Le Père Jean-Bernard Doyon est né le 16 novembre 1919 à St-Gabriel de Guérin, dans le diocèse actuel de Rouyn-Noranda de la province de Québec, au Canada. Il fait ses études primaires à l’école de Guérin. Il va poursuivre ses études secondaires et ses deux années de philosophie au collège des Jésuites de Sudbury en Ontario. Il a une bonne intelligence, et réussit bien. Après beaucoup de réflexion, il décide d’entrer chez les Pères Blancs.

En septembre 1942, il commence son postulat à Éverell, près de Québec. L’année suivante, il est au noviciat de St-Martin. En septembre 1944, il commence les 4 années de scolasticat à Eastview, près d’Ottawa. Les années de formation n’ont pas toujours été faciles pour lui. Il est bien doué pour le travail intellectuel et matériel. Il tient à sa vocation et fait beaucoup d’efforts pour s’améliorer. Sa piété semble solide. Malgré cela, quelques professeurs manifestent des doutes sur sa vocation. Il accepte difficilement la contrariété. La soumission lui est difficile. Il est souvent trop personnel. On lui conseille alors de faire attention à ses comportements. Il accepte humblement ces remar­ques et s’est par la suite grandement amélioré. Il prononce son serment missionnaire le 19 décembre 1947. Il est ordonné prêtre à Ottawa le 22 mai 1948.

Pendant l’été 1948, il passe quelque temps en famille, puis il part en Angleterre pour un stage de préparation à la mission. À la fin de 1948, il arrive au Malawi. Il va travailler dans ce pays pendant plus de 10 ans, toujours dans la Préfecture apostolique de Nyassa-Nord, qui deviendra plus tard le diocèse de Mzuzu. Il commence d’abord à Rumphi. C’est là qu’il apprend la langue, le citumbuka, et qu’il s’initie à la pastorale. Après une année à Mzambazi, il revient à Rumphi comme vicaire et économe. En tout, il aura été 4 ans dans cette dernière paroisse.

En 1953, il est nommé curé à Vua. Il y reste une année. Après une autre année comme vicaire à Kaseye, il va à Nkhamenya pour être économe et aider au ministère. Il va y demeurer 6 ans, avec des interruptions pour un congé et sa grande retraite. Ces années de pastorale l’ont mis à l’épreuve. Il a rencontré des difficultés de toutes sortes, et sa santé s’est bien détériorée. Ses relations avec ses confrères et les gens sont pénibles pour lui. Pourtant, il aime les Afri­cains et leur rend de grands services. Comme il est adroit, il remplit bien son rôle d’économe et cherche à faire plaisir à ses confrères. Il est surnaturel et prie beaucoup, tout en étant dur pour lui-même.

En 1961, il part en congé au Canada. Il a besoin de refaire ses forces. Il se repose et fait un peu de ministère en résidant dans nos maisons. En 1963, il répond à une lettre de Mgr Jobidon, évêque de Mzuzu : “J’ai été très content de vous lire, d’avoir des nouvelles du Nyassa, et surtout de voir qu’il y en a encore qui se souviennent de moi. Malheu­reusement, je me pose un gros point d’interrogation sur mon retour en Afrique.”

Sa santé ne s’améliore pas. Il dit qu’il a des troubles digestifs, des migraines, etc., et les médecins se posent des questions sur ces problèmes qui peuvent être d’origine autre qu’organique. Il subit des opérations et on pense que les traitements et le repos peuvent améliorer les choses. Ses supérieurs lui manifestent beaucoup de compréhension et de confiance, ce qui l’aide. Il continue donc de rendre service selon ses possibilités. Il réside surtout dans nos maisons et fait de l’animation missionnaire, du ministère paroissial, de l’aumônerie dans les hôpitaux, les écoles, toujours à mi-temps.

De 1971 à 1981, il accepte d’être curé dans la paroisse de Montpellier, dans le diocèse de Hull. Il vit alors hors communauté. En plus de son ministère et de la prière, il dit qu’il s’occupe de peinture et de réparation du matériel. À la longue, sa présence dans cette paroisse suscite des divisions et des ressentiments. Les conflits avec les personnes dérangent, et on lui reproche de faire passer ses vues charismatiques avant tout.

En 1981-1982, il prend une année sabbatique à la maison provinciale de Montréal. Les années suivantes, il va s’engager dans des communautés de prière, d’adoration, et souvent dans la mouvance du Renouveau charismatique. Mais ces expériences lui causent des problèmes, ainsi qu’aux autres. Il réside parfois dans des familles pour continuer son action, souvent sans consulter les autorités.

En 1987, il a une attaque cardiaque. C’est à la suite de cela que le Provincial réussit à le ramener à Lennoxville pour vivre en communauté. Il va demeurer 10 ans à cet endroit, tout en continuant ses expériences avec des groupes et des personnes. Il est souvent absent de la maison.

En 1998, il quitte Lennoxville pour aller en Ontario continuer son action d’animation de groupes de prière. Il continue à écrire des livres sur l’amour de Dieu, et surtout sur la piété mariale. Livres qui ne seront pas toujours imprimés à cause des réserves apportées par les autorités. Il organise aussi de nombreux pèlerinages à Medjugorje. Ces pèlerinages ont sans doute fait beaucoup de bien à certaines personnes qui l’accompagnaient, mais son comportement a été souvent critiqué par d’autres.

À la fin de 2009, nous retrouvons le Père Doyon à la communauté de Lennoxville. Sa santé est devenue plus fragile. Il a besoin d’être suivi. Il continue sa vie de prière et d’accompagnement de gens qui le suivent dans sa spiritualité. Ses supérieurs lui recommandent souvent de prendre une vraie retraite en se retirant complètement de tout ministère. C’est plutôt son état de santé qui va l’obliger à se limiter. Il va devoir se déplacer avec un déambulateur.

En 2012, son état de santé s’aggrave. Il est conduit à l’hôpital pour une évaluation. Il revient dans notre maison pour quelque temps. Et de nouveau on doit l’hospitaliser. Après d’autres examens, le médecin mentionne qu’il a un cancer et qu’il ne retournera plus dans notre maison. On lui trouve alors une place aux soins palliatifs, en lui assurant des conditions de confort. Cela va durer plusieurs semaines.

Notre confrère est décédé le 7 août 2012. Sa dépouille a été exposée à notre maison de Lennoxville. Les funérailles ont été célébrées le 14 août dans notre chapelle, suivies de l’inhumation dans le cimetière St-Antoine. Quelques membres de sa famille étaient présents, ainsi que de nombreux amis. Le Père Denis-Paul Hamelin a présidé l’Eucharistie et donné l’homélie dont voici quelques extraits :

“Jean-Bernard se savait chéri de Dieu, enfant d’un Père qui jamais ne nous abandonnera, même dans les moments les plus pénibles de nos vies, et surtout à l’heure de notre mort. La caractéristique principale de sa vie a été d’être un grand priant. En cela, il est resté missionnaire toute sa vie durant. Il peut être pour chacun d’entre nous un exemple : rester en contact avec le divin par la contemplation, devenir des intercesseurs par notre prière. Il est parti vers son Seigneur qu’il a aimé et servi de son mieux. Qu’il repose dans la paix du Seigneur.”

Lauréat Belley

Père Georges Defour

1913 - - 2012

Quand, au début de l’après-midi du 21 août 2012, les confrères de Liège nous apprirent le décès de notre confrère Georges Defour, décédé le matin vers 11 heures, le ‘kilio‘ (deuil) avait déjà commencé à Bukavu. Le tam-tam africain nous avait pris de vitesse !

Georges Defour est né à Verviers le 30 décembre 1913. Après une année d’humanités modernes au pensionnat laïc à Dolhain, il passe aux gréco-latines chez les Jésuites à Verviers, au collège St-François Xavier. Il s’y donne corps et âme au scoutisme. En 1932, il entre à Boechout pour la philosophie et poursuit l’année suivante à Glimes. Après le noviciat à Maison-Carrée (1934-1935), il fait ses études de théologie à Heverlee, où il fait son serment missionnaire le 28 juin 1938 et où il est ordonné prêtre le 30 avril 1939. En 1942, il termine à Louvain une licence en Sciences Pédagogiques avec grande distinction et une candidature en droit avec distinction.

Première nomination : professeur de philosophie à Thy-le-Château, de 1942 à 1945. En 1945, il devient aumônier de l’A.E.P. (Aide aux Enfants du Pays) en Belgique francophone. Pour son engagement pendant la guerre, entre autres l’organisation d’un poste régional de secours aux sinistrés, il recevra, le 6 février 1950, la Médaille de la Résistance et la Médaille commémorative de la guerre 1940-1945.

