Le Père Laurent Côté est né le 10 janvier 1920, dans la paroisse St-Jean-Baptiste de Québec, au Canada. Il est le deuxième d’une famille de 5 enfants. Ses parents sont de fervents catholiques. Ils éduquent leurs enfants dans un climat religieux et très familial.

Il fait ses études primaires à l’école St-Dominique de Québec. Pour ses études secondaires, il est au collège de Ste-Anne de la Pocatière. C’est là qu’il fait aussi les 2 années de philosophie. Il réussit dans ses études, malgré sa grande implication dans les sports. Les professeurs ont dû souvent intervenir pour l’amener à plus d’effort et de discipline dans ses études. Au sujet de sa vocation, il parle des prêtres dévoués du Collège qui l’ont édifié et lui ont donné le goût de devenir prêtre. Un jour, le Père Bissonnette, MAfr, donne une conférence au collège. Il parle avec tellement de conviction sur les besoins de l’Afrique que cela l’amène à réfléchir, et à se décider à devenir Père Blanc.

En septembre 1947, Laurent commence son postulat chez les Missionnaires d’Afrique, à Éverell, près de Québec. Il apprécie cette année de transition, comme il dit. L’année suivante, il est au noviciat St-Martin de Laval. Là, c’est plus difficile. Mais avec de grands efforts, il arrive à surmonter ces difficultés. De 1943 à 1947, il est au scolasticat d’Eastview pour les 4 années de théologie. C’est là qu’il prononce son Serment missionnaire le 14 juin 1946, et qu’il est ordonné prêtre le 30 mai 1947.

Que retenir de ces années de formation ? Doué d’une bonne intelligence et d’un bon jugement, il a tout de même dû faire beaucoup d’efforts pour s’améliorer. Sa grande sensibilité lui cause souvent des problèmes. On l’a aidé à se discipliner davantage en vue d’acquérir plus de fermeté et de constance. Il est un confrère attentif et délicat, ce qui laisse supposer qu’en communauté qu’il souffrira peut-être plus qu’il ne fera souffrir. On espère que sa santé pourra tenir dans les moments difficiles.

Après son scolasticat, il va dans sa famille pour des petites vacances et pour la célébration solennelle de sa première messe dans sa paroisse de St-Dominique de Québec. Au début d’octobre 1947, il part pour la Tanzanie actuelle, dans le diocèse de Tabora où il est nommé. Après 2 mois de voyage difficile, il arrive dans la paroisse de Ndala pour apprendre la langue et les coutumes des Banyamwezi. Il est ensuite vicaire à Lubulu durant environ une année. Au début de 1949, il reçoit une nouvelle nomination pour Kahama. En plus de son travail de vicaire, on lui demande de commencer une école intermédiaire (Middle School) à cet endroit. Après la construction des locaux par un Frère, la préparation de l’équipement, l’engagement des professeurs, l’école peut démarrer, et les résultats ont suivi. Il était très fier de cette réalisation.

Au début de 1951, il est nommé économe et professeur au petit séminaire d’Itaga. On est content de la façon dont il gère l’économat. Son travail de formateur est aussi apprécié. En décembre 1956, après quelques mois comme vicaire à Lububu, il part en congé au Canada. Tout en se reposant, il aide au noviciat St-Martin et à la procure de Québec. Au mois d’août 1957, on le réclame au petit séminaire d’Itaga pour remplacer le supérieur qui doit quitter rapidement. Il va remplir cette fonction pendant presque 5 ans en donnant aussi des cours. Il donne le meilleur de lui-même en ayant conscience qu’il prépare de futurs prêtres pour la relève.

En 1962, il part en congé et, à la demande de Mgr Marko Mihayo, archevêque de Tabora, il prépare la visite de ce dernier au Canada pour faire connaître les besoins de son diocèse et demander de l’aide. Laurent accompagne son évêque dans plusieurs paroisses. Ce fut une visite fructueuse. Après le départ de son évêque, il demeure à Québec pour un travail d’animation missionnaire et vocationnelle. Il s’adonne à cette tâche avec beaucoup de zèle pendant 3 ans. Ses facilités de contact et d’animation lui simplifient la tâche.

Normalement, à la fin de ce mandat, il devait retourner en Afrique. Mais il hésite et en parle longuement à son Provincial. En effet, il éprouve un certain malaise à la pensée de retourner vivre en Tanzanie. On lui conseille de réfléchir encore et de faire sa grande retraite à Rome. C’est ce qu’il fait en septembre 1965, et cela lui a grandement profité. Il a surmonté ses doutes et retourne dans le diocèse de Tabora, où il est d’abord secrétaire de Mgr Marko pendant quelques mois, tout en s’occupant de la petite paroisse d’Upuge et, plus tard, celle de Tongi.

À l’été 1971, il prend la décision de rentrer définitivement au Canada. Il écrit au Père provincial pour lui exprimer ses raisons. La situation politique du pays à ce moment le dérange beaucoup. Il a de la difficulté à s’adapter à la nouvelle pastorale. Sa santé lui cause aussi des problèmes.Au Canada, il voudrait travailler en paroisse, surtout en équipe. Dans le diocèse de Tabora, on regrette son départ, car il est apprécié. Et lui-même garde un bon souvenir des Africains.

Arrivé au Canada il se repose, fait un peu de ministère et suit un recyclage à l’Université Laval. Ensuite, il fait des expériences hors communauté en travaillant dans des paroisses du diocèse de Ste-Anne de la Pocatière. Il est en contact avec des prêtres qu’il a connus au collège, et il aime travailler avec eux.

En 1979, il demande de retourner à la communauté de Québec. Là, il s’implique et devient supérieur pendant quelques années. Par la suite, on le trouve en animation missionnaire à la procure de Chicoutimi et, après une année, il demande de prendre une année sabbatique à notre maison de repos de Lennoxville. Très vite, il est impliqué dans la marche de la maison. Il rend de grands services et demeure là jusqu’en 1989.

Durant ces années, il répond régulièrement à des demandes de retraites et de récollections pour les communautés religieuses. Il se sent à l’aise dans ce genre de ministère. C’est ainsi qu’en janvier 1990, il accepte pour 3 ans l’aumônerie des Sœurs Domini­caines Adoratrices de Québec. Il habite à cet endroit, tout en étant rattaché à la communauté de Québec qu’il fréquente souvent.

De 1993 à 1999, il vit dans la communauté de Québec. Il diminue ses engagements et prend une semi-retraite en fêtant ses 75 ans. Sa santé est encore relativement bonne, mais il a besoin de se reposer et d’éviter les tensions. De 1999 à 2005, il fait partie de la nouvelle communauté de Pointe-du-Lac. Il demande ensuite à aller à Lennoxville. Comme son état et sa santé deviennent de plus en plus problématiques, après quelques temps, on l’envoie à la Résidence Cardinal-Vachon à Québec, puis au Pavillon St-Dominique, des centres plus adaptés à son état de santé. Ses dernières années ont été difficiles pour lui. Ses forces diminuent et il est de plus en plus fragile et perturbé.

Le 8 février 2012, à l’heure du souper, le Père Côté ressent de grandes douleurs au cœur et il s’affaisse. On le conduit à l’hôpital de l’Enfant-Jésus de Québec, où il décède quelques heures plus tard. Les funérailles ont eu lieu le 14 février en l’église St-Dominique de Québec en présence de l’urne funéraire qui, par la suite, a été déposée dans le lot familial du cimetière Belmont de Québec.

