Un simple coup d’œil au tableau des “Bionotes” du P. Isaia Bellomi fait comprendre qu’il s’agit d’un missionnaire de grande envergure. La liste des missions où il a été appelé à différents titres au Rwanda (ministère pastoral, fondations, constructions, etc.) ne tient pas en une seule page. De plus, elle montre qu’il a passé la plupart de sa vie active en Afrique. Lui-même, en sa vieillesse, parlait de 50 ans. Le chiffre est peut-être un peu exagéré, mais pas loin de la réalité.

Le Père Isaia Belloni est né le 19 Juin 1921 à Caravaggio, une petite ville d’Italie du Nord. Sur le certificat de naissance de la commune, il est appelé Isacco Carlo alors qu’à la paroisse, on le nomme Isacco Angelo. Vers l’âge de 20 ans, apparaît un nouveau nom, Isaia, comme celui du prophète. C’est surtout avec ce nom (ou Carlo Isaia) que les confrères et les amis l’ont connu. Cette situation plutôt bizarre lui procure pas mal d’ennuis quand il s’agit d’actes officiels. Sa famille a des racines chrétiennes solides. Une de ses sœurs rentrera chez les religieuses et un frère le suivra dans le sacerdoce.

À 11 ans, il rentre au petit séminaire du diocèse de Crema où il reste 5 ans. C’est le passage du P. Gallo, belle figure de missionnaire, qui lui fait connaître les Pères Blancs. Il rentre chez eux à Parella, dans la province de Torino. C’est là qu’il complète ses études secondaires et fait l’année de noviciat en 1940-41. Il entame au même endroit ses études théologiques.

Le provincial de l’époque signale qu’il s’agit d’une personnalité au-dessus de la moyenne, bonne santé, amour du travail, volonté ferme, piété solide.

Alors qu’il est au scolasticat, une initiative aurait pu lui coûter cher. En 1944, l’Italie vit une période sombre de son histoire. Au nord de la Péninsule, la guerre civile fait rage entre la résistance qui, soutenue par les Alliés, se bat pour libérer le pays et la République sociale de Salò, formée par une minorité d’Italiens décidés à continuer la guerre à côté des Allemands. La République invite les jeunes à rejoindre son armée. L’un d’entre eux s’adresse à Isaia pour lui demander conseil. Ce dernier ne pense pas que la correspondance est strictement contrôlée par les services de contre-espionnage et lui répond par lettre d’aller rejoindre les rangs de la résistance. Les carabiniers se présentent au séminaire, l’arrêtent. Il passe quelques mois en prison. Il se vantera par la suite d’avoir payé de sa personne son amour pour la liberté.

Il prononce son Serment missionnaire le 25 mai 1944 à Parella. L’année suivante, le 3 mars, il est ordonné prêtre par l’évêque du diocèse (Ivrea). La guerre est terminée, mais elle fait encore sentir ses conséquences sur la province d’Italie. Les missionnaires italiens ne sont pas acceptés dans les colonies sous tutelle des Alliés. Le Père Isaia est donc nommé au petit séminaire P. B. de Finale Emilia où il reste deux ans. Il est économe et enseigne le grec et le latin.

En 1947, la Belgique est le premier pays à accepter les Italiens et les Allemands dans ses colonies. Isaia quitte donc l’Italie et rejoint le Rwanda, où il est nommé. Sauf quelques interruptions, ce pays restera le sien pendant toute sa vie missionnaire. Le premier poste auquel il est affecté est Mibirizi, en 1948, où on lui confie la direction des écoles. Il n’y reste pas longtemps car l’année suivante, il est à Nyundo avec la même fonction. Les changements se succèdent, avec un rythme presque annuel, jusqu’à son premier congé en Italie en 1957.

Pendant cette période, on signale son enthousiasme au travail, surtout dans les tâches matérielles, son sens de l’initiative, sa débrouillardise pour trouver des ressources matérielles. On souligne aussi qu’il est un homme qui a besoin d’espace autour de lui et qui va toujours droit au but.

Son premier congé est suivi par la grande retraite à Mours en 1958. Il rentre alors au Rwanda où le ferment de l’indépendance se fait sentir ainsi que des tensions ethniques. Le Père Bellomi continue son travail, toujours en changeant régulièrement de poste, affecté à des tâches surtout matérielles ou d’organisation. “Ce confrère possède des qualités à revendre, écrit le régional. Il connaît admirablement la langue et se tuerait à la besogne.” Ce qui prime pour lui c’est l’efficacité, le travail bien fait, le respect des échéances. En communauté, on signale son sens de l’accueil, son goût pour la bonne cuisine et sa bonne humeur. Comme il appelle tout le monde “Brutta bestia” (“vieux malin”), les confrères finissent par lui appliquer ce même sobriquet !

Il rentre en congé en 1967. On le retient en Italie pour prendre la direction du petit séminaire de Treviglio, non loin de Milan. Il n’y reste pas plus de 2 ans : l’homme d’action a besoin d’espaces plus larges. Encore une année à la Maison généralice, à la procure, et c’est le retour au pays bien-aimé. Il entame, en 1970, la ‘troisième période’ de son ministère au Rwanda. On signale sa présence à Nyagahanga, à Ruhengeri et à Muhura, où il est curé, puis au séminaire de Rwesero, à Rushaki, a Rukomo, Byumba, Bungwe et Nyagahanga.

Il a une bonne connaissance de la culture et de la langue, une solide expérience dans les constructions, une santé qui tient et un sens pastoral marqué. Sans oublier sa passion pour la chasse ! Il est tout heureux d’avoir construit l’hôpital de Rushaki. Il a dû courir pour terminer cette construction. On avait prévu deux ans pour l’achever, il réussit à s’en sortir en 11 mois !

Après Rushaki, il rejoint la paroisse de Rukomo, en plein domaine de chasse. Gare aux bêtes qui prendront le risque de s’approcher ! Ce ne sera cependant pas une mission facile : tout est à construire. Il est loin de tous et de tout, mais il est au milieu des réfugiés Barundi et de beaucoup d’autres gens. Il y a à peu près cent mille habitants dans cette zone, dont 20 000 chrétiens. Il consacre d’abord un certain temps à la construction de l’église et du presbytère.

Le Père a toujours porté un œil attentif à ceux que les circonstances politiques avaient chassés de chez eux. Il montre le même intérêt envers les réfugiés Tutsi, chassés de l’Ouganda par le Président Obote et va les visiter à Kibundu, sur demande de la Caritas. Il désire aussi faire du ministère à la base. Les confrères qui l’ont côtoyé témoignent de son ardeur apostolique et du sérieux avec lequel il s’occupait des catéchumènes.