Le 11 mai 1946, Georges s’envole pour le Kivu. Il est nommé professeur à l’École normale de Nyangezi et responsable de l’École des Mulâtres. En août 1947, il est nommé directeur et inspecteur de l’enseignement pour l’archidiocèse de Bukavu. Il fonde et dirige le Centre Pédagogique (édition de livres scolaires, d’une revue pour les enseignants, élaboration de programmes, fabrication de matériel didactique). Le Père Hellmans, supérieur régional, écrit : “Il inspecte deux fois par an les écoles et y met le temps. Il a le souci de promouvoir l’éducation chrétienne dans les écoles. Ses publications ont du succès en dehors du Vicariat”. Quelques années plus tard, en 1958, Georges sera distingué de la Médaille d’Or de l’Ordre Royal du Lion, pour 12 ans de direction des écoles au Kivu.

En septembre 1952, il fonde le mouvement Xaveri, sans aucun doute l’œuvre de sa vie. Pour tout ce qui regarde les structures, ce mouvement, que Georges veut profondément africain, s’inspire du scoutisme ; pour l’esprit du mouvement et sa spiritualité, Georges s’est plutôt laissé guider par les Cœurs Vaillants/Âmes Vaillantes et la Croisade eucharistique. Plus tard, quand le mouvement comprendra des membres adultes, Georges s’inspirera aussi de la JOC. Le nom du patron choisi, saint François-Xavier, souligne le caractère apostolique du mouvement. En 1955, Mgr Van Steene considère les Xavéris comme le mouvement de jeunesse officiel de son diocèse. À partir de 1957, Georges peut se consacrer à temps plein au mouvement. Il compose, édite et diffuse 61 manuels pour les responsables, publie la revue Jeunesse Africaine, le journal Hodari… Il fait plusieurs voyages d’étude dans d’autres pays d’Afri­que.

Vers la fin des années cinquante, le mouvement s‘est répandu dans la plupart des diocèses du Congo. En 1960, le mouvement comptait 35 000 membres au Congo. Il se répandra dans 14 autres pays d’Afrique.

En mai 1966, Georges fonde le Centre Bandari pour la formation des cadres de jeunes. Il compose et édite un cours par correspondance, sur le plan national et international, pour la formation systématique des responsables de groupes de jeunes.

En 1974, Georges est chargé de cours en psychologie appliquée à l’Institut Supérieur de Sciences Sociales (ISES) de Bukavu. En 1976, s’y ajoute le cours de l’histoire des religions à l’Institut Supérieur Pédagogique de Bukavu (ISP). Il publiera son cours sur la religion traditionnelle africaine. Cette même année, il est fait Chevalier de l’ordre de la Couronne pour ses 30 ans de participation à l’œuvre d’enseignement et d’éducation en Afrique centrale.

En août 1977, Il est nommé Secrétaire académique, chargé de transformer l’ISES en Institut de Développement Rural (ISDR). Il est élu membre de la Société des Africanistes de Paris (1977), fonde, au sein de l’ISDR, le Centre d’Étude et d’Expéri­mentation des Technologies Appropriées, CEETA (1980) et la ferme expérimentale du Gai Lapin (1982).

Il devient membre de l’International African Institute de Londres (1980), s’intéresse à l’agroforesterie, est nommé membre du Bureau Régional pour la Protection de l’Enfance et de la Jeunesse au Kivu, fait un long voyage d’étude aux États-Unis (1984) et fonde, à l’ISDR, l’Atelier de Production des Technologies Appropriées, ATEPRO (1985). Le 10 juillet 1986, il réussit avec distinction, à l’âge de 73 ans, son doctorat en pédagogie à l’Université de Kisangani. Le 1er novembre 1986, il est nommé Secrétaire Général Académique de l’ISDR, fonction qu’il occupera jusqu’en 1994.

En 1987, il publie “Pour une pédagogie du milieu intégral”, ouvrage de 488 pages, détaillant, entre autres, une pédagogie pour un institut supérieur de développement rural. Il est promu, en avril 1988, Officier de l’Ordre de la Couronne.

Il assure les cours suivants en 1re et 2e licences à l’ISDR : analyse critique des théories du développement rural ; recherche-action ; anthropologie africaine et développement rural ; andragogie et développement rural. En 1990, il publie “Cinq mille proverbes africains pour la Loi des hommes nouveaux” (312 pages). Il multiplie les voyages d’étude : Indonésie (1990), Égypte (1991), Chine (1991), Inde et Népal (1992), Thaïlande (1993), Sri Lanka (1994), Hongkong, Taïwan et Corée du Sud (1996).

En mai 1993, il lance une étude expérimentale portant sur 500 plantes médicinales et vétérinaires du Bushi dont il publiera les résultats en 1995. En mars 1994, il fonde le CERDAF (Centre de Recherche et de Documentation Africaine), qui publie depuis 1998 et jusqu’à nos jours la revue trimestrielle “Recherches africaines. L’Afrique et son vécu”. En juin 1994, il publie “Le développement rural en Afrique Centrale. Théories et essai d’analyse critique” (350 pages).

À partir de 1999, Georges donne un cours sur la Religion Traditionnelle Africaine à notre premier Cycle de la Ruzizi. En 2000, son cours portera sur Vie religieuse et Culture africaine. Il publie Bulikoko, un recueil de chants offert aux jeunes. Le 30 avril 2000, il fête ses 60 ans de sacerdoce, dont 53 vécus au Kivu. Il publie un cours d’andragogie, orientations de base d’un accompagnement à l’autoformation des groupes d’adultes.

À l’occasion du jubilé d’or du mouvement, en décembre 2002, Georges effectue plusieurs voyages au service du mouvement Xavéri : Burundi, Uganda, Rwan­da, Kinshasa et Kisangani, qui se muent, de fait, en tournée triomphale du fondateur vénéré. Le 8 septembre 2002, il est nommé Citoyen d’Honneur de la Province du Sud-Kivu. Le 30 décembre 2003, l’archevêque de Bukavu remet solennellement à Georges, au nom du Souverain Pontife, la décoration Pro Ecclesia et Pontifice. En mars 2007, Georges publie son dernier livre “Les symboles africains dans la vie et le message chrétien” (151 pages), le 106e ouvrage du même auteur.

La vie trépidante et mouvementée de cet apôtre infatigable et grand voyageur curieux de tout s’arrête d’un coup et brutalement. Le 5 mai 2007, en préparant ses valises pour venir en congé en Belgique, il fait une chute malencontreuse. Rapatrié d’urgence, il passera 5 mois interminables à la Clinique St-Michel à Bruxelles.

Le 4 octobre, il peut enfin s’installer à la Maison de Repos et de Soins St-Joseph à Liège, où il retrouve d’autres confrères. Mais il ne sera plus jamais le Georges d’avant, plein de vie et d’esprit. Un ressort s’est cassé. Il revivait, certes, quand des Xavéris lui rendaient visite ou quand on évoquait devant lui des épisodes vécus à Bukavu, mais il retombait aussitôt dans un état déprimé, plutôt négatif, aggravé par le fait que les derniers mois, il n’était plus capable de se faire comprendre. Le 21 août 2012, Georges s’est éteint doucement.

La célébration eucharistique d’adieu a eu lieu le samedi, 25 août, en l’église Saint-Vincent, Place Saint-Vincent, à Evere. À la demande de l’archevêque de Bukavu, son corps a été transféré pour être enterré au Centre Bandari, siège international du mouvement Xavéri.

Jef Vleugels

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Père Victor (Fik) Nijs

1930 - - 2012

Fik (Victor) est né le 5 juillet 1930 à Tessenderlo dans la province du Limbourg belge. Fik était le second de neuf enfants. Après une année à l’école technique d’Overpelt, il fit ses humanités à Beringen, à Diest et les dernières années au petit séminaire de Saint-Trond. Fik était actif dans le scoutisme, mais il était surtout un rat de bibliothèque. Il écrit : “Des auteurs comme Dostoïevski, Tolstoï et Ragmanova m’ont ouvert les yeux sur la situation réelle de la classe ouvrière. Je ne pouvais plus croire en l’or noir quand je voyais les mains de mon père (un mineur), son dos cassé et ses poumons silicotiques”.

