Occasional Papers 63

Alfred Isacsson, O. Carm.

 A ministry of our province, not known to many of today, was that of being a missionary in the Diocese of Umtali, Southern Rhodesia in the 1959 - 1971 period.  This is an account of the sad ending of that ministry.  Southern Rhodesia is now Zimbabwe, Umtali is now Harare, many of the characters involved have gone on to their reward and some speak of Rhodesian events from a wounded heart.  When one of the missionaries involved, Matthias Des Lauriers, went  to work in Australia, he left all his materials relating to the province=s departure from Rhodesia in the provincial archives. Because travel to Zimbabwe today is not feasible and the location of Bishop Donal Lamont=s papers unknown, this is a decidedly one sided account.  It relies mainly on the papers of our archives and of Matthias Des Lauriers who was asked by his fellow Carmelites to be the spokesperson in their negotiations with Bishop Lamont and the Irish Carmelite superiors.

Charles Haggerty and Paul Feeley left on October 23, 1959, for the then Southern Rhodesia from Brooklyn and the Farrell Lines=African Rainbow via Lourenco Marques.  Martin Miller joined them in 1960; Matthias Des Lauriers in 1961; Stephen Josten in 1962 and James Vargo in 1967. The year after the first two missionaries left the United States, the provincial, Donal O=Callaghan, turned down an offer from the prior general, Kilian Healy, to send missionaries to Nyasaland.  He affirmed the province=s commitment to the Diocese of Umtali where he said his men were staffing the mission of Saint Andrew Corsini.[1]  

The Congregation for the Evangelization of People issued a series of decrees on February 24, 1970 that were aimed at  reorganization among missionary entities.  Matthias Des Lauriers brought this to the attention of Lawrence Mooney, the New York provincial, stating that one of the proposals emanating from a recent meeting of his missionaries was that the New York Carmelites should have a separate contract with Bishop Donal Lamont, the Ordinary  of Umtali.[2]

By an unilateral declaration of independence in 1965, Southern Rhodesia became Rhodesia under the rule of a white minority. This government endured during the entire time we write of here.

Joseph Ryan, the Irish provincial, was concerned with the voting rights of the New York Carmelites since they were ministering in an area given to the jurisdiction of the Irish Province.  A  document rectifying this situation by giving the New York Carmelites voice in the Irish Province,  signed by Ryan and a witness, was sent in two copies to Lawrence Mooney, the New York provincial,  to sign and then return one copy to Ryan.  Mooney signed neither copy and retained both.  The reason for this is not clear but perhaps Mooney was intent on the fulfillment of his missionaries= desire, a separate contract and voice in their own province.  The Carmelite Council, the Carmelite body of consultors in Untali, as far back as December 5, 1969, stated that the New York Carmelites should have their own contract but in a meeting four months later, it was noted that apparently one contract for all the Carmelites was being worked on.[3]  Despite the observation based on Mooney=s own correspondence that he did not understand the situation in Umtali, Martin Miller on home leave noted that Mooney and the members of the province that Miller had spoken to favored a separate contract with Bishop Lamont and the committing of two or three mission stations to the New York Carmelites.[4]

The five New Yorkers met in Umtali  with Bishop Donal Lamont and Thomas McLoughlin, the Carmelite superior.  Matthias Des Lauriers wrote a lengthy report of the session.  The purpose of the meeting was to discern the bishop=s wishes concerning that instruction of February 24, 1969 and to present the desires coming from the New York provincial chapter of 1970. Among the latter was the wish to have a separate contract for the New Yorkers.  The points presented by the New York men were: community life applies also to life in Rhodesia, voting rights were desired in the New York province and not the Irish province and the desire for a separate contract was to fulfill the Roman instruction and be of assistance to both the bishop and the Irish province.  The Americans denied that they were looking for  separate territory in asking for a separate contract. They also stated their deadline of October, 1970 to present the contract to their provincial and the province=s Mission Commission.

