ICONOGRAPHIE CHRÉTIENNE: Bienheureuse DINA BÉLANGER (Mère MARIE SAINTE-CÉCILE de ROME), vierge religieuse de la congrégation des Soeurs de Jésus-Marie et mystique

Bienheureuse Dina Bélanger

Religieuse de la congrégation des Soeurs de Jésus-Marie (+ 1929)

Dina Belanger (Marie Sainte-Cécile-de-Rome), vierge, Congrégation des Sœurs de Jésus-Marie (1897-1929). Béatifiée le 20 mars 1993 par Jean-Paul II.

Concertiste canadienne, elle étudie le piano et l'harmonie au conservatoire de New York. Sa vie spirituelle est intense. "Avant chaque concert, écrit-elle, Jésus me demandait le sacrifice du succès". Mais elle a la conviction intérieure que la musique la prépare à faire du bien d'une autre façon: par ses écrits.

Lorsqu'elle meurt, à trente-trois ans, le 4 septembre 1929, elle laisse des compositions musicales, des poèmes, une correspondance et une autobiographie spirituelle.

"Dina Bélanger vit la dernière période de son existence terrestre dans une intense participation à la Passion Rédemptrice de Jésus. La spiritualité de cette jeune religieuse de Jésus-Marie est essentiellement christocentrique et mariale, fortement influencée par les doctrines convergentes de Thérèse de Lisieux et de Louis-Marie Grignion de Montfort. Sa vie mystique est tout entière orientée vers cette substitution qui correspond à la parole de saint Paul: 'Ce n'est plus moi qui vis, mais c'est le Christ qui vit en moi' (Ga 2,20)..." (Cristologia tra questioni e prospettive - page 438)

Dina Bélanger (1897-1929), religieuse de Jésus-Marie, Sillery, béatifiée le 20 mars 1993.

Un chant d'amour. Elle nous a été donnée comme un chemin de lumière, un reflet de la bonté divine. (diocèse d'Edmundston)

À Sillery dans le Québec, en 1929, la bienheureuse Dina Bélanger (Marie de Sainte-Cécile-Romaine), vierge, de la Congrégation de Jésus et Marie, qui supporta de longues années une grave maladie, mettant sa confiance en Dieu seul.

Martyrologe romain

Celui qui a trouvé un ami possède un trésor

SOURCE : https://nominis.cef.fr/contenus/saint/10112/Bienheureuse-Dina-Belanger.html

La mission d’amour de la bienheureuse Dina Bélanger

Jacques Gauthier | 14 septembre 2020

Elle était pianiste, elle devînt religieuse, « mendiante de l’amour ». L’Église fête cette « petite Thérèse » québécoise le 4 septembre.

Le 1er juin 2018, le pape François rappelait aux directeurs nationaux des Œuvres pontificales missionnaires, que notre vie elle-même est mission, en lien avec notre baptême et l’appel à la sainteté : « Notre vie est, dans le Christ, une mission ! Nous-mêmes nous sommes mission puisque nous sommes amour de Dieu communiqué, nous sommes sainteté de Dieu créé à son image. La mission consiste donc dans notre sanctification et dans celle du monde entier, depuis la Création (Ep 1, 3-6). La dimension missionnaire de notre baptême se traduit ainsi en témoignage de sainteté qui donne vie et beauté au monde. »

Un chant d'amour

Le Christ a préparé très tôt la jeune québécoise Dina Bélanger à une mission particulière, celle de manifester l’amour infini de la Trinité en elle et pour nous, donnant ainsi « vie et beauté au monde ». Née à Québec le 30 avril 1897 de parents très chrétiens, elle s’éprend de Jésus dès le début de sa vie. « Jésus m’a mise sur la terre pour ne m’occuper que de lui », écrit-elle dans son Autobiographie, qu’elle appelle « Cantique d’actions de grâces ou Chant d’amour ». À l’aube de ses vingt ans, alors qu’elle était pianiste de concert, Jésus lui avait dit intérieurement : « Tes connaissances musicales protégeront ta vocation ; mais tu feras du bien surtout par tes écrits. » L’histoire de sa vie atteindra une dimension universelle par son authenticité et sa profondeur.

Douée pour la musique, elle devient une élégante pianiste de concert, après avoir étudié deux ans au Conservatoire de New-York.