Le Père Michel Côté, son cousin, a présidé les funérailles et donné l’homélie. En voici quelques extraits : “Laurent croyait profondément que le salut est gratuit car il est le fruit de l’Amour de Dieu. Il aimait dire que c’est là le vrai visage de Dieu, un Dieu amour qui s’est incarné dans la personne de Jésus. Tout ce que Jésus a dit et fait pendant sa vie publique, et qui nous est rapporté dans les Évangiles, tout cela illustre qui est Dieu… C’est ce message que Laurent se sentait appelé à proclamer, un message d’amour. Durant toute sa vie, il a cherché à mieux comprendre le contenu de sa foi. Il se sentait profondément aimé de Dieu. Combien il souhaitait que ceux et celles qu’il rencontrait vivent une expérience similaire…”

Lauréat Belley

Père Charles Demoor

1927 - - 2012

Charles nous a laissé un récit détaillé de son parcours, depuis sa naissance à Hénin-Liétard, aujourd’hui Hénin-Beaumont, France, près de Lens, le 10 août 1927, jusqu’à son retour de mission en 1995. La lecture en est édifiante pour qui veut connaître le dur labeur d’un missionnaire de la base, et les beaux résultats obtenus, avec des moyens souvent dérisoires, sur les plans apostolique et social. Charles était l’aîné des trois enfants, - deux garçons et une fille -, d’un foyer chrétien très uni. Son jeune frère deviendra dominicain.

Il commença ses études primaires à l’école libre de Hénin, mais son père ayant obtenu un poste de conducteur de travaux dans les Houillères, c’est à Bruay-en-Artois, devenue Bruay-la-Buissière, près de Béthune, que Charles fit sa première communion et obtint son certificat d’études. Il s’orientait vers une école d’enseignement général, visant le brevet supérieur, quand il sentit naître en lui la vocation. Le mouvement Cœurs Vaillants, le service paroissial dans la chorale et le patronage, le contact de jeunes jocistes militants et d’excellents prêtres proches de la mine y contribuèrent. Ses parents le placèrent alors au collège Saint-Vaast à Béthune, en octobre 1941, où lectures, conférences, exemples de bons camarades accentuèrent son désir d’être missionnaire.

L’époque était dure : bombardements meurtriers, fronde au collège où le professorat était politiquement divisé, mais Charles, de plus en plus attiré par la mission, en contact déjà avec les Pères Blancs de Lille, tint bon. Son directeur spirituel, futur évêque de Coutances, l’y encourageait, mais lui conseilla d’y bien réfléchir en faisant d’abord au grand séminaire d’Arras la philosophie scolastique. Puis, ce fut le service militaire à Belfort, un service rallongé par les grèves de l’hiver 1947-1948. Du coup, il fut libéré trop tard pour le noviciat : on l’envoya donc à Kerlois où il fit, en attendant, deux trimestres de théologie. En septembre 1949, il put enfin se mettre sous la houlette du Père Blin à Maison-Carrée. De là, un an plus tard, il rejoignit Thibar pour y terminer sa théologie, de septembre 1950 à février 1953. Il passa alors à Carthage, fit son serment missionnaire le 30 mars 1953, fut ordonné prêtre le 30 juin 1953, et compléta sa formation théologique jusqu’en février 1954.

Pour ses formateurs, ce n’était pas un intellectuel, mais un homme doué de grandes qualités humaines et spirituelles, dévoué dans tous les travaux durs, et l’on augurait pour lui d’une belle carrière apostolique : on ne se trompait pas. À Thibar, il s’était mis un peu à l’étude de l’arabe, mais finalement postula le “Soudan français”.

Exaucé et destiné au futur diocèse de Sikasso, après ses messes de prémices à Bruay, dès le 14 avril 1954, il arrivait à la mission de Sanzana, où se trouvaient les Pères Malgras et Demure, dans une maison encore sans portes ni fenêtres. Il se mit de suite à l’étude du senoufo, langue à tons difficile. Il ne cessera de s’y adonner. Plus tard, sentant le besoin pour son apostolat de quelques connaissances du bambara, il fera dans ce but un court séjour à Bougouni.

Après six mois à Sanzana, ce furent déjà les tournées pour une première évangélisation de petits groupes de catéchumènes et de postulants dans 80 à 90 villages, à bicyclette d’abord, plus tard à moto, une Peugeot et finalement dans une fourgonnette 2 CV. Le dispensaire aussi occupait une grande place dans le planning de l’équipe. On s’accordait tout de même quelques distractions : chasse aux antilopes, pintades, outardes... et la pêche au marigot pour améliorer l’ordinaire.

Avec ses confrères, Charles cherchera toujours à répondre aux vœux des chefs de la Mission : adaptation de la catéchèse à la mentalité des senoufos, chants, traductions, et étude des coutumes locales, familiales, sociales, du culte funèbre traditionnel, celui des fétiches et du “Dieu-Force d’En-Haut”, appelé Klé, auquel on ne faisait que des offrandes de couleur blanche. Charles a laissé le fruit de ses recherches et trouvailles personnelles aux archives du diocèse. Début 1955, il note avec joie l’entrée des premières jeunes filles au catéchuménat, malgré l’hostilité des “vieux”, et en 1956, les premiers baptêmes d’adultes. L’arrivée en 1969 de 4 religieuses de Béziers sera un apport précieux pour l’apostolat en milieu féminin. En 1960, Charles eut un congé mérité près de ses parents, de sa sœur, mariée depuis 1954, et de son frère dominicain, ordonné en 1957.

À son retour, l’évêque lui demanda de résider à Sikasso et de se consacrer aux villages senoufo des alentours. Il eut fort à faire, car l’islam grignotait peu à peu l’animisme traditionnel. Il eut parfois l’impression d’une arrivée trop tardive dans des lieux déjà occupés par des protestants et surtout les musulmans. On déplorera plus tard ce ministère un peu esseulé durant 13 ans, et, en 1973, au retour d’un congé, c’est avec joie qu’il retrouva Sanzana pour un bail de 9 ans, qu’il qualifie de “retour à la première épousée”... La communauté chrétienne s’était développée, on avait formé des animateurs ruraux et des catéchistes. Les efforts d’inculturation avaient progressé sous l’impulsion, dit Charles, du P. Emilio Escudero et de ses confrères. C’est alors que, se découvrant sourcier, il rechercha des points d’eau pour les besoins des gens. Les résultats étant concluants, la demande ira augmentant.

En 1976, Mgr Cissé remplaça Mgr de Montclos, démissionnaire. Notables sont l’estime et la confiance de ces deux évêques envers Charles. Mgr Cissé présidera ses noces d’argent sacerdotales en 1978. Quand, en 1982, on prépara une nouvelle équipe pour Dyou, on pensa à Charles avec André Benoist, venu du lointain Rwanda. Dyou comptait 102 villages, quelque 127 000 habitants : le travail ne manquait pas, avec les dialectes différents, les écoles, la formation continue des chrétiens. Mgr Cissé venait une semaine par an encourager et rappeler les priorités.

Charles continua de joindre à son apostolat la recherche de points d’eau et le forage de puits ; il s’initia aussi à la construction de retenues d’eau pour aider à la culture du riz ou abreuver les troupeaux. Des ONG canadienne et danoise s’y mirent aussi, avec des résultats divers, faisant certes des choses pour les gens, mais non avec eux, oubliant les maigres moyens locaux pour un suivi durable. Pères et Sœurs encourageaient chrétiens et chrétiennes à intégrer les mouvements associatifs naissants, les comités villageois... chacun était bien occupé. Un drame vint malheureusement endeuiller la mission : André Benoist, descendu au fond d’un des puits en forage, y mourut asphyxié, dix jours avant Noël.

Voyant l’entrain de Charles au travail, Mgr Cissé, en novembre 1987, lui confia l’économat diocésain : guère préparé en ce domaine, il assuma sans broncher une tâche compliquée par la préparation du centenaire de l’Église du Mali et de la visite du Pape. Il en sortit épuisé en 1989 et dut rentrer en France se refaire une santé. Au retour, il retrouva Dyou avec les tournées, la catéchèse, les aumôneries d’écoles, la recherche de nouveaux points d’eau, le bonheur...