En 1986, après son congé en Italie, il participe à la session et à la grande retraite de Jérusalem. C’est un moment fort dans sa vie. Il gardera toujours le souvenir de ce pèlerinage au pays du Christ. À son retour, on le voit à Kibangu, puis à Mushishiro et à Rusumo.

La situation politique commence à se détériorer. Les rebelles attaquent le pays à partir de l’Ouganda. C’est la guerre. Elle continuera pratiquement jusqu’aux évènements tragiques de 1994. Il est à Rusumo au moment du déclenchement du génocide, non loin de la frontière tanzanienne. Au-delà du travail pastoral, il est alors occupé à la construction de l’église et du presbytère de la future paroisse de Kirehe. Il y va fort, car il a l’intention de rentrer en Italie pour célébrer son cinquantième anniversaire de sacerdoce.

Au début du mois d’avril 1994, suite à la mort du Président Habyarimana, la tension ethnique atteint son paroxysme. À Rusumo, il y a des barrières partout, gardées par l’armée et par des miliciens. Les deux Pères de la paroisse, Isaia et le Père Jaak Broekx, doivent se soumettre aux contrôles et exhiber leurs papiers chaque fois qu’ils passent. Le 14 avril, le Père Isaia part sur Kibungo pour rencontrer l’évêque. Il ne le trouve pas, mais découvre l’évêché pillé et saccagé et on l’informe du massacre sur place de 300 réfugiés. Il retourne à Rusumo.

Chaque jour, de nouveaux réfugiés arrivent et s’installent au mieux autour de la mission. Devant les nouvelles terribles qui arrivent des collines voisines, où on pille et tue, le Père Isaia et son confrère jugent nécessaire de passer la frontière. En chemin, ils découvrent des milliers, des centaines de milliers de gens sur la route qui conduit en Tanzanie. C’est le 29 avril. Ils rejoignent Dar es Salam et de là, le 5 mai, ils sont évacués en Europe.

Le Jubilé d’or aurait dû être un moment de joie. En fait, il se déroule à l’ombre de la croix. Passé le choc de la tragédie, le Père Bellomi affirme sa volonté de retourner au plus tôt au Rwanda, alors qu’il lui faudrait prendre un peu plus de recul et de repos. Ne disposant pas d’une nomination au niveau de la Société, il part quand même au Rwanda avec une ONG italienne, le 29 septembre 1994. Ce séjour ne dépassera pas les trois mois, après quoi il regagne l’Italie.

En avril 1995, la Maison généralice le nomme à nouveau au Rwanda. Il y arrive le 5 mai avec destination Rwaza, dans le diocèse de Ruhengeri. Un mois plus tard, il visite Rusumo où il était au moment du début du génocide. Il va à Kirehe pour voir l’état des constructions qu’il n’avait pas pu achever. Il y est arrêté par des militaires, quelqu’un ayant dit qu’il se serait prêté au transport des interhamwe pendant les événements. “Une accusation absolument fausse, témoigne le P. Broekx. Il a été vu aux barrières par les gens quand il se rendait au travail, et il devait montrer ses papiers, mais jamais il n’y a tardé. Son tort aux yeux de certains est d’avoir voulu faire du bien aussi longtemps qu’il le pouvait”.

Il est placé en résidence surveillée à l’évêché de Kibungo, sous la protection de Mgr Frédéric Rubwejanga. L’Église locale, le Consulat italien, le Ministère des affaires étrangères de Rome, la Nonciature et la Société interviennent auprès des autorités rwandaises. Le régional, Jan Lenssen, lui rend régulièrement visite et témoigne : “Le Père Bellomi a été admirable au cours de toute cette épreuve”. Le 20 avril 1996, après une année de détention, la délégation du gouvernement italien obtient la permission de le ramener en Italie à cause de sa santé qui s’était détériorée.

Le Père quitte définitivement le pays qu’il a tant aimé et auquel il a donné le meilleur de lui-même. Il passe 14 longues années en province, surtout dans la maison de repos de Castelfranco, au nord-est d’Italie. Il est régulier dans la vie de communauté, prêt à donner un coup de main dans le ministère, mais il reste silencieux. Il aura porté dans son cœur, sans la faire peser à personne, l’épreuve douloureuse de la fin de son aventure missionnaire jusqu’à sa mort, survenue à Castelfranco, en Italie, le 17 janvier 2011.

Aldo Giannasi

Père Marie-Louis Fournier

1927 - - 2011

Le Père Marie-Louis Fournier est né le 20 juin 1927 à St-Hilaire-de-Dorset, dans l’archidiocèse de Québec, Canada. Il décrit ainsi sa situation familiale : “Mes parents étaient cultivateurs dans la Beauce. Ma mère est morte lorsque j’avais dix ans. Heureusement. papa s’est remarié. Cette nouvelle mère, toute jeune, prit en charge une famille de huit enfants. Quelle joie ce fut pour moi de retrouver une maman ! Plus tard, elle et papa eurent encore six enfants. Le bonheur a toujours régné dans ma famille.”

Il commence ses études primaires à l’école de son village. Sans les terminer, il arrête d’étudier pour aider sur la ferme ses parents qui sont pauvres. Certains travaux de la ferme le font souffrir, à cause de l’asthme qui l’indispose souvent. Il dira plus tard qu’il en a été guéri miraculeusement par l’intercession de Marie. Ces années de travail le laissent perplexe. Il sent qu’il lui manque quelque chose.

À 16 ans, il demande à son père de lui permettre de continuer ses études. Son père lui laisse voir qu’il n’a pas beaucoup d’argent pour cela, mais qu’il va faire effort pour l’aider. Il continue donc ses études primaires à l’école apostolique du curé du village voisin de St-Honoré. Pour ses études secondaires et les deux années de philosophie, de 1944 à 1952, il est au séminaire de vocations tardives de St-Victor de Beauce. Pendant les vacances, il va travailler ailleurs pour aider ses parents à payer ses études. À la fin, quand il leur annonce qu’il se sent appelé à devenir Père Blanc d’Afrique, ils ne s’opposent pas à son projet, mais ils déplorent de le voir partir si loin.

En septembre 1952, Marie-Louis est au noviciat des Missionnaires d’Afrique à St-Martin de Laval, pas loin de Montréal. L’année suivante, il commence les quatre années de théologie à notre scolasticat d’Eastview. C’est là qu’il prononce son Serment missionnaire le 16 juin 1956. Il est ordonné prêtre le 1er février 1957, dans notre chapelle, par Mgr Lemieux, archevêque d’Ottawa. Ces années de formation se sont bien passées pour lui. Ses formateurs l’ont bien aidé. Doué d’une intelligence moyenne, il fait preuve par contre d’un bon sens pratique, d’un grand dévouement, avec beaucoup de persévérance et de débrouillardise. On l’amène à mieux contrôler sa sensibilité, ses jugements précipités, son désir du parfait rendement. Il oublie parfois qu’il collabore avec des gens qui ne sont pas tous au même niveau que lui. Dans le fond, il a un bon cœur. On aime sa sensibilité et sa charité.

