vows as well as trying to protect the congregation from the exaggerated demands made by its sons who had become unfaithful and secondly he strengthened the formation of the religious during the noviciate and the second noviciate.

Canon Van Crombrugghe took his responsibility for the work and the people involved in it very seriously even to suffering considerable distress over it at times. But his attitude became ever more purified and clear sighted through its contact with reality. From now on his congregation would have to run itself and he accepted, to some extent, his own imperfections and limitations. However, this acceptance never meant, in his own mind, that he considered working less for the congregation or giving up on it, or loving it less...

On presenting him with his best wishes for his feast day on the 27th of July 1851, Mr Valentyns understood that the right tone to take would be more restrained than in the days of great enthusiasms and great disappointments. He wrote to him: " It is true that a series of new set backs have occurred even recently. Let us hope that it will soon please God to replace this loss and that our religious family by growing in numbers will also increase the merit of its actions." In the person of Mr Stanislas God had indeed worthily filled the loss which was the latest affliction.


NOTES

(1) To Mr Albert. The 3rd of August 1844. Letter 322.
(2) To the superior in Malines: I am not pleased with your prospectus. You are trying to hard to imitate others. Try and keep it personal." By contrast he writes to the superior at Tirlemont: "You have not done well to meddle with that."
(3) To Madame Gonzague, superior in Brussels, the 2nd of January 1839. The following April the 15th he writes: It seems to me more and more that it will be difficult, even impossible, to set up a boarding school in Brussels."
(4) Note need on the political situation in Belgium and the educational struggle.
(5) The end of 1841. This reference has not been located.
(6) It is the moment when the superior in Brussels, Madame Clotilde, has just informed the Founder of the many and unnecessary trips into town that are being made by the new Josephite superior, Mr Xavier.
(7) Reference not located.
(8) To Mr Albert on the 22nd of December 1841. Letter 266.
(9) To Mr Albert on the 23rd of February 1842. Letter 273.
(10) At this time there were 122 religious in the Institute. Brussels is working reasonably well now that Mr Xavier has been removed. Louvain is improving rapidly to reach a level worthy of a college with the name of Holy Trinity.
(11) It has 174 pupils.
(12) The 3rd of December 1844. Letter 339.
(13) The 18th of July 1844. Letter 327.
(14) The 18th of April 1844. Letter 315.
(15) Note needed to explain the rule of the Superior general etc.
(16) The 18th of October 1844. Letter 331.
(17) The 31st of October 1844. Letter 333.
(18) The 31st of October 1844. Letter 333.
(19) The 18th of October 1844. Letter 324.
(20) The 14th of August 1844. Letter 324.
(21) Reference not located.
(22) The 25th of May 1844. Letter 317.
(23) Reference not located.
(24) The 18th of October 1844. Letter 331.
(25) The 23rd of November 1844. Letter 337.
(26) Note needed on the struggle for education between Catholics and Liberals.
(27) What is the reference for this? A circular letter from Albert?
(28) To Mr Albert on the 3rd of May 1847. Letter 374.
(29) To Mr Albert on the 7th of November 1849. Letter 434.
(30) The 22nd of March 1850. Letter 446.
(31) The 22nd of March 1850. Letter 446.
(32) The 16th of December 1850. Letter 461. Mr Patrick is superior.
(33) The 14th of January 1851. Letter 462.
(34) The 23rd of January 1851. Letter 464.
(35) The 23rd of January 1851. Letter 464.
(36) The 3rd of January (Letter 470) and the 5th of February 1852 (No letter of this date in current collection of Letters to his religious.).
(37) The 13th of October 1852. Letter 477.
(38) The 21st of March 1851. Letter 468.
(39) The 9th of October 1847. Letter 377.
(40) The 20th of November 1847. Letter 383.
(41) To Mr Albert on the 29th of October 1849. Letter 433.
(42) To the Superior at Grammont. Mr Stanislas on the 7th of January 1846.
Letter 352.
(43) To the superior at Grammont on the 12th of February 1847. Letter 369. Is this really addressed to Mr Xavier?
(44) To Mr Albert on the 20th of November 1847. Letter 383.
(45) The 26th of October 1847. Letter 380.
(46) The 27th of February 1847. Letter 370.
(47) To Mr Albert on the 20th of November 1847. Letter 383.
(48) The 21st of December 1847. Letter 385.
(49) The 21st of December 1847. Letter 385. "The times are becoming frightening" !848, the year of revolutions in Europe is approaching.
(50) The 20th of February 1849. Letter 415
(51) The 20th of February 1849. Letter 415.
(52) Location of this quotation has not been found.
(53) The 13th of February 1849. Letter 414.
(54) The location of this quotation has not been found.
(55) The 25th of January 1849. Letter 412.
(56) " 1§ The teaching of Natural History is obligatory in the three years of Commerce and Industry at Melle and Louvain. A Natural History kingdom is taught in each course, beginning with Botany in the first year of the sixth form.
2§ Chemistry is obligatory in the last two years of Commerce and Industry.
3§ An optional course in Agronomy is set up in all the schools except Brussels. Pupils from the lower and upper sixth are allowed to attend these lessons. Teachers of natural history will take every opportunity to teach basic Agronomy during their lessons."
(57) Note needed to explain Galvanoplastic and Daguerreotype.
(58) To Mr Bonaventure, superior at Tirlemont in the 18th of December 1848. Letter 411. The name of Mr Desire has been erased in the original but supplied by Fr Jacques.
(59) The 12th of April 1850. Letter 447.
(60) The 2nd of November 1850. Letter 460.
(61) Location of this quotation cannot be found.
(62) Location of this quotation cannot be found.
(63) He wrote the words for all the early works of the famous composer François Gevaert. His first works were entitled "Les Vacances" 1846. "Hommage au P. Théophile, superieur, a l'occasion de sa fete 1847. "Flandre au Lion" words by Mr Albert, music by Mr Gevaert, teachers at the college, 1847. This was later called "Breydel et De Coninck." Albert has close friendships with other celebrities.
(64) Note needed on these and other pioneers of the Flemish movement.
(65) It must be pointed out that the Canon did not allow such interventions except in serious cases. However, he continued in his "French schools" (schools in Flanders where lessons were taught in French) to insist on a proper teaching of Flemish.
(66) Location of this quote not found.
(67) What is the source for this quotation of the law?
(68) Letter written by Mr Albert on the 26th of February 1850.
(69) Reference for Ignace's letter to Athanase needed?
(70) Letter written by Mr Albert on the 31st of December 1849.
(71) Letter written by Mr Albert on the 17th of February 1850.
(72) Letter from the Founder to the Bishop. Reference?
(73) To Mr Stanislas on the 30th of September 1850. Letter 456.
(74) Location of the quotation has not been found.