En avril-mai 1994, le synode pour l’Afrique conforta les Pères dans leurs efforts pour construire une Église peuple de Dieu, famille collégiale et fraternelle, à partir de communautés vivantes où laïcs, hommes et femmes, prêtres et religieuses seraient des témoins, et pour organiser des comités paroissiaux ‘Justice et Paix’, faire collaborer chrétiens et non chrétiens dans les comités débats. Mais 41 ans sous ce dur climat commençaient à peser pour Charles : ses yeux lui donnaient des soucis. La mort de son beau-frère et de son père, l’état de santé précaire de sa mère, ses propres ennuis de santé l’incitèrent à rentrer en France le 18 octobre 1995.

Il avait passé 15 ans à Sanzana en deux séjours, 13 ans à Sikasso-brousse, 13 à Dyou, avec l’intermède des deux ans d’économat diocésain. Heureux d’avoir œuvré de son mieux, là où on le mit, pour l’annonce de la bonne nouvelle de Jésus Christ en milieu senoufo, “Non vraiment, je ne regrette rien”, écrivait-il en conclusion de son récit.

Jamais il ne négligea sa vie spirituelle, les visites des régionaux en témoignent : “Débordant de zèle, très régulier dans sa vie Père Blanc, bonne connaissance du milieu, bel ensemble de qualités humaines et morales, homme avec qui il fait bon vivre”, notent les visiteurs, unanimes. Et s’il avoue que la Grande retraite, en 1965, à la Villa Cavaletti, ne l’avait pas comblé, la session retraite à Jérusalem en 1983 lui laissa, par contre, un souvenir inoubliable. Rentré au pays, après deux opérations de la cataracte, compliquée d’un glaucome, il dut renoncer à conduire une auto.

Le 15 février 1996, il arrivait à Bry ; il y fut un temps assistant-directeur, puis animateur pour les récollections, toujours soucieux des grands problèmes de l’Afrique et de la Société, exprimant à l’occasion ses desiderata pour les Chapitres généraux. En 2001, il put encore faire la session des plus de 70 ans à Rome, mais à partir de 2003, sa santé déclina.

Le 28 janvier 2012, le Seigneur le rappela à lui, à la maison de retraite Saint-Jean Eudes de Chevilly-Larue, où il avait été transféré le 7 mars 2011. Ses funérailles furent célébrées au milieu de ses confrères dans la chapelle de Bry-sur-Marne, le 1er février : “Il n’est plus parmi nous, pria l’officiant, qu’il soit auprès de toi, Père très bon !”

Armand Duval

Père Arthur Sublet

1920 - - 2011

Arthur s’est toujours défini comme un paysan, fils de paysan. C’est, en effet, dans un petit village de Haute-Savoie, à Vovray en Bornes, France, qu’il est né le 17 décembre 1920, fils de Théophile et de Joséphine Bouchet. Il a passé toute son enfance à Villy le Bouveret avec ses 6 frères et sœurs, tous ses aînés.

Lorsqu’il nous parlait de son enfance, ce n’était pas pour nous parler de l’école qu’il fallait bien fréquenter, mais pour nous parler de la garde des troupeaux qui lui étaient confiés. C’était, à ses yeux, beaucoup plus important, car de cette garde et des travaux des champs dépendait la survie de la famille. Cependant, il continue à assumer les deux : garde des troupeaux et école primaire, et passe sont certificat d’études, seul diplôme qu’il obtiendra, et il le proclamait bien fort. Il rentre au collège Sainte Marie à La Roche sur Foron, et c’est là qu’il découvre ce à quoi le Seigneur le destinait. Il demande à rentrer à la maison de philosophie de Kerlois, chez les Missionnaires d’Afrique, en octobre 1939.

Très rapidement, en 1940, comme tous les philosophes, à cause de la guerre, il doit quitter la Bretagne pour rejoindre Thibar et y terminer sa philosophie. Après le noviciat, en 1942, il est mobilisé et doit rejoindre l’armée. Commence alors pour lui ce temps de vie militaire qui a dû le marquer fortement car il en parlait très souvent. Ce fut certainement pour lui un temps de contacts humains avec toutes sortes de personnes qu’il n’aurait jamais rencontrées en temps ordinaire. Un temps aussi où il a appris non seulement à conduire un camion GMC, mais à le réparer dans des conditions difficiles, ce dont il se souviendra, plus tard, sur les pistes du diocèse de Kayes. Avec l’armée, il quitta l’Afrique du Nord pour faire la campagne d’Italie. Mais, dès 1945, il rejoignait Thibar pour y continuer ses études de théologie, sans y briller car il ne se sentait pas une vocation d’intellectuel. Il prononça son Serment missionnaire le 29 juin 1948 et fut ordonné prêtre le 1er février 1949.

Commence alors pour lui ce qui était le but de toute sa vie : l’apostolat missionnaire. Il est nommé au diocèse de Kayes et, après avoir appris le Bambara, il est nommé à Kayes même comme économe du poste et procureur de la préfecture apostolique. Cela correspondait certainement à ses aptitudes, mais peut-être pas à ce qu’il attendait, à ce à quoi il se sentait appelé. On lui demande en effet de s’occuper de la gestion matérielle du diocèse et de parcourir les mauvaises pistes de la région pour ravitailler en camion les différentes paroisses.

En 1956, il écrit au Provincial de France pour lui dire : “Vous comprenez comme moi qu’il n’est pas du rôle d’un prêtre de faire continuellement ce travail matériel. Que de temps en temps, on donne un coup de main, je le comprends très bien, mais le faire en permanence, cela n’est pas normal. Il y a tant de problèmes en ville auxquels il faudrait réfléchir, dont il faudrait s’occuper et qui ne peuvent attendre sans un grave dommage pour la mission.”

Il est entendu, car dès novembre 1957, il est nommé supérieur de la paroisse de Kita, la plus grosse communauté chrétienne de la préfecture apostolique de Kayes. Pendant 11 ans, de 1957 à 1968, il déploie son activité et ses talents dans cette paroisse. Il résume lui-même cela en deux lignes : “C’est le travail ordinaire de toutes les missions : visite des villages, instruction des catéchumènes et de la communauté chrétienne, sans oublier tous les travaux matériels de la paroisse”. Il lance aussi le pèlerinage de Kita qui deviendra le pèlerinage national du Mali. Il s’occupe de l’Action catholique et du développement social de la région. Une vie bien remplie de responsable de paroisse.

En 1968, il lui est demandé de quitter Kita et de prendre en charge une autre paroisse du diocèse, une paroisse qui était encore presque en fondation : celle de Kassama. Il n’y resta que 2 ans car, en 1970, l’évêque de Kayes lui demande de partir à la paroisse de Nioro-du-Sahel, paroisse fondée au nord du diocèse dans une région à 100 % musulmane. Il raconte lui-même : “N’ayant pas eu de préparation spéciale pour la mission en pays musulman, je ne pensais pas pouvoir répondre à cet appel. Mgr Courtois m’a dit : “Je vous nomme quand même à Nioro, et si au bout de deux ans ça ne va pas, je vous muterai”. Au bout de deux ans, personne ne m’a dit que je ne faisais pas l’affaire. Alors, je suis resté par fidélité à mon serment… et les 2 ans sont devenus 29.”

Ce fut le plus long temps qu’il resta dans une paroisse, et celui où il découvrit la véritable dimension missionnaire de sa vocation “Père Blanc”. Il n’y avait qu’une toute petite communauté chrétienne dispersée sur un immense territoire, un rectangle d’environ 100 km de large sur 500 de long. Des chrétiens dont aucun n’était originaire de la région. Il comprend que ce à quoi il est appelé, c’est de se tourner avant tout vers ces musulmans qui l’entourent et qui ne sentent aucun besoin du christianisme pour rencontrer Dieu.