À la fin de son scolasticat, il apprend qu’il est nommé pour l’Ouganda. Après des vacances en famille, et un stage en Angleterre pour se préparer à la mission dans un territoire anglais, il arrive dans ce pays d’Afrique en décembre 1957. Il rencontre le Père régional qui lui donne sa nomination pour la paroisse de Nandere, dans ce qui était, à ce moment, l’archidiocèse de Rubaga et qui deviendra, en 1963, l’archidiocèse de Kampala. Il demeure quatre mois à Nandere pour apprendre la langue laganda. Puis il est successivement vicaire à Kasala, Naluggi, Bukalagi. En février 1968, après un congé de maladie et sa grande retraite, il est nommé curé fondateur de Buyinjabutole. Après 5 ans dans cette paroisse, il est curé de Nkozi jusqu’en 1976, l’année où il subit son expulsion de l’Ouganda par le général Amin, sans raison, comme de nombreux missionnaires de ce moment. C’est une période sombre pour lui. Il en reste marqué pour longtemps.

Après un repos en famille et un travail d’animation missionnaire à Ottawa, le Père Fournier repart pour l’Afrique en 1978, dans un autre pays, le Zaïre de ce moment. Il lui faut apprendre une autre langue, le swahili. Sa future mission est dans le diocèse de Goma. Il est alors vicaire successivement à Rutshuru, Matanda, Mweso, Jomba. Pour ces deux derniers endroits, il doit apprendre une autre langue, le kinyarwanda. Des paroisses difficiles d’accès, avec de grandes populations de chrétiens. En plus du travail pastoral, il s’implique beaucoup dans les constructions.

En 1987, il va en congé au Canada et en profite pour faire la session de Jérusalem. Le repos dans sa famille est approprié, car il a connu de grandes difficultés ces dernières années. Même après quelques mois, il ne se sent pas prêt à repartir. Cela tombe bien, car on a besoin de lui au Canada. Ainsi, à la fin de 1987, il est nommé à la maison de retraite de Lennoxville et devient responsable de l’animation missionnaire. L’année suivante, il est responsable intérimaire de la communauté, pour ensuite reprendre son travail d’animation.

À la fin de 1990, selon son désir, il repart en mission, toujours au Zaïre, mais dans le diocèse de Kalemie, plus au sud. Une année après son arrivée, de violents troubles éclatent à cet endroit. Les missionnaires sont évacués. Il arrive au Canada le 3 novembre 1991. Il est très nerveux et souffre entre autres choses de zona. Il a besoin de repos et de soins médicaux. Après quelques mois, son désir de l’Afrique ne l’a pas abandonné, et il obtient la permission de repartir en septembre 1992, cette fois en direction de Lubumbashi, tout à fait dans le sud-est du Congo. Il prend en charge la maison de passage de Kaoze, avec le service des voyages et le travail à la paroisse. Après 3 ans de travail intense, après plusieurs accros de santé, il prend conscience que sa condition physique ne lui permet plus de rester en Afrique. En septembre 1995, il entre au Canada et prend la décision d’y demeurer.

Il ne veut pas rester inactif et demande une nomination pour travailler selon ses moyens. Dès le mois de décembre 1995, il commence l’animation missionnaire dans la région de Québec. Il rend aussi des services dans la communauté de Québec ; il a même été supérieur adjoint pendant quelque temps. Dans toutes ces activités, sa santé lui cause beaucoup de soucis : diabète, hanches, genoux, etc. À la fin de 1999, après une session à Rome, il abandonne le gros du travail, tout en restant collaborateur dans la communauté.

En 2003, il demande à s’installer à notre maison de Lennoxville pour recevoir des soins appropriés. Il doit apprivoiser progressivement sa vieillesse et sa dépendance, et cela lui pèse beaucoup. En mai 2010, il demande d’aller à la Résidence Cardinal-Vachon à Québec pour être mieux soigné, car il est de plus en plus handicapé. En février 2011, son état s’aggrave encore. On le conduit à l’hôpital Saint-François d’Assise à Québec. C’est là qu’il décède le 6 mars 2011.

Les funérailles ont été célébrées le 19 mars en l’église Saints-Martyrs-Canadiens par Mgr Lacroix, archevêque de Québec et ami de Marie-Louis. L’inhumation a suivi au cimetière Belmont de Québec, dans la concession des Pères Blancs. Le Père Richard Dandenault a prononcé l’homélie des funérailles. En voici un extrait : “Quelle spiritualité robuste chez ce grand missionnaire toujours animé par le même désir : être fidèle jusqu’au bout à son appel initial. Une fidélité qu’il a voulu être une obéissance tenace, parfois obstinée, mais, malgré ses objections, toujours soumise à ce que Dieu lui demandait. Une soumission accueillie, dans les circonstances non choisies des dernières années de sa vie, où la souffrance était devenue son lot. Dans cette phase retraitée de sa vie, il a maintenu sa fidélité.”

Sa jeune sœur Louisette a donné ce témoignage : “Rendre hommage à Marie-Louis est à la fois facile et difficile. Facile parce qu’il y aurait beaucoup à dire, et difficile parce qu’il faut faire des choix. À l’évidence, sa vie a été bien remplie : 53 ans de prêtrise, près de 40 ans de travail en Afrique. À son retour en 1995, il s’en est allé progressivement vers de longues années de maladie et de grandes souffrances. Combien de fois il nous répétait : ‘J’ai mal partout, du bout des cheveux jusqu’au gros orteil.’ Malgré sa santé qui se fragilisait, résigné, il faisait le sacrifice de ses capacités avec une grande foi et un grand abandon.

“Au revoir, grand frère, nous t’avons toujours aimé. Tu vis maintenant dans le bonheur et la plénitude de l’amour de Dieu, ce Dieu que tu as servi avec fidélité et générosité. Intercède encore pour nous auprès du Seigneur.”

Lauréat Belley

PROFILES

Father John O’Donohue

1926 - - 2011

John was born in Manches­ter, G. B., on the 22nd September, 1926, together with his twin sister to whom he remained deeply attached to the end of his life. He had an elder brother and sister who both died before him.