À quatorze ans, la jeune Dina se consacre à Dieu en faisant une promesse privée de virginité. C’est à cette époque qu’elle lit l’Histoire d’une âme de Thérèse de l’Enfant-Jésus, qui deviendra sa patronne avec sainte Cécile. Douée pour la musique, elle devient une élégante pianiste de concert, après avoir étudié deux ans au Conservatoire de New-York. Elle entre au couvent Jésus-Marie de Sillery et y fait profession, en 1923, sous le nom de Marie Sainte-Cécile de Rome. La Congrégation des Religieuses de Jésus-Marie, fondée à Lyon en 1818 par sainte Claudine Thévenet, a pour mission première de faire connaître et aimer Jésus et Marie par l’éducation chrétienne.

C’est en grande partie à l’infirmerie de la communauté que la jeune religieuse vivra sa mission, où Jésus conjugue en elle amour et souffrance pour le salut des âmes.

Dina n’enseignera pas longtemps la musique, car elle contractera la scarlatine en soignant une élève. Cette maladie se transformera en tuberculose. C’est en grande partie à l’infirmerie de la communauté que la jeune religieuse vivra sa mission, où Jésus conjugue en elle amour et souffrance pour le salut des âmes. Elle avait entrevue sa mission dès sa jeunesse : « Notre Seigneur m’apprit que j’avais une mission à remplir. Il me fit prier beaucoup pour cette mission, me démontra la nécessité et l’importance de m’y préparer. Il ne me la découvrit pas. Je compris que le salut d’un grand nombre d’âmes y était attaché » (Autobiographie).

Rassasier l'amour de la Trinité

Dina ressent une grande responsabilité face à la mission que le Seigneur lui destine, car elle reste libre de correspondre ou non à la grâce. Elle renouvelle donc constamment à Jésus la ferme résolution de répondre à ses désirs, lui permettant de se substituer en elle pour y accomplir la volonté du Père et faire sa joie. « Je comprends qu’il s’agit de ma mission. Dieu m’a choisie par amour, il m’a donné une mission pour sa gloire à lui seul. Quelle est-elle selon les plans divins ? – Je l’ignore. Je sais que Jésus en parle avec la Trinité sainte. Il prie ; je n’entends que cette demande : Père, ne permettez pas qu’aucun de ceux que vous m’avez donnés se perde » (Autobiographie).

SOURCE : https://fr.aleteia.org/2020/09/14/la-mission-damour-de-la-bienheureuse-dina-belanger/?utm_campaign=NL_fr&utm_source=daily_newsletter&utm_medium=mail&utm_content=NL_fr

Bienheureuse Dina Bélanger : histoire d’un cœur

ARTICLE | 22/07/2019 | Numéro 2167 | Par Marie de Varax

Incandescente Dina ! Cette religieuse canadienne méconnue laissa une autobiographie qui révéla au monde un cœur de feu, tout entier livré à l’amour dévorant de Jésus pour les âmes.

« Au Ciel, je serai une petite mendiante d’amour : la voilà, ma mission ! Et je la commence immédiatement. » Qui a écrit cette phrase ? Sainte Thérèse de l’Enfant-Jésus ? Perdu ! Elle est de la main de Dina Bélanger, une bienheureuse québécoise, très peu connue de ce côté-ci de l’Atlantique, mais dont la vie rappelle beaucoup celle de la carmélite normande : comme elle, morte jeune de la tuberculose après moins de dix années de vie religieuse ; comme elle, se sentant revêtue d’une mission au Ciel qui poursuit celle commencée sur Terre ; comme elle, enfin, elle a laissé une autobiographie écrite à la demande de sa supérieure qui dévoile la profondeur de sa vie mystique et de son union au Christ. « C’est le même témoignage typiquement féminin d’une jeune religieuse dont l’histoire personnelle, si brève et si limitée, devient paradoxalement l’histoire la plus passionnante et la plus belle à cause de l’amour qui la remplit », expose le Père François-Marie Léthel dans la présentation de cet ouvrage (1).

Fioretti

• « Plus une âme m’aime sincèrement dans sa vie, plus elle met d’amour pur dans sa prière et plus elle est puissante sur mon Cœur. Quand une âme m’aime jusqu’à la folie de l’amour, je ne puis presque plus rien lui refuser » (Jésus, à Dina).

• « C’est la sainte Vierge qui distribuera les richesses du Cœur de son Jésus ; et, bien cachée dans le Cœur de Marie, j’en demanderai sans cesse le déversement. Oui, au Ciel, jusqu’à la fin du monde, je mendierai constamment l’amour » (Dina).