The details of the contract were that the missions of Saint Patrick and Saint Columba be committed to and staffed by the New Yorkers.  Depending on the number of volunteers from the States in the following  few years, Saint Barbara and Saint Andrew would be added to their care.  Many reasons were given for the particular missions selected.

Bishop Lamont agreed in principle to the contract. He thought it would add stability to the province=s commitment to Umtali.  The bishop asked for a draft before mid September and he would meet with his council and sign the contract provided they agreed.[5]

Shortly after this meeting, John Howe and Gregory Smith as members of the province=s Mission Commission visited the Diocese of Umtali.  Their report was composed of thirteen points that were presented to the provincial and his definitory.  We will list each of these recommendations and in parentheses after each one list the comment of the provincial and his definitory.  The first was there should never be less than two men of the same province at a station and the stations staffed by the province should be reasonably close.  (This was the consensus of the 1970 provincial chapter.  Unanimous approval.)  The first two stations, Saint Patrick and Saint Columba were chosen because they are reasonably close to each other and tarred roads.  Both missions have a stable population.  The type of work in each has variety and each has a high school where class is taught in English.  Some Carmelites may volunteer to come and teach. (A valid suggestion but the final decision is up to the men there in consultation with the bishop.)  Saint Barbara=s and Saint Andrew=s would be the next two staffed depending on the number of volunteers.  (Affirmative as in the previous recommendation.)

Hope for a quasi-prior as a spokesperson to deal with the Irish religious superior and the bishop.  (Excellent and the provincial would appoint in consultation with the definitory.)  Money raised from Propagation of the Faith collections to go to the bishop.  Other money raised was to go to the province=s men.  (All concurred.)  Missionaries will return to the United States every three years. (Details to be worked out with the provincial and the Mission Commission.)  Interested in having students coming to work. (Okay if feasible and there are such students.) An

 African section in the libraries of student houses.  (Excellent and one has been started at Saint Joseph=s, Washington.)

Missionaries be given vacation money when home on leave.  (Mission Procurator will take care of this.)  A particular student was requested for one year.  (Though excellent suggestion, this was tabled because all students were already assigned.)  Missionaries have a vacation each year in the mission area.  (Yes, but less than three weeks.)  A notice be sent to the province looking for volunteers.  (Provincial will do this.)  Missionaries be kept abreast of current apostolic matters.  (Leo Broniszewski was assigned to do this and it was suggested missionaries subscribe to periodicals.)[6]  

Meanwhile, the third draft of the contract between Lawrence Mooney and Bishop Lamont incorporating the stipulations of the Sacred Congregation for the Evangelization of People of February 24, 1969 was finished.  Some interesting provisions were in the contract.  When the bishop has a work not committed to the New York Province, he may ask the New York provincial if men are available just as he would ask another order or congregation.  The entrusting of Saint Patrick=s and Saint Columba=s immediately, and when men were available, of Saint Barbara=s and Saint Andrew=s was mentioned with the provision that there be at lest two men in each place to preserve community life.  The bishop had to consult the New York Province if he was going to have another institute participate in the work of the New York Province.  The New York Province had the right to acquire and alienate property in the diocese.  Personal income accruing to religious comes to the New York Province.  New York men are subject to the Irish Provincial or his delegate in regard to discipline.  New arrivals are assigned by the New York provincial who must inform and consult with the bishop when changing the New York men.[7] 

These are the main points but not the entire contract.  If I was in BishopLamont=s shoes, I would have seen the contract, especially in the provisions I have chosen to list, as being restrictive of my power.  To assign two and eventually four missions to the New York Province was to restrict the bishop=s power in these geographical areas.  Despite denials, the contract had the danger of  dividing the diocese.