John attended St. Bede’s Grammar School in Manchester before going to the Junior Seminary of the Society, for a few months in 1943, at the height of World War Two. In September of that year, he began his course of Philosophy at St. Boswell’s, on the Scottish borders. There, he quickly showed his intellectual qualities. They were by no means his only positive qualities. He rarely, if ever, mentioned his academic achievements at three Universities and from the very outset he displayed the thoroughness that would mark all his activities. One down-to-earth example may serve as an illustration. At St. Boswell’s he was the sacristan. This was at a time when the chapel was filled on Sundays with Polish soldiers, in their hob-nailed boots. Every Saturday, John and his deputy would energetically polish the whole of the wooden floor and on Sunday morning would cover it with blankets to protect it from the hob-nailed boots. This was in the days when elbow grease was the only implement used!

This thoroughness was to stay with John all his life. It was particularly evident in his writings, his own and his translations of the work of others. He knew French well and, later in life learned German as well. His thoroughness was accompanied by hard work. He dreaded the prospect of becoming an intellectual couch-potato, and towards the end of his life he translated all the Latin classics and was working on the Greek when the end came. All his written work was elegant in style and rich in vocabulary. He was modest about his achievements and rarely spoke of having studied at St. Andrews, Oxford, and Notre Dame in the USA (he said that it was in America that he had had to work the hardest!)

Throughout his years of formation, John was seen to be extremely gifted intellectually and it was therefore inevitable that an academic future was foreseen for him. After ordination, he worked in Junior Seminaries in Britain and as a lecturer in Makerere University in Uganda, where he was also headmaster of Mutolere Secondary School.

However, as the long list of places in which John served suggests, he experienced difficulties in his relationships both with confreres and students. He was a radical, did not suffer gladly people whom he thought lazy and he expected high standards as the norm from his students. He could express his opinions and judgments in a radical and, at times, a provocative way, partly to shock, partly to provoke a reaction. He expressed forcefully his judgment on the value – or otherwise – of even basic aspects of the Society’s pastoral priorities, to the point of wondering - sometimes aloud – if the Society should continue its work in Africa at all!

John’s tendency to express himself forcefully could land him in serious trouble. This was precisely the case in l976 when he was lecturing at Makerere University. A female member of the staff had been abducted and murdered, presumably by the secret police. John was very disturbed that other staff members seemed unwilling to make a public protest. He sent a circular letter to the Vice-Chancellor and senior members of the staff urging them to protest officially and publicly, as a body, at what had been done. This led to a confidential report that a deportation order was to be served on John. Subsequently, John was seen to be followed by people using the same make of car as the murderers of the staff member had used. He was driven to the British High Commission and was able to take a plane out of the country the same evening.
Some people thought John had been imprudent to speak out about the murder. Others expressed their admiration for his courage and supported his stand.

John was all of piece! Forceful though he might be, John could eat humble pie and admit to having been mistaken once he was convinced that he was in the wrong.

In time, John’s radical views led to his disenchantment with Africa or rather with some of the policies followed by the Church and the Missionaries of Africa. He was unable to see the value of much of the work being done. Indeed, he thought some of it was counter-productive. At times, he was unable to see the complexity of situations or the need to progress slowly. He remained a good priest and had no desire to leave the Society. He went to Rome where he became a highly valued translator of Society documents and books.

The final chapter of his life saw John back in pastoral ministry. For three years, he was acting parish priest in the English Diocese of Arundel and Brighton, where he was greatly appreciated, particularly for the high quality of his sermons. Later, he became chaplain to Carmelite Sisters in the Midlands and his final appointment was as chaplain to Sisters in Musselburgh in Scotland.

It was at Musselburgh that his health deteriorated. He suffered from emphysema and this finally prevented him from saying Mass for the Sisters. He moved to the Society’s community at Ruther­glen, near Glasgow, where he was well looked after. However, he was now in need of specialised attention and was moved to the Sisters of Nazareth Home in Glasgow. It was there that he died, peacefully, on the 31st of March.

John had been dedicated to searching for and proclaiming the truth. It was a source of sadness to him and to others that his many talents could not come to fruition, yet his attachment to the priesthood and to the Society remained strong to the end. The seeker after truth has now, we may hope, come face to face with the One who is the Way, the Truth and the Life.

May he enjoy eternal life in the vision of God.

Patrick Fitzgerald

Father Raynald Pelletier

1924 - - 2011

Father Raynald Pelletier first saw the light of day on the 24th October 1924, in the lovely little village of Lavaltrie in the Diocese of Joliette, Quebec, Canada. He was the ninth in a family of fifteen children, four of whom died in infancy. It could have been an award-winning family. There were four priests and three Sisters in it, including a White Sister. The parents were extremely down-to-earth, very Christian people and the family was especially close-knit. Raynald’s father was a farmer and taught him to work hard. Religious practice was a priority.

Raynald did his primary schooling at Lavaltrie, quite far from home. In this way, he learned to walk several kilometres a day to go to school. He followed the usual syllabus, as well as two years of philosophy at the College of the Assumption, from 1937 till 1945. At the end, he chose to become a Missionary with the White Fathers, no doubt influenced by his priest brothers and a White Father cousin, Father Bertrand Peltier.

He began his postulancy at Éverell near Quebec in September 1945. The following year, he went to the St. Martin novitiate at Laval. For his four years of theology, he went to our Eastview Scholasticate, near Ottawa. These were three wonderful years for him. He admitted that the study of theology had helped him to understand better the mystery of God and also the Good News he was to proclaim throughout his life. He succeeded well, as he was one of the better gifted of his year from the point of view of intelligence. He was not much of a sportsman or a great manual worker. He played the piano and the organ. He was helped to overcome his shyness and to be more natural. He was a man of duty with sound piety. He was easily accepted for his Missionary Oath, which he took on the 27th June 1950. He was ordained a priest on the 28th January 1951, with his confreres, by Archbishop Vachon of Ottawa in Ottawa University chapel.

Even if he claimed to be tired of studying, he agreed to go to Rome for two years for a Doctorate in Dogmatic Theology. Therefore, after his Scholasticate and some holidays in family, he left for Rome in September 1951. After these two years of studies, there were seven years of lecturing: 3 years at Eastview Scholasticate, 2 years at s-Heerenberg in Holland, and 2 years at Totteridge in England. As a lecturer, he experienced some tough problems at the start, then little by little, he improved and finished by giving satisfactory courses.

In 1960, Raynauld’s longed-for appointment for Africa at last arrived. He was sent to Uganda. He was intended for the Diocese of Masaka. He went to Kalungu to learn the language and begin ministry. He blended in easily and was content. However, in 1962, he received an appointment for the St. Martin Novitiate in Canada. After his Long Retreat at Rome, he began the work of Master of Novice-Brothers in November 1962. In 1966, he was also Master of Novice-Clerics. This was because the vocations were fewer and they had to find the means to economise in personnel in the transition period. For this reason, the novitiate was moved to Quebec with another missionary community. It was then at Washington in 1969 for one more year.