Dina Bélanger est née à Québec le 30 avril 1897. « Elle est la première bienheureuse née à Québec », souligne Jacques Gauthier, écrivain et théologien canadien. « Mais elle perpétue la lignée des grandes figures spirituelles qui l’ont précédée en Nouvelle-France – le Frè re André, François de Laval, Marie de l’Incarnation... –, continuant l’épopée mystique commencée il y a quatre cents ans. » Elle est la fille unique d’Octave et Séraphia Bélanger, un couple bourgeois très pieux qui met sa richesse au service des pauvres et des malades. Dans ce terreau favorable, la petite Dina « pousse bien droit » et s’épanouit. Elle va très vite engager toutes ses forces à devenir sainte, aidée d’un tempérament naturellement contemplatif et solitaire, et de grâces particulières – dès l’âge de 11 ans, elle entend intérieurement la voix « douce et mélodieuse » du Christ. Cependant, elle a fort à faire pour maîtriser une hypersensibilité qui la fait fondre en larmes « pour un rien », et une grande timidité qui la renferme sur elle-même. Aussi, à 14 ans, elle décide d’employer les grands moyens et demande à entrer au pensionnat. Coupée du cocon familial, entourée de jeunes filles de son âge, forcée d’exprimer émotions et sentiments, le changement est rude, mais, après bien des larmes, « enfin, écrit-elle, [sa] volonté se fortifia et [elle se consola] ».

« Je te veux à Jésus-Marie »

Attirée de plus en plus par le Christ, elle fait à cet âge un vœu privé de virginité. Aussi, à 16 ans, à la fin de ses études, elle pense être prête pour la vie religieuse : mais, la trouvant trop jeune, ses parents et son directeur spirituel ne l’y autorisent pas. Que faire ? Dina bénéficie d’une intelligence vive et d’un don pour la musique, hérité de son père. Elle se remet donc à l’étude du piano, obtient des diplômes, donne quelques concerts de charité. Ses talents s’affermissent : elle est choisie pour étudier au conservatoire de New York avec deux autres Québécoises. La voilà propulsée, de 19 à 21 ans, dans la ville qui ne dort jamais. Elle y mène en apparence une vie d’étudiante de son âge et raconte avec beaucoup de gaieté dans ses lettres à ses parents les mille riens de sa vie achat d’un chapeau, concert d’un pianiste célèbre, examens difficiles en anglais... Intérieurement, cependant, cachée aux yeux de tous, son union mystique avec Jésus se fortifie dans la douleur d’une terrible « nuit obscure » – tentations du démon, aridité dans l’oraison, distractions – qui durera six années.

Son désir de vie religieuse s’accroît à mesure que le temps passe. Mais dans quelle congrégation entrer ? Dina n’a de cesse de demander au Seigneur ses lumières. Enfin, un jour, elle entend : « Je te veux à Jésus-Marie » – une congrégation enseignante, ce qui l’étonne, se sentant plutôt faite pour la vie contemplative.

Point de manifestations extraordinaires

À 24 ans, le 11 août 1921, la postulante qui entre au couvent de Jésus-Marie de Sillery près de Québec est une jeune femme au doux visage rond, avec de grands yeux mélancoliques, à l’air pensif. Sous ces abords réservés, se cache une mystique de feu. Dina est depuis longtemps une amoureuse passionnée de son Époux divin. Mais l’adaptation à la vie communautaire et réglée du couvent lui est difficile, elle qui est habituée à s’abandonner à sa guise à ses élans mystiques. Elle éprouve même de très fortes tentations : « Parfois, seule à la promenade, il me venait l’idée de partir sans chapeau ni manteau, ou la nuit de m’enfuir par une fenêtre. » Elle entend l’Ennemi lui susurrer : « Tu vas vivre ici jusqu’à la fin de tes jours ? Tu vas te soumettre à ces exigences qui sont autant de fardeaux ? » Elle s’accroche cependant à sa vocation. Devenue novice, celle qui se nomme désormais Sœur Marie Sainte-Cécile de Rome se sent appelée à une union telle avec le Christ que Celui-ci prenne sa place et sauve, « sous le manteau extérieur de son être » et avec le concours de sa Mère, les âmes du monde – « car les actions de Jésus ont une valeur infinie, un seul acte d’amour qu’Il offre à son Père pourrait sauver des millions de mondes ». Elle trouve alors sa devise : « Aimer et laisser faire Jésus et Marie. »

Dans ces moments où notre Église catholique est durement ballottée, la figure de Dina Bélanger [...] offre une réponse spirituelle forte.