En septembre 1950, Fik entra chez les Pères Blancs à Boechout. Après le noviciat à Varsenare, il partit au Canada pour les études de théologie à Eastview. Pendant les vacances, il participait à des camps de travail pour la jeunesse délaissée, à Washington et dans les quartiers noirs de Harlem (New York). “Un monde de pauvreté, d’injustice, de discrimination et de haine raciale. Mais également tant de volontaires qui continuent à croire dans l’homme.” Le 16 juin 1956, Fik fait son serment missionnaire et le 1er février 1957, il est ordonné prêtre.

Au cours de toutes ses années de formation, ses professeurs soulignent sa générosité, son don naturel pour vivre en communauté, son esprit d’initiative et sa sensibilité sociale.

Fik est nommé au Mozambique. Le Mozambique était encore une province portugaise (et le restera jusqu’en 1975). Après une année de préparation au Portugal, il arrive, en septembre 1958, à la mission de Chemba aux bords du Zambèze. Il y apprend la langue. Il constate que la colonisation portugaise pèse encore lourdement sur le pays et que la police est omniprésente. Neuf mois plus tard, il est nommé au petit séminaire de Zobue, qui accueille 180 élèves venant de trois diocèses. Un jour, Fik aide trois élèves, qui ne désiraient pas poursuivre leurs études pour le sacerdoce, à fuir vers l’étranger. Aux yeux de l’évêque portugais, il devient ‘persona non grata’ et doit quitter le diocèse.

Après son congé et la grande retraite à Villa Cavaletti en 1964, Fik est nommé dans le diocèse de Beira. Il devient directeur d’une école secondaire. Il y enseigne le français et l’anglais. Il assure aussi des cours du soir pour adultes, est aumônier d’une troupe scoute et donne un coup de main à la paroisse. Fik note : “La police secrète continuait à nous suivre de près, les difficultés se multipliaient, mais la population blanche nous soutenait.”

En 1968, son médecin l’oblige à vivre plus calmement. Cela lui permet de retourner en brousse, comme vicaire à Lundo, avec une nouvelle langue à apprendre. C’est une région pauvre et desséchée. Avec l’aide de son ancienne troupe scoute, Fik lance un projet agricole. Pendant son congé en 1969, il s’initie à l’entretien technique d’un tracteur et le prend avec lui pour le projet. En 1970, une famine ravage le pays. Cependant, les autorités refusent d’accepter de l’aide pour la population. “Nous nous sommes débrouillés en faisant de la contrebande et du braconnage”, écrit-il. Sur le plan politique, la tension était à son comble, car un groupe d’autochtones qui, les dernières années, s’étaient enfuis du pays, attaquait depuis la Tanzanie pour libérer le pays du joug portugais.

L’armée portugaise régnait par la terreur. “En tant que missionnaires, nous ne pouvions nous taire.” Les 40 Pères Blancs protestèrent, appuyés par bon nombre d’autres missionnaires et aussi par beaucoup de Blancs portugais. Le Conseil général prend alors la décision de retirer tous les Pères Blancs en signe de protestation. L’État portugais réagit en leur signifiant l’ordre de quitter le pays. Les Pères n’étaient pas tous d’accord avec cette décision. Mais tous obéirent et partirent en groupe. Nous sommes le 25 mai 1971. “Beaucoup pleuraient ce jour-là.” C’est avec ces mots que Fik conclut son récit.

“De retour en Belgique, on me demande de m’intéresser aux travailleurs immigrés. Un vieux rêve va ainsi devenir réalité : travailler au fond de la mine, à 789 mètres de profondeur, comme mineur non qualifié. C’était très dur ! Je n’avais jamais pensé qu’une pelle et une perceuse puissent peser aussi lourd. Après les heures de travail, j’avais l’occasion de souffler un peu comme vicaire de la paroisse : scouts, mineurs brancardiers, pèlerinages à Lourdes avec les malades et surtout le contact avec des jeunes qui n’avaient pas eu de chance dans la vie.”

Il travaillera dans la mine de décembre 1971 jusqu’à fin juin 1974. Il écrit au Provincial : “Je suis vraiment reconnaissant d’avoir pu faire ce travail. Ce n’était pas facile, mais ça m’a rendu plus modeste.” Après cette expérience comme prêtre-ouvrier, Fik se rend, sur invitation de Phil Bosmans, à Bruxelles pour transformer une vieille usine en un centre d’accueil pour enfants de la rue, un foyer, sous la direction de Paul Steels.

Après une année d’étude et de réflexion à l’abbaye de Zeven­kerke, près de Bruges, il est nommé au début de janvier 1979 par l’évêque de Hasselt, comme professeur de religion à l’Institut Supérieur du Commerce à Hasselt.

Il s’établit à Lummen dans une maison où il pourra accueillir des jeunes qui sortent d’une période difficile de leur vie, la plupart étant envoyés par un tribunal de la jeunesse. Il héberge constamment trois ou quatre jeunes de 18 à 22 ans, dont il s’occupe avec Fiet, sa fidèle collaboratrice. Dix années durant, il poursuit cette œuvre. Ensuite, il déménage à Hasselt, plus précisément à Sint-Lambrechts-Herk, où ‘Bon-papa Fik’, pourra, comme il le dit lui-même, mener une vie plus calme et trouver le repos après une vie plutôt mouvementée. Il y est entouré de nombreux et fidèles amis et continue à rendre service là où il peut, entre autre comme aumônier auxiliaire à l’hôpital Virga Jesse et auprès des jeunes.

Depuis longtemps, Fik souffrait d’un cancer des os. En 2011, il avait encore subi une opération au dos. À 81 ans, il était usé. Il s’est éteint le 29 février 2012, tôt le matin. La liturgie d’adieu fut célébrée en l’église Saint-Lambert à Sint-Lambrechts-Herk, près de Hasselt, en présence de nombreux confrères Pères Blancs et diocésains et d’une foule d’amis. Il a été enterré à Varsenare.

Jef Vleugels

Père Albert Nyssens

1927 - - 2012

Albert est né à Ixelles (une des 19 communes de Bruxelles) le 16 novembre 1927, dans une famille nombreuse (six enfants) et aisée (son père était directeur de banque). Il fit ses humanités au collège Saint-Jean-Berchmans (Bruxelles) et au collège Saint-Pierre (Uccle). À la demande de ses parents, il fit d’abord – sans succès – une première année de candidature en philosophie et lettres à l’Institut Saint-Louis, avant de se présenter chez les Pères Blancs.

En septembre 1946, Albert entre à Thy-le-Château, fait le noviciat à Varsenare (1948-1949) et la théologie à Heverlee, où il dirige le “Cercle missionnaire” avec compétence et initiative. Il fait son serment missionnaire le 19 juillet 1952 et il est ordonné prêtre par Mgr Durrieu le 5 avril 1953. Un de ses professeurs à Heverlee, le Père Dominique Nothomb, conclut ainsi son évaluation : “Tout petit bonhomme qui est un sujet d’élite, doué de riches qualités personnelles, sociales et surnaturelles”. Albert fut envoyé à la Grégorienne (Rome) où il obtint un doctorat en théologie (1953-1956). Le rapport final signale qu’il sera un excellent supérieur de scolasticat, à condition qu’il réussisse à tempérer sa tendance à une certaine rigidité dans sa conduite et ses positions qu’il ne cache d’ailleurs pas.

Après un passage à Louvain pour son ‘service militaire’, il s’embarque, le 13 avril 1957, à Anvers en direction du Congo. Il débute comme professeur au grand séminaire de Baudouinville (actuellement Moba) avec 10 heures de théologie en première année et un cours de liturgie chez les philosophes. Il s’applique aussi à l’étude du swahili. Au village, il s’occupe des Xaveris, ce qui lui prend pas mal de temps. En 1962, il est nommé au grand séminaire de Murhesa, dont il sera le recteur de 1963 à 1966. Les évêques lui demandent alors d’étudier les différents problèmes de l’aggiornamento des séminaires après le Concile Vatican II : méthodes de formation, adaptation des programmes d’études, etc.

Le 1er juillet 1966, Albert est nommé secrétaire chancelier de l’archidiocèse de Bukavu. Durant cette période, la Société fait appel à lui pour donner un coup de main à Rome dans le dépouillement des réponses des confrères au sujet de la première session du Chapitre de 1967. En septembre 1968, il est envoyé à Gap, membre du staff de l’Année spirituelle. Deux ans plus tard, il devient responsable de l’Année spirituelle à Fribourg. Il y reste jusqu’en 1973. Pendant ces années difficiles, il suit de près l’évolution de la formation missionnaire et réfléchit sur les perspectives d’avenir.