(75) There are a number of letters written by Mr Valentyns preserved in the Josephite archives.
(76) To Mr Albert on the 13th of February 1839. Letter 191.
(77) Prior to the liturgical reforms of Vatican II, the modern sacrament of the sick was called the sacrament of Extreme Unction (last anointing) and was only administered to those in danger of death.
(78) To Ignace on the 31st of October 1850. Letter 459.
(79) To Ignace on the 5th of February 1851. Letter 465. Fr Jacques quotes extensively from this letter when writing in the late 1940's. Fr Honore states that this letter is incomplete when he typed the collection of letters into computer in 1997.
(80) Reference in circular letters of Ignace ?
(81) Location in circulars of Stanislas not yet found.
(82) It was Mr Remi, the future successor of Fr Stanislas.
(83) Reference for this quotation ?
(84) "After carefully examining the constitutions and rules which precede it, which you have presented to us and which you have already put into practice for a long time, we have found then to be suitable for the attaining he double aim of your holy state; namely your personal sanctification and perfection and the service of the Holy Church especially in the Christian education and instruction of youth. That is why we give them our approval and wish them to be observed in your Institute." Circular Letter No 3 of Fr Stanislas. Superior general.

Chapter 3. A model administration.

At last the Founder is able to take a back seat in the organisation of his great work. This is perhaps the most eloquent testimony of its success pourvu que..... en filigrane."

Fr Stanislas, the new superior general, is not one of the intellectuals in the Institute. He is pious and fatherly and at the same time has all the experience and knowledge required to govern. If peut diriger......... harmonieuses". Without dispossessing the title holders, the Superior general regains control of the function of vicar and that of prefect general. It was this authority that Fr Ignace had to hand over entirely to Mr Stanislas and Mr Albert. Beneath the new Superior general the Master of Novices has an official and major role to play in the Institute. Mr Remi proves that he is worthy of this office. However, while the capable class room teachers increase as do the remarkable superiors of the boarding schools, it does not appear that Fr Stanislas, at the head of the central government, always receives a great deal of support and collaboration. The Founder was aware of this when, one day, he was making excuses to a confrere for an annoying lapse of memory: "The reverend Father was overburdened and was sick with fatigue. He is, almost single handedly, bearing the burden of government and major business of the Institute. It is understandable that he could have forgotten some less important details." (1)