L'abbé Christian Venard

Chez Dina, point de ces manifestations extraordinaires que l’on retrouve habituellement chez les mystiques stigmates – sanglants, transverbération, bilocation... « Les parents de Dina et les religieuses n’étaient pas au courant de sa vie mystique, comme les paroles et visions intérieures, les stigmates invisibles reçus un an avant sa mort, éclaire Jacques Gauthier. Elle ne partageait pas sa vie intérieure, sauf dans son Autobiographie. Elle ressemble à la Petite Thérèse, dont une religieuse avait dit après sa mort : “Je ne sais ce que l’on dira sur Sœur Thérèse, elle n’a rien fait.” » Souriante, humble, obéissante, rien ne peut distinguer cette Sœur enseignante de Jésus-Marie d’une autre.

Le seul fait distinctif est qu’elle passe de longs mois à l’infirmerie, d’abord à cause d’une fièvre scarlatine contractée auprès d’une de ses élèves, puis de la tuberculose. Elle y garde un visage souriant et serein malgré de fortes douleurs, et y expire le 4 septembre 1929, à 32 ans. Son autobiographie, publiée cinq ans après sa mort, connaît tout de suite un grand succès, au Canada et dans le monde. Il faut attendre cependant le pontificat de Jean-Paul II pour qu’elle soit élevée à la gloire des autels, en 1993. « Jean-Paul II a vu en elle un apôtre de la Trinité et une missionnaire dans sa vie de souffrance. C’est aussi un beau modèle pour les jeunes comme artiste et pianiste », médite Jacques Gauthier.

En quoi Dina Bélanger peut-elle être un exemple pour nous aujourd’hui ? « Dans ces moments où notre Église catholique est durement ballottée, la figure de Dina Bélanger [...] offre une réponse spirituelle forte », répond l’abbé Christian Venard. Elle « nous entraîne à sa suite à nous livrer entièrement au Cœur de Jésus, pour remédier à la tiédeur des âmes, en particulier des âmes des consacrés : “[...] Mon cœur demande de la consolation, et toutes ces âmes, s’occupant d’elles-mêmes ou du monde, ne me consolent pas...” Dina nous invite donc à cette oblation de nous-mêmes pour la sanctification de tout le corps de l’Église en général et pour celle des âmes consacrées en particulier. »

Marie de Varax

(1) Autobiographie, par Dina Bélanger. Préface de Mgr Maurice Couture et présentation du Père François-édition revue, corrigée et augmentée, Montréal/Québec, Religieuses de Jésus-Marie, 1995 (ouvrage indisponible).

SOURCE : https://www.famillechretienne.fr/foi-chretienne/saints-et-temoins-de-la-foi/bienheureuse-dina-belanger-histoire-d-un-coeur-258826

Jacques Gauthier : « J’ai voulu montrer Dina très humaine »

ARTICLE | 22/07/2019 | Numéro 2167 | Par Marie de Varax

Cet écrivain et théologien canadien publie un livre d’entretiens à partir de l’autobiographie de la jeune mystique.

Terrassé par une méchante grippe, Jacques Gauthier, écrivain et théologien canadien, a tout de même tenu à honorer notre rendez-vous sur Skype. À l’écran, il apparaît sur fond de livres et de statues de saints. Jacques Gauthier est l’ami de ces « âmes d’élites qui peuvent à première vue faire peur quand on ne connaît pas leur humanité », reconnaît-il. Ce laïc – marié, père et grand-père – a toujours voulu rendre accessible « les choses de Dieu », les incarner. Il en est ainsi de Dina Bélanger.

Quand il a découvert son autobiographie, « ça a été un coup de cœur, une expérience mystique, un contact intérieur. J’ai été saisi et je me suis dit : il faut faire quelque chose. Il faut montrer Dina très humaine. » Après un travail de bénédictin, il publie un livre sur elle sous la forme d’un entretien : il lui pose des questions, comme à une amie, en la tutoyant, et les réponses sont des extraits de son autobiographie, sans aucune réécriture. Ainsi, on dirait qu’elle nous parle, et cette œuvre exigeante, plus théologique et moins structurée que celle de sainte Thérèse de l’Enfant-Jésus, apparaît, par ce truchement de l’interview, très accessible.