In 1970, Father Pelletier returned to Uganda to become a curate and then parish priest at Kalungu until August 1974. These were years of great personal development for him. He had learned to know and love the Ugandans. In late 1974, he was asked to take up residence for a few months at the Regional House to help the Assistant Regional in the absence of the Father Regional. Then his home leave came, and afterwards, he was curate for a few months at Katimba.

In September 1976, he was appointed Assistant Regional. For 6 years he was to accomplish this task with competence, while doing ministry at weekends. At the end of his second mandate, the Superior General, Father Robert Gay, who had been his Regional, wrote to thank him by showing him what he had achieved. ‘On behalf of all the confreres in Uganda and of the General Council, I wish to express great gratitude for your years of service in the Regional’s office; for your welcome, your companionship, the visits, the shared joys and sorrows, and your excellent Flash, both profound and full of hope.’

In July 1982, he was appointed Assistant Provincial in Canada. For 5 years he was to be at the service of the Province and the confreres. In addition, he did ministry and helped movements and communities. In 1985, he did the Jerusalem Session and continued his service afterwards. He said he was content in this task, but he nursed some nostalgia for Africa. Father Denis-Paul Hamelin was Provin­cial when Father Pelletier was Assistant. This is what he remembers of him. ‘I experienced and shared the responsibility of looking after the spiritual needs of the Canadian Province with Raynald for five years. I discovered a man of great straightforwardness in him; a man of few words, but with a great reserve of empathy. It was only after listening attentively that he proposed a decision or gave advice. His great wisdom, rooted I believe in a deep spiritual life, made him a peerless advisor. He was gifted with a good sense of humour; he was very good company and could de-dramatise even embarrassing situations. His talents were more obvious in writing that in eloquence.’

At the end of 1987, he had the great joy of returning to Uganda. He was appointed parish priest of Mitala Maria, a huge parish in the Archdiocese of Kampala. He was with three other confreres with whom he got on well. In Decem­ber 1989, this parish was handed over to Ugandan clergy. He took advantage of this to take a home leave in Canada. In April 1990, he was back again in Kampala, at Lourdel House, the Regional House. He was appointed Secretary of the Regional and his First Councillor. He knew the place well and the work to be done. He completed his mandate in 1993. After another home leave, he returned to Kampala to become curate at the parish of Old Kampala, a town parish. He accepted this appointment without hesitation, as he liked the town. He was to remain there for over 5 years. In July 1999, when he had to leave to go and work in Canada, he admitted that it was not easy to leave, as he loved his work and the community so much.

His appointment to Canada would in effect be a return for good. He returned to the Provin­cial House to collaborate on various writing projects. He formed part of the team preparing the history of the White Fathers in North America from 1901 to 2001. He was then called upon to do a lot of writing. He was also involved in many activities, and he admitted he had no more time left to pray. Apart from a few weeks trip to Uganda to celebrate his 50 years of priesthood in 2001, he remained at the Provincial House. In 2005, he was operated on for an abdominal aneurysm. His convalescence was long and complicated. He recovered only slowly and was depressed. In 2009, his health rapidly deteriorated and he was obliged to move to a room in the Capuchin Fathers Infirmary at Montreal. He had become hard of hearing and it was difficult to communicate with him.

After other health setbacks and a stay in hospital, he passed away on the 14th March 2011 at the Capuchin Fathers Infirmary at Montreal. The liturgy was celebrated on the 19th March in the chapel of the Reparation at the Capuchins. After the funeral, his mortal remains were cremated and the ashes laid in the cemetery at Lavaltrie, in the family plot.

Bishop Robert Gay, Bishop Emeritus of Kabale, Uganda, officiated at the Funeral Mass and gave the homily. He brought out Father Pelletier’s qualities, his sense of obedience, and the variety of his talents; he invited the assembly to give thanks to the Lord for what Raynauld had been. May the Lord grant reward to his good and faithful servant.

Lauréat Belley

Father Piet Kramer

1934 - - 2011

Piet was born at ‘t Zand, in the Netherlands, on the 11th September 1934. In view of becoming a missionary, he received his Formation at Sterksel, Santpoort, St. Charles near Boxtel, ‘s-Heerenberg and Totteridge, England, where he took his Missionary Oath on the 11th July 1961. He was ordained at Santpoort on the 29th June 1962.

He had sound judgment, was open to others and others’ opinions, and expressed his own quite frankly; a resolute personality. Ever cheerful and enthusiastic, he dedicated himself totally to a good cause with all sorts of initiatives. He could be impulsive, was good at heart, gifted for human relations and for explaining something clearly. He enjoyed long walks and biking holidays, music, art and reading.

From September 1962 till March 1967, he studied Dutch, obtaining a Bachelor of Arts at the University of Nijmegen in view of becoming a teacher in our seminaries at Sterksel or Santpoort. However, Sterksel was sold, and the selling of Santpoort was in the planning. It was decided that he would not continue his studies and his wish to go to Africa was granted.

He left for Uganda on the 16th October 1967 for Bujuni parish in the Diocese of Hoima to learn the language and culture for pastoral work. From 1971 to 1979, Idi Amin was President of Uganda. It was a troubled period.

In August 1973, Piet wrote, ‘We are far from the capital Kampala and the effects of the ‘landslides’ there we hardly feel over here. (…) But I did go a couple of times to talk our people out of local prisons, mostly with success.’ There was a shortage of everything. Regular­ly, there were new presidential decrees. A wrong word from a missionary in a sermon or conversation meant expulsion. All this complicated the pastoral work. Yet he wrote in August 1977, ‘These 10 years here have been the best of my life until now. (…) I have taken to the people and I enjoy the work.’

In September 1978, he became one of the co-founders of the Nijmegen community called ‘KARIBU’ meaning ‘welcome’ in Swahili. He was intended for Missionary and Vocation Promotion, living with our university students. He became a member of the Provincial Council. It was the time of asylum seekers and for years they sometimes had illegal Turkish lodgers; even a baby was born in their house! A Nigerian doctor also lodged there while specialising at the University. Members of the community joined in demonstrations for the rights of asylum seekers, even up to the seat of government at The Hague. Not all confreres in the Province agreed with this.

In July 1982, he became Provincial of Holland. His door and heart were always open for confreres. He officiated at their funerals and would give inspiring homilies close to the people. He wrote cordial letters to the confreres in Africa, and received them warmly when they came for home leave. His style was informal; someone called him ‘The Provincial in a jersey.’