Dans une lettre qu’il écrivit à la fin de sa vie, il exprime ce que la communauté des Pères Blancs de Nioro essaie de vivre. “Nous leur disons que nous ne sommes pas venus faire des chrétiens, mais que nous voulons les aider et vivre avec eux. Petit à petit, avec les visites, les contacts, le dialogue, l’entraide et l’amitié, la méfiance diminua et ils eurent confiance en nous. Après des années, certains reconnurent en nous des disciples du Christ, et certains ont répondu à son amour en écoutant sa Parole, mais en restant fidèles à leur culture musulmane. Je n’ai pas fait de baptême, mais je suis sûr que le “Royaume” est établi”.

Ces quelques lignes résument bien toute l’activité qu’il a eue à Nioro durant ces 29 ans. Toute sa vie de missionnaire est tournée vers le “Royaume” à semer et non plus avant tout vers “l’Église” à bâtir.
Arthur a été nommé à Nioro comme curé de la paroisse, mais au bout de 15 ans, il sent que c’est le moment de laisser la place aux jeunes et il demande que soit nommé un plus jeune que lui qui était dans la paroisse depuis quelque temps. Lui, reste et continue son activité de ‘semeur du Royaume’. Il restera encore 14 ans, jusqu’en février 1999 où, après avoir fêté avec les communautés chrétiennes et musulmanes de Nioro ses 50 ans de sacerdoce, le cœur un peu gros, il rentre définitivement en France.

Arthur est décédé le 29 novembre 2011. Lors de ses obsèques, son neveu s’est exprimé ainsi : “Lorsqu’il nous a informés, lors d’un passage chez nous, qu’il ne pourrait plus continuer à Nioro, il était désespéré. Son pays, c’était le Mali. Sa vie, ses relations, c’était à Nioro. Après avoir réfléchi, prié, il a accepté ce retour en France.” Suivant son souhait, il fut nommé à la maison de retraite de Tassy. Il y resta 12 ans pour continuer à vivre d’une autre façon sa vie missionnaire. “La force pour durer dans ce qui pouvait paraître inutile pour certains, c’était sa foi et sa vie de prière”, dira de lui celui qui présidera à ses obsèques. C’était sa manière de continuer à travailler pour le Royaume.

Avec un jeune Missionnaire d’Afrique qui a vécu près de lui ses premières années de sacerdoce, “Rendons grâce à Dieu de ce qu’Arthur a été pour nous l’exemple d’un homme de Dieu totalement donné aux autres et de ce qu’il nous a appris à bien vivre avec les musulmans.”

Jacques Delattre

PROFILES

Father Karel Meeus

1920 - - 2011

Karel Meeus was born into a large family of six boys and two girls on the 25th January 1920 at Kasterlee, in the Campine of Antwerp, Belgium. His parents were deeply Christian farming people. One of his brothers, was to become a Spiritan and would also work in the Diocese of Kindu, Congo, while one of his sisters became a member of the Sisters of the Christian Schools at Vorselaar. After his primary schooling, Karel did his secondary studies at Hoogstraten Junior Seminary.

In September 1940, he entered the White Fathers at Boechout, did his novitiate at Varsenare and his theology at Heverlee (1943-1947). His teachers placed him in the general average, with no exceptional qualities, but with everything required to become a reliable missionary. They emphasised his good education, his friendliness and his common sense, as well as his performance as a footballer. In addition, he could be a trifle edgy, even bad-tempered. Karel took his Missionary Oath on the 21st April 1946 at Heverlee and was ordained a priest by Bishop Cleire on the 7th April 1947. His photo at his First Mass at Kasterlee on the 13th April shows a stock still, black-bearded Karel, elevating the chalice, ‘for the salvation of the world.’

He was appointed to Baudouinville in the then Belgian Congo and left for there on the 27th September 1947. He arrived at Moyo in the Maniema in December, where he was appointed Bursar of the post and Director of the primary school. The Regional of the day, the famous Father Benedictus Hellemans, who at the time still had the Congo, Rwanda and Burundi under his sway, wrote as early as May 1948, ‘Gifted with a great memory, he soon learned the language; he applied himself conscientiously. He is an observer and a thinker, uncomplicated and unassuming. He is a good confrere.’

In September 1950, he became curate and Director of schools at Mingana, then, a year later, at Kabalo. In September 1955, he became an enthusiastic founder and parish priest of Kiambi. After his home leave and Long Retreat at Mours, he returned to Kiambi. He knew a lot of people there and visited the different villages as often as possible.

In 1960, the troubles surrounding independence obliged him to seek safety passing through Albertville. In September 1961, Karel was appointed curate at Lubuye; in October 1963, after his home leave, he was appointed parish priest of Mateo. Just a year later, in 1964, during the Mulele rebellion, the rebels broke his arm. When he had only just recovered from it, they broke his other arm. Karel was repatriated. After his return from Belgium in June 1965, Karel worked for a few months at Lusaka, but in February 1966, he again became parish priest of Kabalo mission that had remained without a priest since 1960. ‘Three parishes and 25 chapel schools’, he wrote on this subject in May 1974. He was to remain there until the end of 1975.

In November 1975, Karel returned as parish priest to Lubuye. Karel worked with enthusiasm wherever he went. His apostolic methods were classic but reliable. The Legion of Mary figured among his preferred methods. Karel was very attached to community life, he himself being a confrere easy to get on with, conciliatory and eager to be of service. He delighted in playing bridge on Sunday afternoons. In 1977,

Karel spent several months in Belgium for health problems. On his return to the Congo, appointments followed in quick succession: some months as curate at Simfo, parish priest of Kibwe, back to Lubuye as curate, specially charged with Lumbwe (1980-1983), where he was to make it into an autonomous parish.

In July 1983, he was once again parish priest at Kibwe and in May 1987 parish priest at Lubuye. In September 1989, Karel became parish priest at Lumbwe, which had become a fully-fledged parish.
This was to be his last appointment in Africa. Many more health problems and fatigue affected his nervous disposition. During his final departure for Belgium in April 1991, the Legion of Mary at Lumbwe presented him with a painting in high colour, representing the village centre and a group of the Legion of Mary, with the vexillum in the forefront, before the lovely little church that Karel liked so much. A proposal by the Provincial Council of South-East Zaire in February 1992 in view of an appointment to Lubumbashi was not followed up.

Karel returned to his home village of Kasterlee, where his family is still a large one. He took up residence with Wis (Louise), his sister. He gave a hand in the parish and celebrated weekday Mass in a Sisters’ community. When his sister died in 1996, Karel went to live at the ‘Kastelse Bergen’ rest home, but continued to be surrounded by his family members. He got around by bicycle for several years. In 2007, the rest home prepared to close its doors in view of renovation. In March, Karel left Kasterlee for Varsenare. He lived increasingly in the past and lost touch with reality. He spoke especially about Kasterlee, but when one mentioned place-names of the past such as Mingana, his face lit up.

Confreres visited him on the eve of his death. He was peacefully seated in his armchair, but seemed quite absent. He quietly passed away on Sunday the 27th November. The Farewell Liturgy took place on Friday the 2nd December 2011 in our chapel at Varsenare. Now his body lies with those of his many confreres, praying under the soughing trees in our cemetery.

Jef Vleugels

Brother Martinus (Tinus) Berends

1932 - - 2011

Martinus (we called him Tinus) was born at Lathum (Angerlo), Netherlands, on the 21st August 1932. In view of becoming a missionary, he received his formation at St.Charles near Boxtel, ‘s-Heerenberg where he took the Oath on the 6th of August 1953 and the name of Timotheus. Tinus had sound judgment and a strong will. He was a persevering and hard worker, who gladly rendered service. He perceived what had to be done. By character, he preferred to remain in the background, just listening, enjoying community life. His handwriting was remarkably fine, and he used to read quite serious books. A maternal uncle was a missionary on the Cook Islands.