En 1973, Albert prend un temps sabbatique : quelques mois d’anglais à Londres et un voyage de huit mois en Afrique qui le mène au Burkina Faso, au Ghana, au Mali et même au Togo. Il prêche plusieurs retraites. Il regagne la Belgique au mois de juillet, anime encore une retraite et participe comme délégué de la Suisse au Chapitre de 1974. Début 1975, toujours à Rome, il rédige, à la demande du Supérieur général, le Père Jean-Marie Vasseur, l’ouvrage devenu un classique dans notre Société, intitulé “Attitudes d’Apôtres”, où vous chercherez en vain le nom de l’auteur.

Début juillet 1975, nous retrouvons Albert à Bukavu, dans la paroisse de Chai, où il est vicaire tout en étant chargé de la formation permanente dans le diocèse. Il avait l’habitude d’écrire régulièrement aux Provinciaux de Belgique et de réagir au contenu de Nuntiuncula. Cela donnait parfois lieu à une longue réflexion. À l’occasion, il n’hésitait pas à adresser ses réflexions au Conseil général. Concernant son nouveau travail, il écrit : “Mon grand souci est de former des communautés de base vivantes en vue d’un engagement du plus grand nombre possible de chrétiens dans des services diversifiés. Les catéchistes bénévoles en font partie. Le rôle du clergé et des religieuses est de plus en plus dans le domaine d’animateurs de ces animateurs.”

Fin 1979, Albert retourne au grand séminaire de Murhesa, comme directeur spirituel. En novembre 1983, on fait appel à lui pour remplacer le Père Roelens, tombé malade, pour prêcher la grande retraite à Jérusalem. En juin 1984, il est nommé à la paroisse de Bagira et devient aumônier des Frères Servites. Pas pour longtemps, car le 1er juillet 1985, il devient Assistant régional du Sud-Est. Il assurera ce service jusqu’au 30 juin 1991. Après son congé, Albert est nommé vicaire à la grande paroisse du Christ-Roi, au centre de Kalemie. Il y restera treize ans (1992-2005). Il est surtout chargé de l’animation spirituelle. À partir de mai 1994, il est également chancelier du diocèse.

Fin janvier 2005, Albert retourne dans l’archidiocèse de Bukavu et devient aumônier de l’hôpital de la Fomulac, à 50 km de Bukavu. Fin décembre 2006, un mal de dos douloureux le terrasse. Les médecins n’en découvrent pas la cause et l’envoient en Belgique. À Bruxelles, on diagnostique un myélome nécessitant des rayons et une chimiothérapie. En juin 2007, Albert rejoint notre communauté d’Evere.

Dans le Petit Écho n° 7 de l’année 2009, Albert écrit : “Le sens actuel de ma vie missionnaire ? Faire la volonté aimante de Dieu. Sauf illusion de ma part, je n’ai jamais cherché, demandé ou refusé une nomination. Malgré plus de 50 ans de sacerdoce, mon retour en Province ne s’était jamais posé. C’est la maladie qui m’a forcé à quitter l’Afrique. Cela m’est apparu comme une nouvelle manifestation de la volonté du Seigneur, ce qui m’a aidé à l’accepter sereinement. Le changement était énorme et l’adaptation à ma nouvelle situation, jusqu’à maintenant, me demande d’y voir la même volonté aimante de Dieu à être missionnaire autrement : par la prière, par une certaine inactivité. C’est l’essentiel de ma vie spirituelle.” Sa maladie fut longue et pénible, mais jamais il ne s’en est plaint.

Il s’est éteint dans la matinée du 29 février 2012, entouré de ses confrères. La liturgie d’adieu eut lieu en l’église Saint-Vincent à Evere, le 8 mars. Un petit bonhomme nous a quittés, qui fut un grand missionnaire.

Jef Vleugels

PROFILES

Father Jean Simard

1927 - - 2012

Fr. Jean Simard was born on the 6th June 1927 in the Parish of St. Francis of Assisi in Montreal, Canada. His father was the Churchwarden of the Parish. His elder brother was a missionary with the Oblates (OMI) and one of his sisters was a religious in the Notre Dame Congregation. For his classical and philosophical studies, he went to the College of the Assump­tion near Montreal. He succeeded in his studies by hard work. He was very practical and good at sports.

At the end of his secondary studies, he asked to join the White Fathers. In August 1950, he began his novitiate at St. Martin, near Montreal. The following year, he went to Eastview for Theology. There he took his Missionary Oath on the 18th June 1954. He was ordained priest on the 29th June 1955. The scholasticate was, sometimes, difficult for him: he had health problems and he had to work hard to succeed. All the staff emphasised his great shyness, sometimes pathological, that handicapped him severely and often limited what he could do. He also lacked self-confidence. He was of a nervous disposition and could lose his self control. However, he showed great willingness and took great care in all that he did. He liked music and had a good tenor voice that he tried to hide. He was a perfectionist, and his work was never finished in time because he was never satisfied with it. He showed great tact towards all and had empathy for the sufferings of others.

At the end of 1955, Jean arrived in Ghana. He was appointed to the Diocese of Navrongo. He went to Bolgatanga Parish to learn the language and to be initiated into parish work as curate. He gave himself wholeheartedly to the work but problems soon undermined his health. After two years he had to return to Canada for medical leave.

He underwent medical examinations, received treatment, and rested, so that at the end of 1958, he was given permission to return to Bolgatanga as curate. Before his departure, the Provincial wrote to his Bishop: ‘I send you Fr. Jean Simard, whose health has greatly improved. It seems to me that if you give him clear goals and that his Superior accepts him as he is, he will be able to give you a good service… He is inclined to be too zealous’. This second experience lasted for little more than a year and illness again forced him to return to Canada. It was to be a permanent return.

In March 1960, when he arrived in Canada, he again had to undergo extensive medical tests. Eventually, he was prescribed medicines and ordered to rest. He stayed in various White Father houses, principally in rue St-Hubert in Montreal. In 1965, he did his Long Retreat in Rome, something which was a great help to him. After a stay of two years in Lennoxville, he began catechetical and pastoral studies at the Laval University in Quebec. He graduated with a Master’s degree in Theology, specialising in pastoral studies and hospital chaplaincy. This time of ongoing formation allowed him to regain a certain equilibrium, and to fit him for his future commitments. He admitted himself that this period of study helped him to give him a more balanced view of himself at all levels and to improve the quality of his relationships with others.

He accepted, first of all, an appointment to the Chaplaincy of the Hotel-Dieu hospital in Montre­al which lasted nearly four years. He then went to Lennoxville to rest and to help out over a period of two years. In 1979, he returned to Montreal to be the chaplain of the Mercy Sisters while residing in the Provincial House. During this time, he celebrated 25 years of priesthood. It was the occasion for the Provincial Team to congratulate and encourage him. “You have often carried burdens in the heat of the day. You have borne crosses and ordeals, but at the end of every path, there was a light and especially a friend who told you ‘do not be afraid, I am with you’.

At the end of 1981, he returned to Lennoxville. There he helped out in parishes and in the community. His main work was to be chaplain to the Little Sisters of the Holy Family over a period of 15 years. He sometime gave retreats to Religious Communi­ties. In 1987, he did the Bible/Retreat in Jerusalem.
However, some problems were not resolved. He had more and more difficulty in fulfilling his commitments. He needed counselling to sort out his worries. He was severely handicapped by a certain complex which led to inappropriate behaviour and speech.

In April 2007, he was operated on for a benign tumour on the brain. This was a difficult operation but it was successful. Moreover, he had to live with heart problems which had affected him for a number of years as well as chronic sore throats because of troubles with his breathing. He had to give up his ministry and his last years were very difficult. He progressively lost his strength and he could only walk around the house and outside with the aid of a Zimmer frame. He ate little and with difficulty.

One evening, at the end of the meal, he suddenly fell, the victim of a heart attack. He was brought urgently to hospital where he died a few hours later. It was the 13th July 2012. The funeral was celebrated on the 18th July at the residence of the Missionaries of Africa in Lennoxville. He was buried in the cemetery of St-Anthony nearby.

Fr. Julien Cormier, the Provincial, presided at the funeral Mass. Fr. Denis Paul Hamelin gave the homily in which he said: ‘The life of Jean was lived in a climate of confidence. Even during the most difficult periods of his life, he never lost that attitude of a child completely confident in the love of his Father because he knew that this Father was full of mercy without limits. It was at the school of St. Theresa of the Infant-Jesus that he immersed himself into the merciful love of our Heavenly Father. The decoration of his room and the books on his shelves are a witness to his devotion to St. Theresa’.