Matthias Des Lauriers spoke with Thomas Mc Loughlin, religious superior,   at Saint Barbara=s on December 15.  He later recounted their conversation in a letter to Gerard Meagher, the vicar gedneral.  McLoughlin brought up the position of Stephen Josten who refused to be stationed with another American, was against the New York contract and wanted to remain at Saint Columba=s.  McLoughlin saw this as a problem because a second priest was needed at Saint Columba=s and to send Josten other than a New York priest would prejudice both the Carmelite Council and the proposed contract where Saint Columba was one of the places chosen for New York.  McLoughlin felt that the council would have to act soon. Des Lauriers suggested the assigning of Saint Patrick=s and Saint Barbara=s to New York as this would give Josten the freedom he desired and would remove the council=s problem with Saint Columba.  This solved a difficult situation for the diocese and illustrated the good will of the New Yorkers. 

Des Lauriers stated that the proposed contract was an attempt to put the Roman directives into practice, to assist the bishop and the Irish province.  It was not based on dissatisfaction or any present difficulties.  He added that Gerard Meagher had no problem with the substitution of Saint Barbara for Saint Columba.  He had told Meagher that the New Yorkers would see as negative the appointment of someone to Saint Columba before the switch of it to Saint Barbara as one of the New York stations.  If Josten were removed from Saint Columba, it would not remain one of the New York choices.[8]    

McLoughlin sent to Des Lauriers a notice from the Carmelite Council meeting that the American contract was not their concern but the American=s.  They were in favor of the contract and the giving of some missions to the New Yorkers as they desired.[9]  This spirit of cooperation was to change suddenly and dramatically.  

On February 26, a Friday, Matthias Des Lauriers came to see Bishop Lamont at Drumfad, the episcopal residence. Lamont wanted to send a young Englishman to take Des Lauriers place for his upcoming United States  visit. When Matthias said no to the proposed individual, the bishop recounted that, as the bishop, he ought to be able to send people where he wished in his diocese. Matthias countered with the information that Senan Egan, another Carmelite, refused to have the man at his mission. 

Lamont said he had discussed the proposed New York contract with both provincials.  He said Lawrence Mooney had not much enthusiasm for it and could not guarantee a constant number of men.  The Irish Provincial was ready to accept decisions made by those in Rhodesia.  Both provincials said they would visit.  Lamont stated he was preparing a confidential questionnaire for all the Carmelites in the diocese on the idea of a separate New York contract.. 

At a February 27 meeting of the Diocesan Council of Laity, someone suggested Bishop Lamont be on the committee to go to the All-Africa Malagasy Conference of the Laity. Mr. J. Lennon objected because Lamont would come with a prejudiced mind.  Paul Feeley arose and supported Lennon.  Lamont said that no one, on the point of doctrine, could represent the diocese without the bishop=s approval.

After these two incidents, there was a meeting at Bishop Lamont=s request of himself with Des Lauriers and McLoughlin at the bishop=s residence.  Received by the bishop and shown to the sitting room, they were astonished to be given two pages  of an aide memoire composed by Lamont.  They were allowed to read it and then were asked for any comments.

The aide memoire was a document the bishop composed to relate his hurts and dissatisfaction with his American missionaries. One was the incident, just related,  concerning Paul Feeley and the Diocesan Council of the Laity.  Another was Des Lauriers= refusal to accept a substitute.  Lamont related that he had discussed the proposed contract with both provincials and found little enthusiasm for it with Lawrence Mooney who also could not guarantee a constant number of men for the missions.  Lamont stated that he was going to have a confidential questionnaire of all the Carmelites in the diocese.

When asked for comments,  Des Lauriers responded that his refusal to accept the Englishman was the decision of his community and was given to Gerard Meagher.  Lamont disputed this as Meagher=s name had not been mentioned before and also said the contents of the aide memoire were irrevocable.  Lamont then distributed the third page which he also called irrevocable. The third page was concerned with the New Yorkers= reaction to the proposed survey.  Des Lauriers had stated that if this was the way the bishop regarded eleven years of service, then the New Yorkers would go home.  This third page took this as a definite decision and the bishop wrote that it was better they should return to their province Aone by one@ and in a Aseemly manner.@

 Matthias stated that he did not say all were returning to the United States but that the secret ballot expressed a lack of confidence in them and that they were not wanted in the diocese.