Almost immediately, he started ‘Regional meetings’ for confreres in and outside community, and later on for ex-confreres too, to get an exchange going, inspiring one another, to pass on information and discuss matters. In December 1983, a community for pastoral activity was started in Sterksel, where formerly we had our minor seminary. In January 1986, Heythuysen was bought for our elderly confreres. A team went there to supervise the renovation and refurbishing. On the 15th November 1987, the whole community moved from Esch near Boxtel to this new St. Charles. The communities for the elderly in Heeten 1984, Hoogland 1986, and Heeswijk 1987, were discontinued.

Piet was very worried about the growing dissension in the Church community in Holland, even in the religious communities too. He did what he could to bridge the divisions. For this purpose, he sent a letter of 4 pages to each confrere to explain his position and to get a discussion going. In July that year, he was elected and appointed Provincial for a second term. In the ‘Schakel’ link of June 1988, he looked back on those 6 years with this remark, characteristic of him, ‘One has to have the courage to stand up for what one profoundly believes in.’

He needed time for reflection. The Abbot of the Benedictine Abbey in Egmond offered him a place not just as guest but as a member of their community for half a year. There, it struck him that all that was important in life had been transmitted to him by the centuries-old Church family and by the 100 years old White Father family. He became aware when meditating on his relationship with Jesus and his Father that it was stronger than all the doubts he felt.

In June 1989, he left for Zambia and Kasama, to join the team for the year of Spiritual Formation of future Missionaries of Africa. He gave the Bible course. He so often talked about ‘his’ Bujuni parish in Uganda, that when he took off his spectacles, the students knew: ‘Now we get the Gospel according to Bujuni!’ With quite a few, he later continued correspondence. From that time on, he regularly led biblical retreats in several countries of Africa, and later on in Holland.

In August 1999, he moved to Nairobi, Kenya, to join the Formation Team of the Missio­nary of Africa theology students. However, the next year he was again elected Provincial. From December 2000, he did this with the same warmth and open door and heart as the first time; again for two terms. That same month, the pastoral community in Lage Mierde was started.

In July 2002, the Provincia­late moved from Boxtel to Dongen and the community for the elderly in Tilburg was discontinued; the one in Vaassen 3 weeks later. In 2003, the one in ‘Molenweide’ Boxtel was closed down and in 2005 the one in Leidschendam. Halfway into 2003, for the first time in our Society, a layman was appointed Provincial Treasurer. For many, it took some time to get used to. It proved to be a brainwave. Our General Council agreed on that appointment on condition that a confrere would be the official supervisor and attend all the meetings.

In January 2007, Piet left for India to join our Formation Team for future Missionaries of Africa in Bangalore; he was a mentor and gave Bible courses, information about Africa and English. The transition was considerable: a totally different culture from the ones he had got to know in Western and African countries and a seminary regime with ‘rules, timetables, and staff meetings.’ In order to know more about the foundations and the spirituality of that ancient culture, he read about it, and together with Indians, he participated in a course on ‘Pilgrim in dialogue.’

He felt a great respect for the many ways leading to God, and he became aware of his own experience of God as a ‘filled water pot in a gently flowing river.’ The thirty or so students called him ‘Bara Naana’ meaning ‘the tall grandfather’! At that time, he began to experience the disability of deafness. Every six months, he had to apply for a new residence permit and every time it was quite a fuss. In September 2008 it was refused.

He settled in Dongen, looked after our library and did weekend supplies in some villages. In 2009, he was elected as the representative of Holland to the Pre-Capitular Assembly of the European Province, and became a member of our Sector Council. For his relaxation, he loved to work in our flower garden; the problem was that he did not always see the difference between weeds and germinating flowers!
Since the spring of 2010, he did the editing of our Schakel and Contact letter. He enjoyed visiting relatives and friends. Halfway into February 2011, he became quite ill and it proved to be serious. Piet’s comment was, ‘I always got along well with Jesus. I have had a splendid life.’
He died peacefully in his room on the 25th March 2011.

As for every deceased confrere, we copied the letters of condolences for the relatives; for Piet, there were more than ever. Together with his relatives and friends, we celebrated the funeral Eucharist in the parish church of Heythuysen, as our chapel was far too small. Wim Wouters, our First Councillor, officiated, as our Delegate Jan Mol was in Switzerland for the Provincial Council meeting. He emphasised that Piet’s so inspiring homilies came from deep within his own faith experience and that the core of his vocation was to be a disciple of Jesus.

A lady read the confession of faith composed by Piet of which all had a copy in hand. His two godchildren read a poem and a prayer. A niece and nephew described the family memories of their uncle, e.g., how already as a child he was playacting, dressed in curtains in their loft, and how he captivated them during his home leaves with his positive stories about Africa.

We buried him in our cemetery in Heythuysen on the 30th March 2011.
His motto was: ‘Your life, my light’- his adaptation of the text ‘His life was the light of men’, John 1:4

Marien van den Eijnden

Father Isaia Bellomi

1921 - - 2011

A quick glance at Fr. Isaia Bellomi’s ‘Bionotes’ is enough to see that this was a missionary of considerable stature. One page is not enough to list the missions to which he was called for various purposes in Rwanda, (parish ministry, foundations, building...). In addition, this shows that he spent most of his active life in Africa. In his old age, he himself spoke of 50 years. The figure is perhaps a little exaggerated, but not far from the reality.

He was born on the 19th June 1921 at Caravaggio, a little town in northern Italy. On the birth certificate of the commune, our confrere is named Isacco Carlo, whereas at the parish he is known as Isacco Angelo.

When aged about 20, a new name, Isaiah, like the prophet, appeared. Carlo Isaia is the name by which confreres and friends knew him. This rather bizarre situation caused quite a few problems for him in official papers during his life. His family had solid Christian roots. This was further indicated by one of Isaiah’s sisters becoming a nun and one of his brothers following him into the priesthood.

Aged 11, he applied to the diocesan junior seminary at Crema (Cremona) where he remained for 5 years. Fr. Gallo, a fine figure of a missionary who paid a visit to the school, introduced him to the White Fathers. He then entered the White Fathers’ seminary at Parella in Turin province. He completed his secondary schooling there and did his novitiate in 1940-1941. While still at Parella, he began his theological studies.
The Provincial at that time pointed out that this was an above-average personality; he had good health, a liking for work, a strong will and sound piety.

Being at the Scholasticate, an initiative could have cost him dear. In 1944, Italy was going through a dark period in its history. In the north of the Peninsula, civil war was raging between the Resistance, which, supported by the Allies, battled to liberate the country and the Social Republic of Salò, formed by a minority of Italians, who were determined to continue the War on the side of the enemy. The Republic forced its youth to join its ranks in the army. One of them contacted Isaia to ask advice. He did not think of the strictly censored correspondence by the counterespionage services and replied by letter, encouraging him to join the ranks of the Resistance. Carabinieri arrived at the seminary, arrested him and took him off to prison. There, he spent several months. Afterwards, he took pride in having paid for his love of liberty by personal suffering.