Lauréat Belley

Faher Normand Bonneau

1931 - - 2012

Fr. Norman was born on the 7th September 1931 at Ste-Sabine de Missisquoi in the Diocese of St. Hyacinthe, Quebec Province, Canada. He was the last child in a family of 10 children. It was a very united family and profoundly Christian. After primary school in the local parish, he entered the Seminary of St. Hyacinthe for secondary studies including Philosophy.

In May 1954, he wrote to the Novice Master of the White Fathers: ‘having prayed, reflected and consulted with my Spiritual Director, I come, freely and humbly, to ask the favour of being admitted in the next class of novices.’

He was accepted and he began his novitiate in St. Martin, near Montreal, in August 1954. He was sent to Thibar in Tunisia to study Theology for a period of three years and he did his final year in Carthage. He took his Missionary Oath on the 17th June 1958 in Carthage, where he was ordained priest on the 3rd February 1959.

He profited greatly from this experience of formation in a foreign country and in an international milieu. For those in charge, Normand was not a great intellectual, but he had a very good practical and theoretical judgement. He had an even temperament, jovial, open and he got on well with the other confreres. He was able to take responsibility and to carry through any job he undertook. He had a good judgement and people sought his advice.

He asked to be sent to Burkina Faso. At the end of 1959, he arrived in the Parish of Niangoloko, in the Diocese of Bobo-Dioulasso. He was to stay in this diocese for nearly 35 years. He served in Bobo-Dioulasso itself, at Konadougou, Oradora, and Banfora.

However, for over 20 years, at different times, he was in Niangoloko, mainly, as Parish Priest. He wrote of his work in this parish: ‘On my arrival in Niangoloko, there were few Christians. Therefore, I had the time to make contact with a good number of people which greatly enriched me. I also consecrated a good deal of time with different social activities, such as visiting schools, dispensaries, literacy classes and dealing with water supply. Catechesis, and the formation and support of catechists constituted the essential elements of my apostolate’

As a Missionary of Africa, he was for a many years a Regional Counsellor. In 1977, he did the Session/Retreat in Jerusalem. He took part, as a delegate, in the Chapter of 1980 in Rome. In 1985, the White Fathers organised for him a sabbatical year in Montreal.

In 1996, after much thought and having talked with his superiors, he returned to Canada for good. He explained: I thought that, at 65 years of age, with my strength diminishing and the conditions of life and work in rural areas becoming too difficult with long distances to be covered, it would be better to think of other things. By returning to Canada, I would still be able to be of service more in accord with my abilities’.

He left his beloved Burkina Faso without regret but with a certain nostalgia. He summed up this time of mission: These years spent in Africa have been fulfilling and I was happy in the different ministries that I was assigned. I spent most of my apostolate in rural parishes as well as having responsibilities in the Diocese such as Catholic Action, Caritas, development projects etc.’

Given his qualities in human relationships and his ability as a leader, he was appointed Superior of the Retirement Home of Lennoxville in Sherbrooke. He undertook this work for six years with a great deal of devotion and service. In the end he wanted to retire as his health was giving him increasing trouble, particularly osteoarthritis in his legs.

In 2002, he joined the community in rue St-Hubert in Montreal as Assistant Superior. Seven years later, he is Superior of the new community of rue Fullum in Montreal. At the end of 2010, he went back to the community of Lennoxville. His strength had greatly diminished and he needed rest and medical treatment but he still carried out small jobs around the house.

In August 2011, he got the news that he had a serious cancer of the tongue. He was to live through this as well as other medical problems with great courage and spirit which edified everybody. Despite this, he still thought of Africa and remained in contact with friends. Here is an extract from a letter written at the end of 2011 by Fr. Thomas Hema, a priest from Burkina Faso, who works in the Parish of Niangoloko, ‘Dear Normand, I do not know how to thank you for all that you did for the Parish of Niangoloko. Knowing you a bit, you offer your cross for the Parish of Niangoloko and so you continue to help us. How do I say “thank you”? I believe that it is only the Lord who is best placed to say to you “thank you”. I am inspired by your courage and faith when you tell me about your illness. One can be struggling, but when one knows how you are coping with this illness, I am strengthened in my faith. Thank you, Normand, for that. I believe that the grace of faith plays a part here. To believe in what one has taught all one’s life is truly an act of faith. I would like to have your faith and I pray with you and for you; a union of prayer and solidarity in suffering. Thank you once more for your example, it is edifying.’

After a family gathering, someone expressed these sentiments in the name of the others: ‘We are proud of what you have accomplished in your life and the way that you continue to be good with people. You are for us, your family, a symbol of faith, of love for people, open hearted and non judgemental; we warmly thank you’.

At the beginning of 2012, Fr. Bonneau was hospitalised for a variety of ailments. His condition was giving cause for concern. Later he was transferred to a unit specialising in his condition and he received palliative care. It was there that he died on the 24th July 2012.

After a prayer vigil and a Mass in the presence of his mortal remains in our house in Lennoxville, the funeral Mass was celebrated on the 28th July in the parish of St-Romuald de Farnham. His ashes were buried in the family plot at Ste-Sabine. Fr. Denis-Paul Hamelin presided at the Mass and Fr. Jean-Marie Tardif gave the homily. All the members of his large family attended as well as many friends who came to give homage to our dear confrere who had inspired many of them.

Fr. Olivier Soma, a Missionary of Africa from Burkina Faso, wrote to Fr. Provincial to present his condolences: I learnt of the death of Fr. Normand Bonneau who worked for a long time in my native parish of Niangoloko. Even if he had left Burkina Faso more than 15 years ago, many people still remember him. He spoke Cerma, the language of the Gouins very well. He was really the Apostle of the Gouins. I pray that the Lord gives him the reward promised to his elect.’

Lauréat Belley

Father Christian Deltenre

1931 - - 2012

Christian was born on the 24th October 1931 in Waterschei (Genk) in the Province of Limbourg (Belgium). He came from a practicing Christian family. His father was Managing Director of a colliery. Christian did his primary schooling in Hasselt followed by secondary schooling in the Collège St-Pierre at Uccle (Bruxelles). He entered the White Fathers at Thy-le-Chateau where, from 1951 to 1953, he studied Philosophy. He did his novitiate in Varsenare and theology in Heverlee. He was ordained priest on the 6th April 1958 by Bishop Daubechies (a family relation).

After six months compulsory studies in colonial methods, Christian went to England to perfect his English. His Professors at Thy-le-Chateau had already noticed a characteristic that would decide on the aspect of his future: “Prefers to use his ten fingers for something other than turning the pages of a book”. In the Scholasticate, a Professor notes: “A promising candidate, not because of his intellectual ability but because of his human talents”; another teacher adds: This student is distinguished by his discretion and good heart”. It should also be noted that during his years of formation and despite some problems of fatigue due to his nervous character, he was a good athlete and a sportsman.

On the 8th August 1959, he left for Northern Rhodesia, now Zambia. He was appointed to Luwingu in the Diocese of Kasama. He learned the Chibemba language, did ministry and was obliged to take charge of building. However, quite early on, he showed signs of tiredness and suffered from insomnia. There were fears that he was suffering a serious problem with his thyroid gland. Fr. Oger, the regional, wrote: “The political troubles of 1961, when he did not know the language very well, as well as the troubles in the Congo where there are some members of his family, must have affected him more than we thought.

In June 1963, Christian returned to Belgium for health reasons. In December, he was named bursar at Thy-le-Chateau. The students were very happy with him: “He is a mother” they said. Christian oversaw everything and he was very resourceful as well as being young at heart. He also taught a course in Missiology. In January 1967, he returned to Zambia. He again did pastoral work but he was soon appointed chaplain as well as teaching French in the Govern­ment run Luwingu Secondary School. In February 1970, the Belgian Province asked for his services as Provincial Treasurer. Christian wrote to Fr. Rosman, assistant Provincial: “Maybe I am a bit old fashioned, but up till now I have never refused or asked for an appointment, and I am still happy. If Fr. Thuysbaert thinks that I can do the job and you agree, then I accept.”