In September 1953, he went to Marienthal, Luxembourg, for 2 years further formation and training in technical matters. After this, he worked for 3 years on our farm there. He enjoyed this type of work and did it to the satisfaction of all. From August 1958, he was on the building team at our Junior Seminary at Sterksel, and did so with great dedication.

On the 29th September 1959, he went to Kipalapala, Tanzania, the Theological Major Seminary for almost the whole of Tanzania at the time. He was in charge of the farm and garden, and technical services. There were a lot of repairs to be done, as he said: ‘Young men are not too careful!’ With the students themselves, he did not have much contact. He lived with a dozen staff members, initially all White Fathers.

In the 1970s, five White Fathers remained and the others were Tanzanian diocesan priests. At that time, he obtained the Tanzanian permit for electrical wiring. On the 4th February 1967, his Regional Superior wrote, ‘He is liked by all the confreres.’ Both Tanzanian and Missionary Sisters were very grateful for all the work he did for them. His standard answer often was, ‘Sawa tu!’ meaning, ‘Yes, yes, it’s all right.’

From the 2nd September 1978, he worked for some months in the Kipalapala Printing Press of the Episcopal Conference, especially for the maintenance of the machinery. This had been started by the White Fathers, and when Tinus was there, it was run by our confrere Coen Swennen, who was showing the ropes to a group of Tanzanian Benedictines to take over from him.

In 1979, he worked for a year in the technical department of the hospital at Sengerema run by the Brothers of John of God. He was mainly occupied doing repairs and installing electricity. For this purpose, he installed a 6-cylinder motor used aboard ships; according to Tinus, ‘as large as a room!’

From 1980, Tinus lived and worked for a decade in Kalwande, Diocese of Mwanza, in the Church National Development Office, started by our confrere Kees Dielemans. For it, he had attracted a group of lay missionaries with professions such as architects, civil engineers, mechanics, water engineers, who lived as a community, training Tanzanian fellow professionals on the job, and with them touring the country to work in the areas of their profession. In 1985, MIVA-Holland opened a national depot there for spare parts for cars and motorcycles.

For his work, Tinus had to travel all over the country, for weeks, sometimes months. Once, he was even a whole year in Kibara, Diocese of Musoma, lodging with Polish Fidei Donum diocesan priests to renew the water installations in the hospital started by the White Sisters. In Bigwa, Morogoro Diocese, he renewed the water installations and the electricity in the Unitas Spiritual Centre. The two ladies running the Centre would spoil him, especially with loads of cake! Several times he went to Kahangala, our 1st Cycle for future Missionaries of Africa, to renew the water installations and for various repairs.

He would go all over the place in his Land Rover, in which he had a large chest of tools for water and electricity. Tinus’ comment was, ‘All that travelling I did not mind so much.’ He did not enjoy finding himself in so many different communities.

From the early 1990s, Tinus lived and worked for a decade in Kabanga, Kigoma Diocese. He lived in a community of 5 confreres, ensuring the technical services especially for water and electricity in the parish centre with the diocesan garage and carpentry shop, and in the diocesan hospital with some 200 beds. He regularly went on tours throughout the diocese for all sorts of repairs in presbyteries, convents and parish centres.

From the 12th May 2001, he lived and worked for a decade in our White Father Procure and guest house in Dar es Salaam. He was in charge of technical services, and also often drove confreres and other visitors to and from the airport, and to town for business. In later years, taxis were used for that. He enjoyed the atmosphere in the house, with many visitors; among the residents he did not find much real community life.

On the 4th January 2010, his Regional Superior wrote, ‘Tinus is a good man and has given many years of service, in many humble yet very distinguished ways.’

In the later months of 2009, he started suffering from eye infections and weakness in the legs, due to problems with blood circulation. In January 2010, he came to Holland for treatment, and in dialogue with him it was decided he should remain for good. On the 29th April that year, he moved from Dongen to Heythuysen. There, among the 42 confreres, he met many he knew, particularly the 11 ‘Tanzanians’. His heart remained in Tanzania; until the end he kept assisting students with school fees. His whole life long, people took first place for Tinus, he empathised with them and was a good listener. When he did speak, Swahili expressions would automatically come up, even with the personnel at Heythuysen!

He enjoyed sitting at the front door watching the coming and going of visitors and residents. When he got an electric wheelchair, he could go for trips outside. In the beginning of November, we saw him driving in from the road with a huge smile. Some weeks later, he developed a persistent infection on his foot. All were struck by the way he patiently endured all his health problems. He died peacefully in his apartment on the 28th December 2011.

Tinus was laid to rest in our cemetery at Heythuysen on the 31st of December 2011. His relatives, confreres and acquaintances were in attendance. Father Jan Mol, Delegate Superior in the Netherlands, presided, and emphasised how Tinus enjoyed community life, very much aware of what was going on.
‘It is not those who say: Lord, Lord … but those who do the will of my Father’, Matt. 7:21

Marien van den Eijnden

Brother Gerard Groener

1929 - - 2012

Gerard was born in Oldenzaal, Netherlands, on the 10th December 1929. In view of becoming a missionary, he received his formation in Sterksel, St.Charles near Boxtel, and ’s-Heerenberg, where he took the Oath on the 7th of September 1951 and the name of Radboud. He chose ‘Radboud’ as it was the name of his paternal uncle and our confrere who died in Maison- Carrée on the 6th December 1927.

Gerard had sound judgment, was a regular and persevering worker with a sense of responsibility. He was orderly and accurate, sometimes even too meticulous, and could appear to be lacking in confidence. He did everything with great dedication, even the most unpleasant tasks, and gladly render service. Physically, he was not strong, but never complained in his early years. For two years, he followed the Trade School and obtained a diploma as an electrician; in the novitiate, he learned to be a butcher and a baker.

After his Oath, he remained in ‘s-Heerenberg as monitor for his confreres, and for technical services. In August 1955, he went to our minor seminary at Sterksel for technical services, and in August 1956 to Marienthal for Ongoing Formation. The Superior wrote in his report of May 1957, ‘Character: splendid!’

At the end of 1956, there was political unrest in Hungary and Egypt; expecting an escalation and already knowing that he was appointed to Uganda, Gerard requested to be allowed to advance his departure.

In July 1957, he was able to leave for Mbarara Diocese, Uganda. He started with visiting ‘many’ parishes and noticed that at that time there were only a few well-trained local artisans. He went to Mbarara town to install electricity in the diocesan and parish centre, the cathedral, the Sisters’ convents, the Brothers’ communities, their boys’ and girls’ schools, and the two buildings for the catechumens. In February 1958, he helped Father Klep to build two houses, one of which was for Volunteers (members of the KAJ); and the Bishop asked him to add a floor to the bishop’s residence.

In January 1960, he went to the newly erected Bukinda Parish, numbering 10,000 Catholics, to build the parish centre and install water, electricity and other installations. There, he was in community with a Canadian confrere and a diocesan priest. ‘We get along very nicely.’ By chance, they were able to obtain a second-hand generator, 2hp diesel with 6kw dynamo, sufficient for the Centre and other future buildings. Gerard’s comment was, ‘The Catholics were pleased with it, not so the Protestants.’ At that time, there were political tensions between the two groups, and the Bishop had come to remind the Catholics of the evangelical values of Jesus.

In 1961, Gerard had to spend two months in hospital with a stomach ulcer. He wrote in August 1961, ‘Nevertheless I am very happy here, and I would not wish to change.’ From January that year, he was in Makiro to learn the culture and language, and to build a secondary school. At the end of the year, he returned to Mbarara town to increase his proficiency in building with our confrere Antoon Koop (Barsabas). Gerard called him, ‘A first class teacher, the best in building in the whole diocese.’