He took his Missionary Oath on the 25th May 1944 at Parella. On the 3rd March the following year, he was ordained a priest by the Bishop of Ivrea. In the meantime, the War was over, but it still bore consequences for the Italian Province. Italian missionaries were not accepted in colonies under the auspices of the Allies. Fr. Isaia was therefore appointed to the WF junior seminary of Finale Emilia, where he remained for two years. He was the bursar and taught Greek and Latin.

In 1947, Belgium was the first country to accept Italians and Germans in its colonies. Isaia therefore left Italy and went to Rwanda. Apart from some interruptions, this country was to remain his throughout his missionary life. The first post to which he was appointed was Mibirizi in 1948, where he was given the management of schools. He was not to remain for long. The following year, he was sent to Nyundo to perform the same duties. Changes continued with an almost annual frequency until 1957, when he took his first home leave in Italy.

During this period, he was noted for his enthusiasm in work, especially in material tasks, his sense of imitative, and his know-how in finding resources. However, it was also emphasised that he was a man who needed space around him and who went straight to the point.

His first home leave was followed by the Long Retreat at Mours in 1958. He then returned to Rwanda, where the ferment for independence was rising as well as ethnic tension. Father Bellomi continued his work in the same style as his first tour, regularly changing mission posts. ‘This confrere has qualities galore’, wrote the Regional. ‘He knows the language and could kill himself with the work he gets through.’ What counted for him was efficiency, a job well done and respect for deadlines. In community, he was noted for his welcoming attitude, his talent for fine cuisine, and his good mood. Since he called everyone ‘Brutta bestia’ (ugly beast) the confreres ended up applying this nickname to Isaia himself!

He returned for home leave in 1967. He was kept in Italy for the running of the junior seminary at Treviglio, not far from Milan. At Treviglio, he was to remain only 2 years; this man of action needed wider open spaces. There remained only one year at the Generalate, at the Procure, and then he returned to his beloved Rwanda. He thus began in 1970 what could be called his third period of ministry in Rwanda. He was at Nya­gahanga, Ruhengeri and Muhura, where he was parish priest, then at the seminary of Rwesero, and afterwards at Rushaki, Rukomo, Byumba, Bungwe, Nyagahanga.

He knew the culture and the language well. He had a solid experience in building, a robust health and a distinct pastoral talent, not forgetting his passion for hunting! He tells of his joy after having finished building Rusha­ki’s hospital. ‘I had to rush to complete the building. Two years were foreseen to complete it; I managed to deliver in 11 months!’

After Rushaki, he joined Rukomo, a new parish, right in the middle of hunting country. ‘The beasts who take the risk of encroaching on it should beware!’ he wrote. This will not be an easy mission. He will be far from everyone and everything, but he will be among Barundi refugees and many other people; almost one hundred thousand inhabitants lived in this zone, of whom 20,000 were Christian. He devoted some time to building a church and presbytery.

Father Isaia always looked after those whose political circumstances had obliged them to flee from home. He showed the same interest towards Tutsi refugees forced out by President Obote of Uganda and would visit them at Kibundu, at the request of Caritas. In a letter, he also emphasised his desire to do ministry at the grassroots. Confreres who lived with him testify to his apostolic zeal and the earnestness with which he looked after the catechumens.

In 1986, after his home leave in the Province, he took part in the Jerusalem Retreat Session. It was a very worthwhile period in his life. He was to retain the memory of this pilgrimage in Christ’s homeland for ever.

On his return, he was at Kibangu, Mushishiro and then Rusumo.
His rhythm of work continued as before. However, rebels from Uganda invaded the country and war broke out. It continued practically until the tragic events of 1994. The outbreak of the genocide found him at Rusumo, not far from the Tanzanian border. Fr. Isaia, in addition to parish work, was involved in building the church and presbytery of the future parish of Kirehe. He was under pressure, as he intended to return to Italy to celebrate his fiftieth year of ordination (1944-1994).

In early April 1994, after the death of President Habyarimana, ethnic tension reached its peak. At Rusumo, there were army and militia roadblocks everywhere. The two Fathers at the parish, Isaia and Fr. Jaak Broekx, had to submit to checks and show their papers each time they passed. On the 14th of April, Father Isaia left for Kibungo to see the bishop. He did not meet him, but discovered the bishop’s house pillaged and sacked. There, he was informed of the massacre on the spot of 300 refugees. He returned to Rusumo.

Every day, new refugees arriv­ed and settled as well as they could around the mission. In the face of awful news reaching them from neighbouring hills, where pillage and killing were taking place, Father Isaia and his confrere saw the need to cross the border. On the way, they came across thousands, if not hundreds of thousands of people on the road to Tanzania. It was the 29th April. They reached Dar es Salaam and were evacuated from there to Europe.

The Golden Jubilee should have been a time of joy. In fact, it took place in the shadow of the cross. Once over the shock of the tragedy, Fr. Bellomi asserted his desire to return immediately to Rwanda, whereas he would have needed to take a bit more distance and rest. As he did not have an appointment at Society level, he returned to Rwanda on the 29th September 1994 with an Italian NGO. This trip did not exceed three months, after which he returned to Italy.

In April 1995, the Generalate appointed him to Rwanda. He arrived on the 5th May destined for Rwaza in the Diocese of Ruhengeri. 31 days later, he visited Rusumo, where he had been at the time of the genocide. He stopped off at Kirehe to see the stage of the building project that he could not complete. There, he was arrested by the military, as someone had said he had loaned transport to the Interhamwe during the events. ‘It was an absolutely false accusation’, said Fr. Broekx in testimony. ‘Of course, he was seen at the roadblocks by people when he went to work and had to show his papers, but he never delayed. His fault, in some peoples’ eyes, was to try to do good as long as possible.’

He was placed under house arrest at the Archbishop’s residence at Kibungo, under the protection of Bishop Frédéric Rubwejanga. The local Church, the Italian Consulate, the Foreign Office in Rome, the Nunciature and the Society intervened with the Rwandan authorities. Regional Jan Lenssen paid tribute to him saying, ‘Father Bellomi was admirable throughout this entire ordeal.’ On the 20th April 1996, after a year in detention, the Italian government obtained permission to deport Fr. Bellomi to Italy due to poor health, which had deteriorated in the meanwhile.

He left Rwanda for good, the country he had loved so much and to which he had given the best of himself. He spent 14 long years in the Province, particularly in the retirement community of Castelfranco, in the northeast of Italy. He was serene, regular in his community life, ready to lend a hand in ministry according to his abilities, but in silence. He would have carried in his heart without having it weigh on anyone the grief-stricken ordeal of his missionary adventure. He did so until his death, which occurred on the 17th January 2011.