On the 1st January 1971, Christian began as Assistant Treasurer to Fr. Thuysbaert in rue Pelletier. He succeeded him in June 1973. During his mandate as Provincial Treasurer, he was responsible for building our first house in the Limbourg province in Genk. He then realised an old dream of the Belgian Province. He built the new Provincial house in rue Charles Degroux, 118, commissioned in July 1974. The building of La Plante took more time. Work began in 1975 and the new building was inaugurated in March 1978. Christian finished his mandate in December 1978.

In January 1980, Christian was, once again, appointed to Zambia, this time to the Diocese of Ndola where he was made responsible for the Procure. He brought a big number of material improvements, worked with the diocesan treasurers, and was agent for Raptim. “Superior, bursar, guest master, counsellor, ministry in the Parish, giving individual retreats to the sisters...”, wrote the Assistant Provincial. In 1984, he returned to Belgium for his leave, tired out and with an old back problem. In 1988, he returned to Zambia. He was replaced as superior of the procure, but remained in place to carry out different services. His rare letters addressed to the Provincial witness to his concern for the poor people deeply affected by the devaluation of the currency and even if they had work, they were only paid a meagre salary or were retired with practically nothing. “It is essential that the Church, but even before that, our Society, take a clear stand on this subject.” It should be noted that according to his confreres, Christian lived very poorly in a genuine spirit of poverty.

In 1993, he did the session in Jerusalem. However, he had to return home on a regular basis for medical reasons. In February 1996, he wrote to the Provincial saying that during his holidays he had forgotten the names of his nephews and nieces and that on returning to Ndola, he had to consult his Chibemba dictionary for fairly basic words, but that now it was coming back. He worked full time as a chaplain in the hospital where he visited the sick, helped them materially and got them reading material. He wrote: I am happy when I see happy sick people” However, Christian was beginning to find it more and more difficult to express himself clearly and his confreres urged him to return to Europe to get it checked out.

Christian arrived in Brussels on the 4th September 2005. His family welcomed him and brought him for a thorough medical examination including a visit to a psychiatrist and a neurologist. Little by little he recovered his speech. In the beginning of 2006, he returned to Zambia and was happy to take up, once again, his hospital work. The doctors and his superiors gave him three months but it was extended to six months. On the 6th June 2006, Christian returned to Belgium for good. He knew he suffered from Alzheimer’s disease and what the consequences would be. He returned to the community in rue Clovis, in Brussels: one year later, he was appointed to Heusy. The illness seemed to progress very slowly because at Heusy (until its closure) and then at La Plante from 1st July 2009, he was still able to help in the maintenance of the property. He remained very considerate, as he always had been.

In 2011, his state of health slowly deteriorated and he became totally disoriented. It was necessary to transfer him to a specialised unit (M.R.S. Nazareth in Brussels). In his last three months, he became very weak and his death on the 24th February 2012 was a blessing. He always signed his letters “In Amorem Christi” and so he went to meet his beloved Lord. He now rests with his confreres in Varsenare.

Jef Vleugels

Father Jean-Bernard Doyon

1919 - - 2012

Fr. Jean-Bernard Doyon was born on the 16th November 1919 at St-Gabriel de Guerin in the present Diocese of Rouyn-Noranda, Canada. He went to Primary school in Guerin. For secondary school, he went to the Jesuit College in Sudbury, Ontario. He was eight years there including two years of Philosophy. He was quite intelligent and did well in his studies. After a lot of reflection, he decided to enter the White Fathers.

In September 1942, he began his postulancy in Everell, near Quebec. The following year, he entered the spiritual year at St-Martin. In September 1944, he began his theological studies in Eastview, near Ottawa. He found the years of formation difficult. He was gifted for intellectual and material work. He held his vocation dear and made huge efforts to improve his behaviour. He seemed to have a solid piety but despite all that some of the professors had doubts about his vocation. He found it difficult to accept adversity and to be compliant. He often took things personally. He was warned about his attitudes and he humbly accepted these remarks. He took them into his heart and things greatly improved. He was accepted for the missionary oath which he took on the 19th December 1947. He was ordained priest on the 22nd May 1948 in Ottawa by Bishop Vachon.

He spent the summer of 1948 with his family before leaving for England to do the course on the British Way of Life. At the end of 1948, he arrived in Malawi. He was to work here for more than 10 years always in the Prefecture Apostolic of North Nyassa which, later on, became the Diocese of Mzuzu. He began in Rumphi where he learnt the language, Chitumbuka, and was initiated into pastoral work. After a year at Mzambazi, he returned to Rumphi as curate and bursar. All told, he spent four years in this parish.

In 1953, he was appointed Parish Priest at Vua. He stayed there for a year. After another year as curate in Kaseye, he went to Nkhamenya as bursar and to help in ministry. He stayed there for six years with an interruption for his home leave and the long retreat. These years of pastoral work were very difficult for him because he had problems of all sorts and his health was affected. His relationships with his confreres and people were hard for him. However he loved the Africans and was a big help to them. As he was good for material things, he made a good bursar and sought to please his confreres. He was very supernatural and prayed a lot, but he was very hard on himself.

In 1961, he returned to Canada for holidays. He needed to regain his strength. He rested and little by little he did some ministry while staying in our houses. In 1963, Bishop Jobidon wrote to him and Jean-Bernard replied to him saying: “I was very happy to read your letter and to have news of Nyassa, and especially to see that some people still remember me. Unfortunately, I am asking myself the big question regarding my return to Africa.

His health did not get any better. He said that he had digestive problems, migraines and the doctors, looking after him, were wondering if the problems had origins other than physical ones. He underwent operations, and it was hoped that treatment and rest would improve matters. His Superiors were very understanding and supportive which helped him. He continued to do what he could and resided in our houses helping with missionary promotion, parish work, chaplain in hospitals and schools but always on a part time basis only.

From 1971 to 1981, he was Parish Priest in Montpellier in the Diocese of Hull. He was living outside of community and his ministry and prayer were particular. He said that he kept himself busy by painting and repairing things. In the end, his presence in the parish proved divisive and provoked resentment. Conflicts with people upset him and they, on their side, accused him of imposing his charismatic views above everything else.

From 1981 to 1982, he took a sabbatical year in the Provincial House in Montreal. In the following years, he committed himself to prayer groups, adoration and was drawn into the charismatic renewal movement. However these activities caused him problems and brought him into conflicts with others. He stayed with sympathetic families often without informing his superiors.

In 1987, he had a heart attack and was hospitalised in Sudbury. After that, the Provincial persuaded him to return to community life and he took up residence in Lennoxville. He was to stay there for 10 years but always continuing his contacts with groups and individuals. This meant that he was frequently absent from the house.

In 1998, he quit Lennoxville to go to Ontario in order to continue his work with prayer groups. He also continued to write books on the love of God and on Marian devotion. These books were not always published because of the reluctance of the authorities. He, also, organised pilgrimages to Medjugorje. They, no doubt, helped some individuals who went with him, but his conduct was often criticised by others.

At the end of 2009, Fr. Doyon was back in Lennoxville. His health had become more fragile. He needed to be looked after. He continued his prayer and his guidance of people who followed his spirituality. His superiors often urged him to retire completely by giving up his particular ministry. Eventually, it was his health that obliged him to cut back on his activities. More and more he depended on a Zimmer frame to get around.

In 2012, his health got worse. He was brought to hospital for an evaluation. He returned to our house but had to be hospitalised again shortly after. After more tests, the doctor said he had a cancer and that he would not be able to return to our house. A place was found for him so that he could get palliative care. This was to last for many weeks.

Fr. Doyon died on the 7th August 2012. His body was brought back to our house at Lennoxville. The funeral was celebrated on the 14th August in our chapel followed by burial in the cemetery of St-Antoine. Some members of his family attended as well as many friends. Fr. Denis-Paul Hamelin presided at the Eucharist and gave the homily. Some extracts:

“Jean-Bernard knew that he was loved by God, child of a Father who could never forget us, who takes care of us, and will never abandon us even in the most difficult moments of our lives and especially at the hour of our death. I think that the principal trait of his life has been that of a great man of prayer. In that way, he remained a missionary all his life. He could be an example for each one of us; to remain in contact with the Divine through contemplation, to become intercessors by our prayer. He has gone to his Lord whom he loved and served to the best of his ability. May he rest in peace”.

Lauréat Belley

 

Father Georges Defour

1913 - - 2012

When the confreres of Liege informed us, at the beginning of the afternoon, of the death of our confrere George Defour, the ‘kilio’ (mourning) had already begun in Bukavu. The African ‘tam-tam’ was quicker than us.