In 1962-1963, under his leadership, Gerard built a new Parish Centre at Nyakishenyi for 11,000 Catholics. In January 1963, he wrote, ‘Owing to their help we were able to finish our house so quickly.’ They collected more than half the expenses, and carried all the sand and bricks up the hill on their heads. During that time, he had also started with an Agricultural School 15km further on.

In April 1965, he was in Ibanda parish, and the Bishop wished that together with our confrere Daan van Berkel he would devote himself primarily to all the youth movements in the parish, and only then with material work, like renovating the church building.

All the same, the need for guidance on the building sites and in technical services proved more pressing, and we see Gerard consecutively in Fort Portal for garage work and electricity, in Ggulu for similar work, in Rushanje for electricity, in Ibanda for piped water, in Kabale for building. For all those activities, he needed to keep the financial administration. Due to the pressure of the work and all the moving into new communities, Gerard was living under great tension. From April 1975 to February 1977, he was on sick leave in Holland.

Back in Uganda in March 1977, he wrote, ‘How nice it was to come home again (to Uganda!).’ He was then in Mutolere for technical services, especially the maintenance of the equipment in the mine, the parish buildings and the hospital. He also kept a vegetable garden so that daily they enjoyed fresh vegetables. From March 1981 to February 1986, he was again on sick leave in Holland.

When he started improving, in November 1984 he became the Bursar of our Procure community at Rotterdam. In the second half of 1985, he was asked to replace someone in Nairobi for a few months, in order to find out whether his health would stand up to life and work over there. At the end of it, in October 1985, he wrote, ‘I have had here un unimaginably splendid stay.’ He wound up his tasks in Rotterdam and left in February 1986 for Nairobi.

There was a Procure for Uganda, with visitors’ rooms. It was a free-standing building with four apartments under one roof, built for East African Railway families. The White Fathers bought it in March 1983 and rearranged it for common rooms, 2 offices and 10 bedrooms. (It is now being discussed whether this will become the East-African Provincialate or a House of Formation). Gerard became the Guest Master and Bursar of the house, shopping for house and kitchen with its administration; twice a day discussing the menu with the cook ‘coming up with something different for every meal’, the flowers around the house and the vegetable garden.

In April 1986, he wrote, ‘I am happy here, feeling right at home. The work here is more varied and you are constantly in contact with people, whom I do like very much.’ At that time, the confreres of the permanent community consisted of two Frenchmen, a Chinese and a Canadian. He lived and worked there for 15 years with great happiness; he received and met many confreres who came for shopping or a rest from Uganda and Tanzania or on transfer to and from Uganda, USA, Canada and Europe. ‘Quite gratifying work’ and their reception had a good reputation.

In May 2001, he returned for good to Holland and settled in Heythuysen. For some time, he was the sacristan; in the community he was an understanding person. He enjoyed his cigarette and a little drink, the more so when he could do it on his balcony with that splendid view. Until the last days, he could sing quite well and was a member of the community church choir, and he joined the common physical exercises.

From the end of 2010, he started getting trouble walking due to worn bones in the spine. In his final months, he suffered a lot from pain and difficulty in breathing. While formerly he never complained, he did so now. On the 20th January, he came for supper in common, but left a bit early, and died suddenly in his apartment.

Gerard was laid to rest in our cemetery at Heythuysen on the 25th of January 2012. His final committal and farewell was with his relatives, confreres and acquaintances. Father Jan Mol, Delegate Superior, presided and emphasised how Gerard was indeed a genuinely good person. Gerard’s youngest sister and her son both explained how all the relatives thought so too, and how they enjoyed being with him.
‘He who abides in me, and I in him, he it is that bears much fruit.’ John 15:5

Marien van den Eijnden

Father Laurent Côté

1920 - - 2012

Father Laurent Côté was born on the 10th January 1920 in the parish of St-Jean-Baptiste in Quebec, Canada. He was the second in a family of 5 children. His parents were fervent Catholics. They brought their children up in a religious and very family-oriented atmosphere.

Laurent did his primary schooling at St-Dominique School, Quebec. For his secondary studies, he attended Ste-Anne de la Pocatière College. He also did his two years of philosophy there. He succeeded in his studies, despite his great involvement in sports. His teachers often had to intervene to bring him round to greater efforts and discipline in studies. Concerning his vocation, he spoke to dedicated priests of the College who edified him and gave him the inclination to become a priest. One day, Father Bissonnette, MAfr, gave a talk at the College. He spoke with such conviction of the needs of Africa that this led Laurent to think hard about it and he decided to become a White Father.

In September 1947, Laurent began his postulancy with the Missionaries of Africa at Éverell near Quebec. He said he appreciated this transition year. The following year, he went to the St- Martin novitiate at Laval. It was more difficult there. However, with great effort he managed to surmount this experience. From 1943 till 1947 he was at the Eastview Scholasticate for his four years of theology. He took his Missionary Oath there on the 14th June 1946 and was ordained a priest on the 30th May 1947.

What do his formation years reveal? He was gifted with good intelligence and sound judgement. He, nevertheless, had to do more to improve. His great sensitivity often caused him problems. He was helped to become more self-disciplined in order to acquire more firmness and constancy. He was an attentive and sensitive confrere, which meant that in community he would perhaps suffer more than make others suffer. It was hoped that his health would stand up to hard times.

After his Scholasticate, he went home for a short break to celebrate his First Solemn Mass in his parish of St-Dominique, Quebec. In early October 1947, he left for Tabora Archdiocese in present-day Tanzania, where he had been appointed. After two months of a difficult journey, he arrived in Ndala parish to learn the language and customs of the Banyamwezi. He was then curate at Lubulu for about a year.

In early 1949, he received a new appointment for Kahama. In addition to his work as curate, he was asked to begin a Middle School there. After the buildings were put up by a Brother, the equipment installed, and the teachers employed, the school took off and results came in. He took great pride in this achievement.

In early 1951, he was appointed Bursar and professor at the junior seminary of Itaga. People were pleased with the way he managed the accounts. His work as a member of staff was also appreciated. In December 1956, after some months as a curate at Lububu, he left for home leave in Canada. While taking his rest, he helped at the St-Martin novitiate and the Quebec Procure. In August 1957, he was called upon to replace the Superior at Itaga Junior Seminary due to a hurried departure. He was to fill this post for almost 5 years while also giving courses. He gave the best of himself, aware that he was preparing future priests to take over.

In 1962, he left for home leave and, at the request of Archbishop Marko Mihayo of Tabora, he prepared this prelate’s visit to Canada to make known the needs of his diocese and to ask for help. Laurent accompanied his Archbishop to several parishes. It was a fruitful visit. After the departure of the Archbishop, he remained at Quebec for missionary and vocation promotion. He dedicated himself to this work with enormous zeal for 3 years. His talents for contact and promotion made his task easier.

Normally at the end of this mandate, he would have returned to Africa. However, he hesitated and spoke at length about it with his Provincial. He felt a degree of unease at the idea of returning to live in Tanzania. He was advised to think about it more and to do his Long Retreat at Rome. This he did in September 1965, and he greatly benefited from it. He overcame his doubts and returned to the Archdiocese of Tabora, where he was firstly secretary to Archbishop Mihayo for a few months, while looking after the small parish of Upuge, then later that of Tongi.

In the summer of 1971, he took the decision to return to Canada for good. He wrote to the Provincial Superior to state his reasons. The political situation in the country at that time upset him greatly. He had problems adapting to the new pastoral strategies. And his health was causing problems. In Canada, he proposed to work in a parish and above all in a team. His departure from Tabora was much regretted, as he was greatly appreciated. He retained a good memory of Africans.

In Canada, he took a rest, did a little ministry and followed some updating at Laval University. Afterwards, as he had stated, he had some experience outside community, working in the parishes of Ste-Anne de la Pocatière Diocese. He was in contact with priests he knew at College and liked working with them.