Aldo Giannasi

 

Father Marie-Louis Fournier

1927 - - 2011

Father Marie-Louis Fournier was born on the 20th June 1927 at St-Hilaire-de-Dorset, in the Archdiocese of Quebec, Canada. He describes his family situation like this: ‘My parents were farmers in La Beauce. My mother died when I was ten. Happily, my father remarried. This new mother, all young and beautiful, took charge of a family of eight children. What a joy it was for me to have a second mother! Later, she and my father had six other children. There was always an atmosphere of happiness in our family.’

He began his primary schooling in the village. Without completing them, he stopped classes to help on the farm to assist his poor parents. Some jobs on the farm made him suffer because of asthma with often crippled him. He would later say that he was miraculously cured of it by the intercession of Our Lady.

These years of work left him perplexed. He felt he was lacking something. Aged 16 he asked his father to allow him to continue his studies. His father let him know that he did not have a lot of money for it, but he would do his best to help him. He therefore continued his primary schooling in the apostolic school of the parish priest of the neighbouring village of St-Honoré. For his secondary studies and 2 years of philosophy from 1944 till 1952, he attended the seminary for late vocations at St-Victor de Beauce. During the holidays, he went to work elsewhere to help his parents pay his studies. At the end, when he announced that he felt called to become a White Father of Africa, they did not oppose his plan, but deplored how far away he had to go.

In September 1952, Marie-Louis began the novitiate of the Missionaries of Africa at St-Martin de Laval, not far from Montreal. The following year, he began four years of theology at our Scholasticate at Eastview. There, he took his Missionary Oath on the 16th June 1956. He was ordained a priest on the 1stFebruary 1957 in our chapel by Archbishop Lemieux of Ottawa.

These years of Formation went well for him. Those in charge of his Formation helped him well. Endowed with average intelligence, by contrast he had good common sense, great dedication with much perseverance and resourcefulness. He was led to control his sensitivity more, his rash judgements and his perfectionism. He sometimes forgot that he had to work with people who were not all at the same level as he was. Deep down, he was a good-hearted person. He was liked for his sensitivity and his charity.

At the end of his Scholasticate, he learned that he was appointed to Uganda. After some holidays in the family and a course in England to prepare for mission in English-speaking territories, he arrived in Uganda in December 1957. He met the Father Regional who gave him his appointment to the parish of Nandere, in what was then the Archdiocese of Rubaga, but would become in 1963 the Archdiocese of Kampala. He remained for 4 months at Nandere to learn Luganda. He was then, by turns, curate at Kasala, Naluggi, and Bukalagi. In February 1968 after a sick leave and his Long Retreat, he was appointed parish priest founder of Buyinjabutole. After 5 years in this parish, he became parish priest of Nkozi until 1976, the year he was expelled from Uganda by General Amin, for no reason, the case of many missionaries at that time. This was a dark day for him. It marked him for a long time afterwards.

After a good rest at home, and some Missionary Promotion work at Ottawa, Father Fournier left again for Africa in 1978, to another country, this time to Zaire. He had to learn another language, Swahili. His future mission was in the Diocese of Goma. He then became curate by turns in Rutshuru, Matanda, Mweso, and Jomba. For these two last places, he had to learn yet another language, Kinyarwanda. They were hard-to-reach parishes with large Christian populations. In addition to parish work, he became much involved in building. In 1987, he went for home leave to Canada and took advantage of it to do the Jerusalem Session. Rest in the family was required, as he had come through major problems in the years just preceding.

After a few months, he did not feel ready to go back out. It was a happy coincidence, as he was needed in Canada. Therefore, at the end of 1987, he was appointed to the retirement community at Lennoxville, in charge of Missi­onary Promotion. The following year he was interim community Superior, after which he returned to his work of Promotion.

At the end of 1990, in line with his wishes, he left again on mission, still in Zaire, but this time in the Diocese of Kalemie, more to the south. Now, a year after his arrival violent clashes broke out there. The missionaries were evacuated. He arrived back in Canada on the 3rd November 1991. He was very agitated and suffered, amongst other things, from an attack of shingles. He needed rest and medical care. After some months, his desire for Africa did not abate and he received permission to leave again in September 1992, this time in the direction of Lubumbashi, far in the southeast of Zaire. He was placed in charge of the guesthouse at Kaoze, with a travel service and parish work. After 3 years of intense work and several health issues, he realised that his physical condition would not allow him to remain in Africa.

In September 1995, he arrived in Canada and took the decision to remain there at home.
However, he did not want to remain idle and asked for an appointment to work according to his abilities. From December 1995, he began missionary promotion in the Quebec region. He also rendered service in the Quebec community, even becoming Associate Superior for some time. However, in all these activities, his health caused him a lot of trouble. He had diabetes, hip problems, knee problems, etc. At the end of 1999, after a session in Rome, he let go of the major part of his work, while remaining a precious co-worker in the community.

In 2003, he asked to set up home at Lennoxville community to receive appropriate care. Progressively, he had to master his old age and dependence and it weighed heavily on him. In May 2010, he asked to go to the Résidence Cardinal-Vachon at Quebec for improved care, as he was increasingly disabled. In February 2011 his condition worsened and he was taken to the St. Francis of Assisi Hospital at Quebec. There he passed away on the 6th March 2011.

The funeral took place on the 19th March in the church of the Saints-Martyrs-Canadiens, where Archbishop Lacroix of Quebec, a personal friend of Marie-Louis, officiated. The burial followed at the Belmont Cemetery at Quebec, in the plot reserved for the White Fathers. Father Richard Dandenault gave the funeral homily. Here is an extract: ‘What a robust spirituality resided in this great missionary, continually fired by the one desire: to be faithful to his initial calling to the end. This was fidelity shown in sometimes obstinate and tenacious obedience; despite his objections, he was always docile to what God was asking of him. It was a submission assumed in the non-chosen circumstances of the last years of his life, where suffering had become his lot. In this withdrawing phase of his life, he still maintained his fidelity...’

His younger sister Louisette paid him tribute at the funeral. ‘Paying homage to Marie-Louis is at once easy and hard. It is easy because there would be lots to say and hard because a choice has to be made. Clearly, he led a full life: 53 years of priesthood, nearly 40 years in Africa. On his return in 1995, he progressively experienced long years of illness and major suffering. How many times he repeatedly told us, ‘I hurt everywhere, from the top of my head to my toes.’ In spite of his increasingly vulnerable poor health, he offered up his sacrifices with resignation, in great faith and self-surrender. Goodbye, dear brother, we have always loved you. You now live in the happiness and fullness of God’s love, a God you served faithfully and generously. Continue to intercede for us with the Lord.’

Lauréat Belley