Georges Defour was born in Verviers on the 30th December 1913. He did his secondary school studies in various schools; a year at a boarding school in Dolhain, and then at the St. Francis Xavier College in Verviers run by the Jesuits. He was an enthusiastic scout. In 1932, he entered the White Fathers at Boechout for philosophy and the following year, he was at Glimes. He did his spiritual year in Maison Carree, Algeria (1934-1935) followed by theological studies in Heverlee, Belgium where he made his missionary Oath on the 28th June 1938 and was ordained priest on the 30th April 1939.

After ordination, he studied Educational Sciences in Louvain and obtained, with 1st class honours, his Licentiate in 1942. He, also, passed the entrance exam for Law, with honours. His first appointment was to teach Philosophy in Thy-le-Château from 1942 to 1945. In 1945, he became chaplain to the l’A.E.P. (Aide aux Enfants du Pays) in French speaking Belgium. For his work during the war, notably with war victims, he received the Medal of the Resistance and the Commemorative War Medal on the 6th February 1950.

On the 11th May 1946, Georges took off for Kivu. He was appointed as Professor at the Primary Teacher Training College at Nyangezi and Headmaster at the School for mixed race children. In August 1947, he became Chief Inspector for Education for the Archdiocese of Bukavu. He founded and directed an Education Centre which published text books, a magazine for teachers, developed education programmes, and made teaching materials. Fr. Hellemans, the Regional Superior wrote: ‘He inspects the schools twice a year and puts in a lot of time for that. He is keen about promoting Christian education in the schools. His publications are well known even outside the Vicariate.’ Some years later, in 1958, Georges received the Gold Medal of the Royal Order of the Lion for his 12 years of service to education in Kivu.

In September 1952, Georges founded the Xaverian Movement which, no doubt, was to be his life’s work. George wished the movement to be deeply African. The structures of the association were based on the Scout movement; and for the spirit and spirituality of the movement he based it on Cœurs Vaillants/Âmes Vaillantes and la Croisade Eucharistique. Later on, when the movement had adult members, he looked to the Young Christian Workers movement for his inspiration. He chose as patron, St. Francis Xavier, thus underlining its apostolic character. In 1955, Bishop Van Steene considered the Xavierians as the official youth organisation of the Diocese. From 1957, Georges was able to work full time with the organisation.

He wrote, edited and distributed 61 handbooks for the leaders, he published the magazine Jeunesse Africaine, and the newspaper Hodari. He made several study trips to other African countries. By the end of the 50s, the Movement was to be found in nearly all the Dioceses of the Congo. In 1960, it had 35,000 members and had spread to 14 African countries.

In May 1966, Georges founded the Bandari Centre to train youth leaders. He produced and edited a correspondence course, both nationally and internationally, for the systematic training of those in charge of youth work.

In 1974, he began giving a course in Applied Psychology at the l’Institut Supérieur de Sciences Sociales (ISES) of Bukavu and in 1976, he also gave a course on the history of Religions at the l’Institut Supé­rieur Pédagogique of Bukavu (ISP). He published his course on African Traditional Religion. That same year, he was awarded the Chevalier de l’Ordre de la Couronne for his 30 years of service to teaching and education in Central Africa. In August 1977, Georges was appointed Academic Secretary at ISES with the mandate to transform it into the Institut de Développement Rural (ISDR). He was elected to the Society of Africanists of Paris (1977). In 1980, he founded CEETA, within the framework of ISDR, a centre for studying appropriate technology and in 1982, he began an experimental farm of ‘Gai Lapin’.

He also became a member of the International African Institute of London (1980). He became interested in Agro forestry. He was appointed a member of the Regional Office for the Protection of children and youth in Kivu. In 1984, he made a long visit to the USA. In ISDR, he founded ATEPRO (1985) which was training for producing appropriate technology. On the 10th July 1986, he received his Doctorate in Education, with distinction, from the University of Kisangani. On the 1st November 1986, he was appointed the General Academic Secretary of ISDR, a post he held until 1994. In 1987, he published “Pour une pédagogie du milieu intégral“, which gave details of guidelines for running a Higher Institute for Rural Development. In April 1988, he was promoted to the rank of ‘Officier de l’Ordre de la Couronne’.

He continued to give courses at ISDR, such as a critical analysis of theories of rural development; field work on human behaviour; African Anthropology and Rural Development, a study of Adult Education and Rural Development. In 1990 he published “Cinq mille proverbes africains pour la Loi des hommes nouveaux“ (312 pages). He undertook many study trips: Indonesia (1990), Egypt and China (1991), India and Nepal (1992), Thailand (1993), Sri Lanka (1994), Hong Kong, Taiwan, and South Korea (1996). In May 1993, he began experimental studies on 500 plants having medicinal properties; he published the results in 1995. In March 1994, he set up CERDAF (A Centre for African Studies and Documentation), which since, 1998 and up to the present day, has published a quarterly journal: “Recherches africaines. L’Afrique et son vécu”. In June 1994, he published a work of 350 pages: “Le développement rural en Afrique Centrale. Théories et essai d’analyse critique”.

From 1999, Georges gave a course on African Traditional Religion to our 1st cycle in Ruzizi. In 2000, his course was on Religious Life and African Culture. He published Bulikoko, a collection of hymns especially for young people. On the 30th April 2000, he celebrated 60 years of priesthood of which 53 were spent in Kivu. He published a course on Adult Education from the point of view of mentoring self education groups for adults.

On the 50th anniversary of the founding of the Xaverian movement, in December 2002, Georges visited Burundi, Uganda, Rwanda, Kinshasa and Kisangani, in what turned out to be a triumphant tour for the revered founder. On the 8th September 2002, he was made an honorary citizen of the Province of South Kivu. On the 30th December, the Archbishop of Bukavu solemnly conferred on him, on behalf of the Pope, the decoration Pro Ecclesia et Pontifice. In March 2007, Georges published his last book “Les symboles africains dans la vie et le message chrétien” (151 pages), his 106th published work.

Then the hectic and eventful life of this tireless apostle and great traveller, curious about everything, was brought to an abrupt and dramatic halt. On the 5th May 2007, while he was packing, in preparation to going on home leave, he had a disastrous fall. He was repatriated urgently and spent 5 long months in the Clinique St-Michel in Brussels.

Finally, on the 4th October, he was able to go to a nursing home in Liege. There were other confreres there as well. However, he was never the same old Georges, full of life and character. The resilience was gone. Certainly, he revived when he got visitors, especially the Xaverians, and when he was reminded of some episodes of his life in Bukavu. However, he soon fell back into deep depression which was aggravated in his last months by the fact that he could no longer make himself understood. On the 21st August 2012, Georges passed away quietly.

The farewell liturgy took place on the 25th August in the Church of St. Vincent at Evere. At the request of the Archbishop of Bukavu, his body was returned to Bukavu for burial in the Bandari Centre, the International Head­quarters for the Xaverian Movement.

Jef Vleugels

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Father Victor (Fik) Nijs

1930 - - 2012

Fik (Viktor) was born on the 5th July 1930 at Tessenderlo in the province of Belgian Limbourg. His father was a factory worker and then a miner at Beringen; his mother ran a small shop. Fik was the second of nine children. After a year at the Technical School in Overpelt, he did his secondary school education at Beringen, Diest, and the final year at the Junior Seminary at Saint-Trond.

Fik was active in the scouts but he was, above all, a library rat. He wrote: “Authors, such as Dos­toyevsky, Tolstoy and Diana Ragmanova, opened my eyes to the real situation of the working class. I could no longer believe in black gold when I saw the hands of my father, his broken back and his coal dust damaged lungs”. In the meantime, he had also found Fr. Joseph Cardijn (founder of Young Christian Workers).

In September 1950, Fik entered the White Fathers at Boechout. He did his spiritual year in Varsenare and he was sent to Canada for theological studies at Eastview, Ottawa. During his holidays, he took part in work camps for underprivileged youth in Washington and in the Harlem district of New York. “A world of poverty, injustice, discrimination and racial hatred. However, there were also many volunteers who continued to believe in humanity”. On the 1st February 1957, Fik was ordained priest. During his formation, his professors had remarked on his generosity, his natural gift for living in community, his spirit of initiative and his social awareness.

Fik was appointed to Mozam­bique in (south eastern) Africa. It was still a Portuguese colony and was to remain so until 1975. After a year learning Portuguese, he arrived, in September 1958, at the mission of Chemba on the banks of the River Zambezi. He learnt the local language. He remarked that 500 years of Portuguese colonialisation was a heavy burden on the country and that the police were everywhere. Nine months later, he was appointed to the junior seminary of Zobue, which had 180 students coming from the three dioceses. One day, Fik helped three students, who did not wish to continue their studies for the priesthood, to flee the country. He was declared ‘persona non grata’ by the Portuguese Bishop and he had to leave the Diocese.