In 1979, he asked to return to community in Quebec. There, he became involved and was appointed Superior for a few years. After this, he moved to Missionary Promotion activity at Chicoutimi Procure. After a year, he asked to take a sabbatical year at our retirement community at Lennoxville. He became involved in the running of the house. He rendered some good service and remained there until 1989.
During these years, he regularly responded to requests for retreats and recollections for Sisters’ communities. He felt at ease in this kind of ministry. Thus, in January 1990, he accepted to be chaplain for three years to the Dominican Adorer Sisters at Quebec. He resided there, while attached to our Quebec community that he often frequented.

From 1993 till 1999, he was in the Quebec community. He reduced his commitments and became semi-retired when celebrating his 75 years. His health was still relatively good, but he needed to take a rest and avoid stress. From 1999 till 2005, he formed part of the new community at Pointe-du-Lac. He then asked to go to Lennoxville. As his condition and health were becoming increasingly problematic, he was sent to the Résidence Cardinal-Vachon at Quebec, then to the Pavillon St-Dominique. These were Centres more adapted to his state of health, which was deteriorating. His final years were difficult for him. His strength diminished and he became increasingly more fragile and confused.

On the 8th February 2012, at supper time in the Pavillon St-Dominique, Father Côté experienced massive pains in the chest and collapsed. He was taken to the Child Jesus Hospital at Quebec, where he died a few hours later. The funeral took place on the 14th February in the church of St-Dominique at Quebec in the presence of the funeral urn, which was subsequently placed in the family vault in Belmont Cemetery, Quebec.

Father Michel Côté, his cousin, was the main celebrant at the funeral and gave the homily. Here are some extracts: ‘Laurent deeply believed that salvation was a free gift, as it is the fruit of pure Love, who is God. He liked to say that there lay the true likeness of God, a God of love who became incarnate in the person of Jesus. All that Jesus said and did during his public life and that is recorded in the Gospels illustrates who God is. It is the message that Laurent felt called to proclaim, a message of love. He sought a better understanding of the content of his faith throughout his whole life. He felt deeply love by God. How much he hoped that those men and women whom he met could live a similar experience.’
Lauréat Belley

 

Father Charles Demoor

1927 - - 2012

Charles left us a detailed account of his life’s journey from his birth at Hénin-Liétard, nowadays known as Hénin-Beaumont, near Lens, France, on the 10th August 1927, until his return from the mission in 1995. It makes edifying reading for anyone wishing to know the toil of a missionary at the grassroots and the fine results obtained with often ridiculous means on the apostolic and social plane.

Charles was the eldest of three children – two boys and a girl – to a very close-knit Christian family. His younger brother was to become a Dominican. He began his primary schooling at the free school at Hénin, but his father, having obtained a job as head of works in the colliery, moved to Houillères and Charles made his first communion at Bruay-en-Artois, which became Bruay-la-Buissière, near Béthune, as well as receiving his primary school leaving certificate there. He was moving towards a general educational school aiming for the general secondary certificate when he felt called to a vocation. His membership of Cœurs Vaillants, parish service in the choir and youth club, contact with young militant members of the Young Christian Workers as well as excellent priests near the coalmines contributed to this. His parents then placed him in the Saint-Vaast College at Béthune in October 1941, where lectures, conferences and the example of his good companions heightened his desire to become a missionary.

Times were hard. There were deadly bombing raids, and strife at the college where the professorial body was politically divided, but Charles persevered as he was increasingly drawn to the mission and already in touch with the White Fathers at Lille. His Spiritual Director, the future bishop of Coutances, encouraged him in it, but advised him to think about it carefully by first attending the Major Seminary at Arras for scholastic philosophy. He then did military service at Belfort. As a result, he was demobbed too late for the novitiate. He was thus sent to Kerlois, where in the meantime he did two terms of theology.

In September 1949, he was finally able to come to Maison-Carrée. A year later, he went on to Thibar to finish his theology from September 1950 till February 1953. He then moved on to Carthage, where he took his Missionary Oath on the 30th March 1953. He was ordained a priest on the 30th June 1953 and completed his theological formation in February 1954. For those in charge of his formation, he was not an intellectual, but a person gifted with great human and spiritual qualities, dedicated to the harder tasks. At Thibar, he had begun learning some Arabic, but finally requested the ‘French Sudan’.

He was granted his request and assigned to the future diocese of Sikasso, after his First Mass at Bruay. He arrived on the 14th April 1954 at Sanzana mission, where he found Fathers Malgras and Demure, in a house still without doors or windows. He immediately set himself to learning Senoufo, a difficult tonal language. He was to dedicate himself to it constantly. Later, feeling the need for learning Bambara in his apostolate, he made a short stay at Bougouni. After six months at Sanzana, he began even then doing primary evangelisation trips to small groups of catechumens and postulants in 80 or 90 villages. This was firstly by bicycle, then by Peugeot motorbike and finally in a Citroen 2CV van. There was also a dispensary that played a significant role in the planning of the team. There were nevertheless some recreational outings for hunting antelopes, guinea fowl, geese and fish in the wetlands, to vary the menu.

Charles and his confreres always sought to respond to the desires of the heads of Mission: adaptation of the catechesis to the Senoufo mentality, songs, translations and study of the local customs including family, social, traditional burial rites, those of the fetishes and of the ‘God-Power from on high’. This was called Klé, to which only white offerings were made. Charles left the fruit of his research and personal discoveries to the diocesan archives. In early 1955, he noted with joy the entry of the first young girls to the catechumenate, despite the hostility of the ‘elders’. In 1956, there were the first adult Baptisms. In 1969, the arrival of four Sisters of Béziers was a priceless addition for the apostolate to the world of women. In 1960, Charles took a well-deserved home leave with his parents and his sister, married in 1954, and with his Dominican brother, ordained in 1957.

On his return, the bishop asked him to reside at Sikasso and to devote himself to the surrounding Senoufo villages. He had his work cut out, because Islam was gradually nibbling at the traditional animism. He sometimes had the impression of a latecomer in places already occupied by Protestants and especially by Muslims. This 13-year long ministry was later to be deplored, as it was somewhat forlorn. In 1973, on his return from home leave, he joyfully returned to Sanzana for a tenancy of 9 years that he described as a ‘return to his first love.’ The Christian community had developed and had trained rural leaders and catechists. Efforts at inculturation had made progress, said Charles, under the impetus of Fr. Emilio Escudero and his confreres. Discovering himself as a water diviner, he sought out water sources for the peoples’ needs. The results were conclusive and the demand increased.

In 1976, Bishop Cissé replaced Bishop de Montclos, who had retired. Both Bishops held Charles in high esteem and in their confidence. Bishop Cissé was to preside during his Silver Jubilee of priesthood in 1978. When, in 1982, a new team was prepared for Dyou, they thought of Charles and André Benoist, who had come from distant Rwanda. At Dyou, there were 102 villages, with 127,000 inhabitants. There was no shortage of work with various dialects, schools, and the ongoing formation of Christians. Bishop Cissé visited for one week per year to encourage them and remind them of priorities. Charles continued to link his apostolate with water-sourcing and well-sinking; he also taught himself to build irrigation canals to help in rice cultivation and watering flocks. Canadian and Danish NGOs joined in with varying results, admittedly doing things for the people but not with them, forgetting the slim local means in view of a durable follow-up. Fathers and Sisters pushed the Christians towards emerging associative movements, such as village committees. Everyone was well-occupied. Unfortunately, a tragedy arose to plunge the mission into mourning: André Benoist, who had gone down into a well being drilled, died asphyxiated by the gases, just ten days before Christmas.

In November 1987, seeing how well Charles took to his work, Bishop Cissé entrusted him with the Diocesan Treasurer’s office. He had little preparation for this job, but regardless took on the complicated task of preparing the centenary of the Church in Mali and the Pope’s visit. He emerged from it exhausted in 1989 and had to return to France to recuperate. On his return, he went back to Dyou with its round trips, catechesis, school chaplaincy, water-sourcing and contentment.