In order to study these nine years of government we can take as our starting point the seventy circulars written by Mr Stanislas. He did not invent this method. Their efficacy had been clearly shown in the aftermath of the general chapter of 1849. Stanislas now uses them for the first time in a way which is systematic and persistent. These letters are carefully numbered and classified and represent a important archive in the Institute. The central administration has two important pillars. The first is the monthly report which each house sends to the Superior general. The request for the response to the replies in the completed questionnaire are couched exquisitely polite terms: "Be so kind, Reverend father, to let me know, if it is necessary, your comments on that which I have sent to you." (2) The questionnaire sent to each house is very detailed and contains three main headings: Religious discipline, Teaching, Hygiene and care of material goods. The second basis is a double one, the Easter conferences at Melle and the general chapter. For both of them there is a circular letter which organises the preparatory work. Each contains a series of questions which are very precise actual and vital and aimed at making everyone prepare seriously for the topic to be discussed at the meeting. Once the meeting is over there are often two or three new circulars in which the conclusions of the meeting are announced and require action by the superior, the prefect and, on occasion, the bursar. Sometimes the superior is required to read the circular or part of it to their confreres or to certain categories of confreres who are summoned before him individually or in small groups.. Each functionary, superior, prefect, bursar, is required to read past circular letters and even his own rule out loud to his colleagues in the local council so that each one is in, a way, trapped in the duties of his office.

Alongside these circular letters there is another subtle and personal technique of government. It is the notebook of comments. Every time the Superior general visits a particular house he writes in a special notebook, for the use of the superior, his notes and his observations. A collection of these notebooks dating back to 1853 is to be found in the archives of the Institute. Later in 1860 after he had resigned as Superior general, Fr Stanislas wrote a final note explaining how he wanted these notebooks to be used. " The advice, recommendations and orders etc. in these notebooks originated and are intended either as reflections which I had intended to share with our deceased Fr General, Fr Ignace, my beloved and worthy predecessor, our with our very reverend father (The Founder) They are thoughts and ideas which I received from preachers during our retreats or in books written by good authors. Sometimes they came to mind while I was praying or meditating about the future of the Institute. I have always had the habit of helping my memory by making notes or writing down a few phrases of every good idea that I heard from my esteemed predecessor and from our very reverend founder." he expresses his regret that these notes are so badly arranged and begs to be excused. If he had to do it again he would write out the most important notes in order and then write the comments made for the different houses in another note book. However, "as all these notes were made with the intention of doing good and achieving a good result," he dares to say that superiors are bound to follow them up at least in what is essential, unless they refer a certain case to a new Superior general or in the case where they had doubts on the value of certain recommendations. "May our dear Institute prosper, especially spiritually, as well as its religious houses and each of their member: All for the Glory of God, the honour of Joseph and Mary and the good of souls." (3)

The gradual systematisation of the Institute continues with the development of the weekly religious exercises. With perfect regularity the local superior is to hold a council meeting to prepare the Chapter of Faults (4) which is to take place every eight days without fail. During the chapter itself the Superior reads out, from time to time, section by sections, the list of faults which are to be confessed. It is a real examination of conscience in thirty eight headings most of which have sub headings, and written in the form of questions: "Have I not..........?"

A monthly day of recollection is established in order " to break the monotony of the daily routine, a revive the spirit of faith in everyone, to recollect ourselves and see how far we have got with the reform of our heart and to prepare ourselves for death" (5) The monthly day of recollection is centred on the monthly examination of conscience. It is worthwhile quoting a few extracts from this examination which concern the duties of class room teachers, drawn up by the Canon.

"Have I indulged in studies which are foreign to my state and so risked wasting my time by being disobedient?"
"Have I settled for a rapid and superficial study which has left no lasting traces of knowledge in my mind?"
"Have I made it a matter of conscience not to waste a single minute of precious time? (Without care little moments of time wasting, if regular, can end up causing a considerable waste of time)."
"Has their been no favouritism or antipathy in my treatment of pupils?"
"Have I been faithful to the rule not to correct or punish in a moment of anger?"
"Have I avoided speaking too loud when teaching class and frequently scolding pupils so as to alienate their hearts?"
"Have my dealings with strangers been polite and reserved?" (6)

The local superior has to make a report back to the superior general on what effect his comments have had on the members of his community. The Founder's letters often take the form of a little code on the religious life or the life of a school teacher, adapted to the needs of each one. particular needs. These letters are to re read from time to time and Superior general, during his visits, will see to what extent the remarks they contain have been observed. In short from top to bottom there is a detailed and precise method of government which sets in motion, relentlessly and down to the last detail, a regulated principle of education and ascesis.