Lamont stated this was a lie and then Des Lauriers replied that there was no point in continuing since he was a liar and the aide memoire irrevocable.  Lamont countered that he did not call Des Lauriers a liar but that his statement was a lie.  Matthias replied that he would take an oath before God on that statement.  Lamont inquired whether he meant God is infallible and the bishop fallible and Matthias replied that he meant God knows the truth. Lamont then stated that Paul Feeley said he was going home.  McLoughlin countered that Paul was due for his five months leave to which Lamont replied that he did not know this.  Matthias added that both Paul and Martin Miller were scheduled for leave.  The bishop came from left field with the comment that he never felt welcome at Paul=s mission.

McLoughlin asked the bishop if he had changed his opinion about the contract after his talk with Lawrence Mooney.  He replied no but added that he did so by the events of the past few days.  Des Lauriers stated that he would present the aide memoire to the others and they were free to decide.  McLoughlin added that Stephen Josten was not a part of this.  Lamont added the note that the general should be notified as he was against two provinces in the same area.  To all of this Des Lauriers noted that this matter was not between provinces but between the New York Province and Lamont.[10]

Reports of negotiations to this point were sent to the members of the province and Des Lauriers notified Lawrence Mooney that the New Yorkers had been told to leave the diocese though Lamont later denied he had said this and is reported as willing to retract all he said or did.  Matthias pointed out that this began on February 26 with his refusal to accept a certain substitute  and fuel was added with the bishop=s irrevocable aide memoire of March 3.  He made it clear that the Irish Province was not involved but that this was a matter between the bishop and the New Yorkers.  He also said it was a problem beyond the level of the men on the missions and one for their provincial.[11]

That same day, March 7, Des Lauriers put his comments of this meeting on paper.  While these are repetitive, they treat of events from a different perspective.  On February 26, he had met Lamont to talk of his mission.  The bishop told him that he was thinking of resigning over an adversary article about himself by a religious sister in California.  When Des Lauriers explained his refusal to take the Englishman named by the bishop to Saint Patrick=s, the bishop said this was an affront to his authority.  Lamont mentioned that he had learned from Lawrence Mooney that he could not guarantee an amount of manpower.  Both provincials were to visit the missions and Lamont was to have a secret ballot whether he should have a separate contract with the New York Province.  At this point the conversation ended. 

When Des Lauriers saw Bishop Lamont again, he asked him for an evening appointment.  The point of this meeting was the aide memoire and the secret ballot that Lamont proposed.  The New Yorkers took this to mean that Lamont had no confidence in them and did not want them in his diocese.  If this was so, the New Yorkers would drop the contract and stand on their eleven years of service.  Both Meagher and Lamont had input in the revisions of the contract so they were presumed to be in favor of it.  Lamont said that Des Lauriers was illogical and that the New Yorkers should leave the diocese as quickly and quietly as possible.  He said they did not have the interest of the Church at heart and insulted the Irish Province.  He stated that the care of the territory was committed to the Irish Province and that the provincial had ordered the ballot. Lamont said that he had probably talked over  this matter with the general but could not remember.  At this point the conversation ended.

To his comments on this meeting, Des Lauriers added his response to the charge that Paul Feeley challenged the bishop=s authority.  Feeley and the people meant to leave Lamont off the committee since, as bishop, he had to approve of  the committee.  If he was on the select committee, this would prejudice his own choice.  He wrote further that Feeley and Miller were both schedule for a home visit through the regular process.  Finally, Des Lauriers admitted his ignorance of what signs the bishop referred to on page three of the aide memoire.[12]

Once there was a decision to leave, the province was notified and also told that the missionaries were investigating other possibilities for work in Rhodesia.[13] McLoughlin, seemingly realizing the gravity and seriousness of the situation contacted his provincial, Joseph Ryan, to tell him that the Americans saw his proposed secret ballot as odious and hurtful.  McLoughlin asked him not to hold it and if he did change his mind, to so inform Bishop Lamont.[14]  Paul Feeley wrote the bishop about his labeling Matthias a liar. Feeley saw little point in his responding as he, himself, saw Matthias= words as true.[15] 

