This small article, written by Father Joseph Verrier, SM, corrects historical errors pertaining to the three Daries brothers, who attended the Mussidan school where the Chaminade brothers taught. At least one of the Daries brothers, an exile in Spain who died during the French Revolution, desired to begin a Society of Mary upon his return to his homeland.
Father Joseph Stefanelli, SM, explores the healing process that took place in response to divisions which developed between the Daughters of Mary and Society of Mary after the death of Blessed Chaminade.
The Basic Handbook of Marianist Studies is a key resource exploring the historical trends related to the origins of Marianist life and its development. Compiled and created by Lawrence J. Cada, SM, and Carol Ramey, it is a one-stop shop for historically-rich content on the origins and historical markers along the Marianist journey.
Brother Timothy Phillips, SM, explains the rapid development and organizational structure of Blessed Chaminade's Sodality upon the Founder's return from exile in Spain. Brother Phillips concludes with a look at today's Sodality movement, Marianist Lay Communities.
Through prayer and reflection, break open key elements of lay Marianist life with a series of FREE "Talking Points" related to five documents produced by the International Organization of Marianist Lay Communities (IO/MLC)--including alliance with Mary, community, and mission.
In this article Marianist Brother Timothy Phillips traces the origin of the first Sodality. He writes: “The real foundation of the Sodality goes back to Jan Leunis, a young Jesuit priest, not very gifted it seems in studies, but apparently very gifted in getting a group going. He was teaching at the Roman College . . . and decided to start a little group of his students in 1563. It worked surprisingly well; though these were the youngest children, the older students found it interesting and wanted to be a part of it."
Gabrielle Bibeau, FMI, examines different times under which the Marianist Sisters were forced to operate under dangerous circumstances of suppression and violence, namely, the French secularization of the early twentieth century (which almost wiped out the Sisters), and the First and Second World Wars. By examining these events, she hope to show how being people of hope and faith is part of the DNA of Marianist Sisters, not to mention the Marianist Family as a whole.
In "A Witness of Love," Caitlin Cipolla-McCulloch writes: "This message of radical love is at the root of nonviolence in the Christian tradition . . . it is central to the lives of four correspondents, William Joseph Chaminade, Adèle de Batz de Trenquelléon, Dorothy Day, and Thomas Merton."
After a long trek from the French border, a French priest was arriving in Saragossa. He was tired, but the sight of the lone tower of the Basilica of the Virgin of the Pillar was balm to his tired feet.
Jean-Baptiste Armbruster, SM, traces the origin and evolution of the Three O'Clock Prayer. (The prayer's purpose and meaning has changed over time.) He culminates his work with proposals on using it today.