All human beings are imperfect and become aware of their inadequacies when faced with the immensity of the task,

Fr Stanislas, in much the same was as Mr Albert, at the very moment he begins his work of building up the Institute, is aware of just how desperate the situation is. " Never before have I been so struck by our shortcomings and I tell you frankly, without seeing them through the eyes of faith and without the support of our holy Patron, I would have lost courage. I would have believed it necessary for me to confess to the whole of our religious family that the burden placed upon me eighteen months ago was too heavy for me." (7) Both the religious discipline and the teaching had to be improved.

The progress in teaching was to be based on the general chapter of 1849, which condensed the ten years of work of Mr Albert and mapped out the different paths ahead.

In 1852 the first official rival to Melle, the Ecole Superieure in Antwerp, opened its doors. Under no circumstances was Melle going to be left behind. The boarding school was going through one of its darkest moment. A mysterious illness, referred to as a "mucous fever", had broken out at the beginning of 1852. Three pupils died. The healthy pupils were sent home but later three of them fell ill and spread the illness to their homes. A dozen pupils who were seriously ill had to stay in the boarding school where they were nursed by four of the black sisters of Grammont (Sisters of St Joseph) who had been hastily summoned. They soon recovered and were able to return to their families. This painful memory lingered on for many years at Melle. Later on when the Founder and the authorities of the Institute, influenced by an increasingly widespread practice, thought about introducing a holiday at the new Year, they hesitated for several years. One of the reasons for this hesitation was the spectacle they had before them for many years of a school year that was well filled with earnest, regular and thoughtful work. But there was another reason. They fear of reminding parents of the dreadful memory of that enforced New Year's holiday when their children were sent home in the winter of 1852.

When medical certificates allow classes to begin again at the end of March, it was a matter to some urgency to introduce all sorts of changes. When you leaf through the circulars dating from this time it is like being in the middle of a building site. New teaching methods are to be used. There are changes in the method of examining, in the proclamation of results and the distribution of prizes. A careful use of the display cabinets in the museums. The cabinets and museums of physics,, chemistry, and natural history are to be visited as often as possible by pupils studying these subjects. Other pupils will visit them at least twice a year, towards the end of term, in small groups for recreation and instruction. There are to be expositions of their art work and other work done by the pupils. (8) "The Prefect is to supervise the teachers and the pupils by keeping a register. He is to devote three or four hours a week to inspecting so that everything is examined every two months." (9)

The College of the Holy Trinity strives to keep up with his elder, the boarding school at Melle. Just as the intellectual circles took an interest in the work of Mr Bernardin (10) at Melle, they followed the discoveries of Mr Florimond with even greater interest. From now on Florimond lived in the university town of Louvain. As we have said it would be several years before the Founder would dare to trust this man who decided to press on with his research. However, there is nobody who is keener to see progress in his colleges, or in the reputation of catholic education, or the triumph of religion. In the midst of the defamatory campaigns which follow the political upset of 1857 (11) the Founder gave into the arguments like those of Bonaventure: " Since religious and priests are the victims of all sorts of calumnies especially for their teaching of mathematics and the sciences, it is not a bad thing that the virtues of religious are extolled." (12)

The number of Josephites who follow university courses at Louvain after they have made their vows is increasing. The number of pupils attending the college of the Holy Trinity is soon to reach three hundred and the university lecturers are send their sons there. A network of relationships and exchanges grows up between the college and the university. Towards 1860, at the moment Melle achieves its summit of greatness, Mr Bonaventure pleads the case for his house, "for, in fact, Louvain is a good judge of classes and studies. "The Canon has no hesitation in replying: "I share your opinion on the importance of our establishment in Louvain and on the special importance of having personnel there who worthy of our mission and capable of facing up to the enquiries of interested and competent judges who have placed their children amongst your pupils. The very interest of the Institute means that you have a duty to make known your claims and explain your needs to the Reverend Father Superior. No other house can do as much as yours to contribute to the wellbeing of your religious family." (14)

The Flemish question is raised in a modest form in 1851: the Founder asks "that a book in Flemish is, for example as a prize for Flemish." (15) From 1855 onwards he deals with the matter more fully: "Malgre ..... importante".(16) The campaign for Flemish continues throughout the following years. (17). The free schools cannot be left to drag behind this constant programme of renewal.

Events bring to the fore another crucial problem, that of the classical sections (Latin and Greek). In fact there is a whole series of problems. There is a shortage of college in the diocese of Malines and elsewhere, there is a great demand for priests to intensify the spiritual life of the pupils and the members of the communities. An effective means has to be found to recruit good vocations. There will be a problem with the rule written by Mgr Delebecque, which is supposed to become the corner stone of the constitutions. Finally, appearing on the horizon, are the demands of the law on the collation of academic grades which will cause acute problems.

The first step to take is to begin at once the studies for the priesthood of two young religious who have just finished three years of noviciate. They will be ordained in 1854. In 1851,