From its meetings and discussions, the Carmelite Council issued a statement.  They had received transcripts of events between Matthias Des Lauriers and Bishop Lamont dated March 4, 1971 and the request of Matthew Vargo of March 23 asking for action. The council had discussed the matter in the presence of Des Lauriers and McLoughlin had approached the bishop on March 7 to settle the dispute. After seeing the bishop, McLoughlin had asked Des Lauriers not to refer to his provincial until after further discussion in Rhodesia.  By then, he had sent Mooney a telegram so that recourse had been made to his provincial and not to the Carmelite Council.

The council=s report continued with the declaration that the American Carmelites received no official order to leave the diocese but on page three of his aide memoire it was stated that it would be better if they left.  When the bishop mentioned to Des Lauriers his intention to carry out the survey, Des Lauriers= answer was taken by the bishop to mean the Americans were leaving.  The council then came to the more outstanding charges made in the dispute.  They labeled Paul Feeley=s statement as not a challenge to the bishop=s authority but rather a support of it.  Matthias Des Lauriers= opposing the lay minister was not an unwillingness to accept the bishop=s appointment but an expression of community opinion.  The bishop took Feeley=s announcement of his home leave as a decision of the Americans to leave.  The council concluded by saying it had proposed meetings of all parties to which all agreed except the Americans.[16] 

Paul Feeley, writing to McLoughlin in answer to the statement of the Carmelite Council, stated that he was writing as an individual since Matthias Des Lauriers had already left for home. Apparently the council had set March 29 for a meeting which Feeley and Martin Miller wanted to attend but were both previously engaged.  This, he pointed out contradicted his statement that all except the Americans agreed to meet. Feeley also pointed out that their understanding of the bishop=s statement was wrong. Did he include Stephen Josten among the Americans? He must not have as he said it ws better for the Church if these four left.  This sums up Lamont=s estimation of all the work these four did.  To Feeley the aide memoire was an expression of opinion founded on incorrect premises.  The bishop had spoken differently of Paul=s work in Tonda at the chapel blessing there.  The bishop=s opinion carried weight and was not a slight matter.  Paul concluded by saying that he will continue to serve the Church and of their departure  wrote, AThey will be in many ways a great loss.@[17]   

Feeley also wrote to Matthias Des Lauriers then in the United States.  He sent a copy of the letter he had received from Bishop Lamont and stated the bishop was either insane or insincere.  Lamont apparently stated in the letter, which we do not have a copy of, that Bishop A. Hoene of Gwelo had kept him informed from the beginning as to Des Lauriers negotiations with Bishop Hoene to enter his diocese for work. Lamont apparently told McLoughlin that he was to read page three of the aide memoire as an Aexpression of opinion.@  Feeley concluded with an expression of gratitude that they had played it calm and cool, AWe have the truth on our side.@[18]

Paul Feeley and Martin Miller had left Rhodesia for home stopping in Rome where they met Joseph Ryan, the Irish Provincial.  Both expressed to him the desire to return if the contract with Lamont could materialize.  McLoughlin wrote Lawrence Mooney asking his view and whether he was in favor of Ryan settling the crisis between the Americans and the bishop.  They would be a great loss and the affair had gone too long and should be settled.  McLoughlin admitted his failure to do this but felt Ryan could succeed.  Instead of the end, McLoughlin felt this was a beginning. Since Lamont had been away for two weeks, McLoughlin had no idea of his feelings.[19] Mooney replied to McLoughlin but we do not have a copy of this letter.  Judging from my knowledge of him and the climate of the times, I would guess that he left the matter to his men who had worked in Rhodesia those eleven years.  McLoughlin did receive his reply and informed Mooney, AFather Joe Ryan has been informed of your conclusions and decisions.@