After his leave and the Long Retreat at Villa Cavaletti in 1964, he was appointed to the Diocese of Beira. He became the headmaster of a secondary school. He also taught French and English. He gave evening classes for adults and was chaplain for a scout troop. He also helped out in the Parish. Fik noted: “The secret police put us under constant surveillance, but the white population support us and so we continued”.
In 1968, his doctor ordered him to take it easy and this allowed him to return to the bush as curate in Lundo Parish. He had to learn another language. It was a poor and arid region. With the help of his old scout troop, he began an agricultural project. During his home leave in 1969, he took a course in tractor maintenance and took one back with him for the project. In 1970, a famine ravaged the country. However the authorities refused to accept aid for the population. He wrote: “We manage by smuggling and poaching”.

On the political front, the tension was at it’s peak because people, who had fled in recent years, began to attack from Tanzania in order to liberate the country from the Portuguese yoke. The Portuguese army ruled by terror. “As missionaries, we could not keep silent”. The 40 White Fathers protested. In Rome, the General Council decided to withdraw all the White Fathers as a sign of protest. The Portuguese government reacted by expelling them. Not all the fathers were in favour of this decision. However, all obeyed and they left as a group. The date was 25th May 1971. Many tears were shed that day”.

Fik wrote on his return to Belgium: “I was asked to take an interest in foreign workers. An old dream was about to become a reality: to work at the bottom of a mine, 789 metres down, as a non qualified miner. It was hard, very hard! I never thought that a shovel or a drill could weigh so much. After hours of work, I was able to get my breath back as curate of the parish; scouts, miners, stretcher bearers, pilgrimages to Lourdes with the sick but especially with the young who never had a chance in life.” He lived at Stal-Koersel. He worked in the mine from December 1971 to the end of June 1974.

He wrote to the Provincial: “I am very grateful to have been able to work like this for two and half years. It was not easy, but it has made me more humble.” After this experience as Worker-Priest, Fik was invited by Phil Bosmans to come to Brussels to transform an old factory into a home for street children under the direction of Paul Steels. After a years study and reflection at the Abbey of Zevenkerke, near Bruges, Fik was appointed, in the beginning of January, by the Bishop of Hasselt as teacher of Religion in the Institute Superior du Commerce at Hasselt.

He settled at Lummen in a house where he was able to welcome young people who were getting over a difficult period in their lives. For the most part they were sent by the Court Service: he always had three or four young people, ranging in ages from 18 to 22 years. living with him. He was helped, in this work, by the ever faithful collaborator Fiet. He did this work for 10 years. He then moved to Hasselt or more precisely to Sint-Lambrechs-Herk where ‘good-father Fik’, as he described himself, was able to live a calmer life and get some rest after a very hectic life. He was surrounded by many and faithful friends and he helped out where he could, just to mention his work as assistant chaplain to the Virga Jesse hospital and with young people.

For a long time he had suffered from cancer of the bone. In 2011, he had to undergo an operation on his back. At 81 years, Fik was worn out. On the 29th February, early in the morning, he died. The farewell liturgy was celebrated in the church of Saint-Lambert in Sint-Lambrechs-Herk, a parish in south of Hasselt. The liturgy was attended by many White Fathers, diocesan priests and a large number of friends. He was buried in our cemetery in Varsenare.

Jef Vleugels

 

Farher Albert Nyssens

1927 - - 2012

Albert was born in Ixelles, Brussels on the 16th November 1927. He came from a large well off family (six children). His father was the director of a bank. He did his secondary school studies in the College Saint-Jean-Berchmans (Brussels) and the College Saint-Pierre (Uccle). At the request of his parents, he began to study Philosophy and Literature at the Institute St. Louis but without success. He then applied to join the White Fathers.

In September 1946, Albert entered the White Fathers at Thy-le-Château. He did his novitiate at Varsenare (1948-1949), and his Theology at Heverlee where he directed the “Mission Circle” competently and with initiative. He took his Missionary Oath on the 19th July 1952. He was ordained priest by Bishop Durrieu on the 5th April 1953. One of his Professors at Heverlee, Fr. Dominique Nothomb, made this evaluation: “A small good natured chap who is one of the best, gifted with great personal qualities, socially and supernaturally”. Albert was sent to the Gregorian University in Rome where he gained a Doctorate in Theology (1953-1956). He was considered to be good material to be superior of a scholasticate on the condition that he overcome a tendency for inflexibility and rigidity.

After some time in Louvain doing his ‘military service’, he left for the Congo on the 13th April 1957. He began as Professor in the Major Seminary of Badouinville (now Moba) with 10 hours of theology and a course of Liturgy for the Philosophers per week. He also began to study Swahili. In the village he worked with the Xaveriens which took up a good deal of his time. In 1962, he was appointed to the Major Seminary of Muhesa and he was rector there from 1963 to 1966. The Bishops asked him to study the different problems arising from the aggiornamento of Vatican II regarding the seminaries especially in the areas of training and adapting new study programmes.

On the 1st July 1966, Albert was named secretary and Chancellor of the Archdiocese of Bukavu. He also gave a hand in Rome to sort out the replies of the confreres to the consultation that preceded the famous Chapter of 1967. In September 1968, he was appointed as a member of staff to the Spiritual Year at Gap (France). Two years later, he was appointed Superior of the Spiritual year in Fribourg. He was to stay there until 1973. During these difficult years, Albert closely followed the evolution of missionary formation and reflected on what it meant for the future.

In 1973, he took a sabbatical year; some months studying English in London and a prolonged visit to Africa. This led him to Burkina Faso (then Upper Volta), to Ghana, Mali and even to Togo from December 1973 to July 1974. He gave many retreats. He returned to Belgium in July, gave another retreat and attended the 1974 Chapter as Swiss Delegate. In the beginning of 1975, at the request of Fr. Vasseur, the Superior General, he wrote a famous book for the Society; ‘Attitudes of an Apostle’ but you will look in vain for the name of the author!

In early July 1975, Albert returned to Bukavu in the parish of Chai where he was curate while at the same time in charge of ongoing formation in the Diocese. It should be pointed out that Albert regularly wrote to the Provincials of Belgium and responded to articles in Nuntiuncula. This sometimes led to lengthy and deep reflections. On occasion, he did not hesitate to inform the General Council of his thoughts. Concerning his new work, he writes: ‘The big concern is to encourage the small living Christian communities, to seek the commitment of the greatest number of Christians possible in different services. One of the sectors is that of the volunteer catechist. The role of the clergy and religious is, more and more, in this area to be the organizer of the leaders’.

At the end of 1979, Albert returned to the Major Seminary of Murhesa as spiritual director. In November 1983, he was called urgently to Jerusalem to preach the 30 day retreat as Fr. Roelens had fallen ill. In June 1984, he was appointed to the Parish of Bagira and became Chaplain to the Servi­te Brothers. On the 1st July 1985, he was appointed as Assistant Regional of South East Congo. He remained in this job until 30th June 1991. After his home leave, he was made curate in a big working class parish of Christ the King in Kalemie. He was to stay there for 13 years, until 2005.

In January 2005, he returned to the Archdiocese of Bukavu and became chaplain to the Fomulac Hospital, about 50kms from Bukavu. At the end of December of 2006, he was struck down by a very painful problem in his back. The Doctors could not find the cause and he returned to Belgium for treatment. It was discovered that he had a malignant tumour. This meant radiation and chemotherapy treatment. In June 2007, he joined the community at Evere.

In the Petit Echo No 7 of 2009, Albert wrote: “The present meaning of my missionary life is do the loving will of God. I have never sought, requested, or refused an appointment. In spite of over 50 years of priesthood, my return to the Province was not in question until the day my illness forced me to leave Africa. This appeared to me as a new demonstration of the will of the Lord, which enabled me to accept it peacefully. The switch over was daunting and adapting to my new situation has, up to now, demanded of me to see in it the loving will of God and to be a missionary in another way: by prayer and a kind of stillness. That is the core of my spiritual life”. His illness was long and painful, but he never complained.

He died on the morning of the 29th February 2012 surrounded by his confreres. The farewell liturgy took place in the Church of St. Vincent at Evere on the 8th March. The small good natured chap, who was a great missionary, has left us.

Jef Vleugels