In April-May 1994, the African Synod consoled the Fathers for their efforts in building up the Church-Family of God, a collegial and fraternal family, based on living communities, where laypeople, men and women, priests and Sisters, would be witnesses, and organise parish Justice and Peace Committees, working together with Christians and non-Christians in the debating committees. However, 41 years under this merciless climate began to weigh on Charles. His eyesight began causing problems. The death of his father and brother-in-law, the fragile health of his mother, and his own health problems motivated his return to France on the 18th October 1995. He had spent 15 years at Sanzana in two periods; 13 years at Sikasso-rural, 13 at Dyou, with an interlude of two years as Diocesan Treasurer. Happy to have done his best wherever he was appointed, to announce the Good News of Jesus Christ in Senoufo milieu, he wrote ‘No, I regret nothing at all’.

He never neglected his spiritual life, as Regional visits testified. He was ‘overflowing with zeal, leading a very regular White Father life with a good knowledge of the surrounding area and a good assortment of human and moral qualities’; he was a man with whom it was pleasant to live. This was unanimously noted by visitors. Even if he admitted that the Long Retreat at Villa Cavaletti, in 1965, did not satisfy him, the Jerusalem Session-Retreat left an unforgettable impression on him. Once back home, after two operations for cataract complicated by glaucoma, he had to give up driving.

He arrived at Bry on the 15th February 1996. For a time, he was Associate-Director, then in charge of running the recollections, always concerned for the major problems of Africa and the Society. He expressed these on the occasion of recommendations for General Chapters. In 2001, he was still able to attend the over-70s meeting at Rome, but from 2003, his health began to decline.

On the 28th January 2012, the Lord called him home, at the Saint-Jean Eudes retirement house at Chevilly-Larue, where he had been transferred on the 7th March 2011. On the 1st February, his funeral was celebrated among his confreres in the chapel at Bry-sur-Marne. The celebrant prayed, ‘He is no longer among us; may he be with you, Most Holy Father.’

Armand Duval

 

Father Arthur Sublet

1920 - - 2011

Arthur always spoke of himself as a peasant son of a peasant, never allowing anyone to speak of him as bourgeois. Indeed, he was born in a small village in Haute-Savoie, France, on the 17th December 1920, son of Théophile Sublet and Joséphine Bouchet. He spent his childhood at Villy le Bouveret with his six brothers and sisters, all older than he. When he spoke of his early days, it was not to mention the school that he had to attend, but of looking after the flocks entrusted to him. In his eyes, this was much more important, he told us, because the shepherding and work in the fields was the mainstay of the family.

Nevertheless, he did both shepherding and primary school, passing his school certificate, which was the only diploma he would receive. He was to shout it from the rooftops. He entered the Sainte Marie College at La Roche sur Foron, and there discovered what the Lord had in mind for him. In October 1939, he asked to enter our house of philosophy at Kerlois, to join the Missionaries of Africa.

Then began his progress towards the Missionary Oath and the priesthood. However, as early as 1940, along with all the other philosophers, he had to leave Brittany because of the war and go to Thibar to complete his philosophy. At that time, the war upset all the best planned programmes and after the novitiate in 1942, he was called up and had to join the army. This was the beginning of a period of military life that greatly impressed him, for he very often spoke of it. For him, this was a time for making contact with people of all kinds that he would never have come across in normal circumstances. It was also a period when he learned not only how to drive a GMC lorry, but to repair it under difficult conditions. He was to remember this later, on the routes of the diocese of Kayes. He left North Africa with the army for the Italian campaign.

However, from 1945 onwards, he returned to Thibar to continue his studies in theology. He did not shine in these, as he did not feel called to an intellectual vocation. He took his Missionary Oath on the 29th June 1948 and was ordained a priest on the 1st February 1949.

This led to what was his life’s purpose: the missionary apostolate. He was appointed to the diocese of Kayes, Mali, and after learning Bambara, he was appointed to Kayes itself as Bursar of the post and Procurator of the Apostolic Prefecture. This was in line with his aptitudes, but perhaps not what he was expecting, to that which he felt called. Indeed, he was asked to look after the material management of the diocese and to tour the poor roads of the region to distribute provisions to the various parishes by lorry.

In 1956, he wrote to the French Provincial, ‘You will understand, as I do, that it is not the role of a priest to be continually concerned with material tasks. It is understandable to fill in from time to time, but not permanently; this is not normal. There are so many problems in town to think about, that have to be dealt with and that cannot wait without serious damage to the mission.’ He was listened to, because, by November 1957, he was appointed Superior of Kita parish, the largest Christian community of the Kayes Apostolic Prefecture. From 1957 till 1968, he utilised his activities and talents to the full in this parish. He summarised this in two lines: ‘It was the ordinary work of all missions: visit the villages; give instruction to catechumens and the Christian community, without forgetting the material works of the parish.’ He also launched the Kita pilgrimage, which became the national pilgrimage of Mali. He looked after Catholic Action and the social development in the region. It was a well-filled responsible parish life.

In 1968, he was asked to leave Kita and take charge of another parish in the diocese. This was Kassama, one that was still near its foundation. He was only to remain there for two years as in 1970 the Bishop of Kayes asked him to leave for the parish of Nioro du Sahel, founded in the north of the diocese in a 100% Muslim region. He himself said, ‘not having had a special preparation for the mission in a Muslim country, I thought I could not respond to this calling. Bishop Courtois said to me, ‘I am sending you to Nioro nonetheless. If it does not work at the end of two years, I will move you.’ At the end of the two years, no one told me I was not managing. Therefore, I remained faithful to my Oath... and two years became twenty-nine.’

This was the longest he had remained in one parish and where he discovered the truly missionary dimension of his ‘White Father’ vocation. There was only a very small Christian community spread over an immense territory, a rectangle of about 100 km wide and 500 km long. There were no local Christians in the region. He understood to what he was called, which was to turn everything towards the Muslims around him and who did not feel the slightest need for Christianity in order to meet with God. In a letter at the end of his life, he wrote, he tried to express what the White Father community at Nioro were trying to live. ‘We told them we have not come to make them Christians, but that we wish to help them and to live with them. Gradually, after visits, contacts, dialogue, mutual aid and friendship, the distrust lessened and they trusted us. After years, some acknowledged us as disciples of Christ, and some replied to his love in listening to his Word, but remaining faithful to their Muslim culture. I did not baptise, but I am sure that the ‘Kingdom’ was established.’ These few lines aptly summarise all the activity at Nioro for these 29 years. His entire missionary life was turned towards the ‘Kingdom’ to plant and not primarily to erect the ‘Church’.

Arthur was appointed to Nioro as parish priest, but at the end of 15 years, he felt it was time to leave the place to young people and he asked for a young priest long familiar with the parish to be appointed. As for him, he remained and continued his activity, as a sower of the Kingdom. He remained for 14 years more, until February 1999, when after celebrating his 50 years of priesthood with the Christian and Muslim communities of Nioro, with a heavy heart, he returned for good to France.

Father Sublet passed away on the 29th November 2011. During his funeral, his nephew paid tribute to him, ‘When he told us on a visit that he was unable to continue at Nioro, he was distressed. Mali was his country. Nioro was his life, his relationships. However, he thought it through, prayed about it and finally accepted his return to France.’ According to his wishes, he was appointed to the retirement community at Tassy. He remained there for 12 years, continuing to live his missionary life in another way. ‘The strength to persevere in what seemed pointless to others was in his faith and prayer life,’ said the celebrant at the funeral. It was his way of continuing to work for the Kingdom.

Along with a young Missionary of Africa who had lived close to him during his first years as a priest, ‘Let us give thanks to God that Arthur was for us an example of a man of God totally dedicated to others and that he taught us how to live at ease with Muslims.’

Jacques Delattre