Mais quels atomes crochus peuvent bien exister entre une religieuse mystique du début du XXe siècle et un laïc des XXe et XXIe siècles ? « Ce qui nous caractérise tous les deux, c’est la joie », répond l’écrivain. La joie – la « couleur de Dieu », comme il le dit joliment – est en effet centrale chez Jacques Gauthier. « On a besoin de joie, aujourd’hui ! », s’exclame-t-il. Mais d’une joie tout sauf superficielle et éphémère. « Dina nous enseigne qu’elle jaillit de la croix. »

On note aussi entre la religieuse et le père de famille un même amour de la Sainte Vierge – « C’est vraiment la Mère : elle est celle qui nous console, qui nous enveloppe, qui nous pousse vers Jésus », confie avec son accent chantant le Canadien et une même âme d’artiste prédisposant à la louange vibrante du Seigneur. Jacques Gauthier estime n’être qu’au début de son travail sur la dense et foisonnante spiritualité de Sœur Marie Sainte-Cécile de Rome. « Ce beau témoin, très transparent », qui « va au cœur du mystère de la Croix, de la Trinité, de Marie » pourrait bien être l’objet d’un autre ouvrage. Affaire à suivre !

Marie de Varax

SOURCE : https://www.famillechretienne.fr/foi-chretienne/saints-et-temoins-de-la-foi/jacques-gauthier-j-ai-voulu-montrer-dina-tres-humaine-258827

Bienheureuse Dina Bélanger (Mère Marie Sainte-Cécile de Rome)

Religieuse de Jésus-Marie

Naissance: 30 Avril 1897 – Québec, Canada

Profession Religieuse: 15 Août 1923

Décès: 4 Septembre 1929 – Sillery, Canada

Paroles: «Aimer toujours Jésus et de le faire aimer»

Proclamée Bienheureuse: 20 Mars 1993 – Rome, Italie

Fête: 4 Septembre

Blog Dina

ELLE A DIT OUI À L’AMOUR…

Toute la vie de Dina est un chant d’amour, une hymne d’action de grâce à Celui qui l’a appelée et à qui elle a répondu par un OUI total, sans réserve.

Sa fidélité à répondre à l’Amour par l’amour la conduit à entrer dans les profondeurs de la Trinité et à devenir « un cantique de louange à la gloire du Père ». Sa vie est un cantique d’action de grâces et de louange aux harmoniques insoupçonnées. Elle est un témoignage de cet amour que résume si bien la devise de sa Congrégation « loués soient à jamais Jésus et Marie »

Née dans une famille aisée dont elle était fille unique et qui l’adorait, douée pour les études et en particulier pour la musique, un avenir brillant s’ouvrait devant elle : de nombreux amis, une vie sociale agréable, une carrière musicale pleine de promesses. A l’appel du Seigneur elle laisse tout et répond par l’amour à l’Amour qui lui fait signe.

Enfant et jeune fille, Dina mène une vie normale ; rien ne semble la distinguer des autres ; elle est gaie, sociable, amie de la beauté, de la nature, bonne de cette bonté qui va de préférence vers les plus faibles, les plus démunis. Rien ne laisse deviner la vie intérieure qui l’habite et qui chante en elle. Déjà elle sent l’appel de l’Amour et y répond par une devise qui est tout un programme : « Aimer et laisser faire Jésus et Marie ».

Religieuse, elle s’exercera à « vivre en esprit de louange, dans la joie du cœur, la liberté d’âme et la générosité ». « Ne rien refuser à Dieu » est le leitmotiv de ses journées. Si son activité apostolique est très tôt réduite par la maladie, son zèle missionnaire n’en est pas diminué pour autant : »Je voudrais parcourir l’univers et le consumer dans les flammes infinies du Cœur sacré. Néanmoins, je veux être apôtre selon les desseins de Notre Seigneur ».

Consumée par l’amour plus que par la maladie, elle s’éteint le 4 septembre 1929, en promettant de demeurer au service de ses frères et sœurs de la terre :

«Au ciel, je serai une petite mendiante d’amour :

la voilà ma mission et je la commence immédiatement ;

je donnerai de la joie».

PRIÈRE

Père très bon, tu as mis dans le coeur de la Bienheureuse Dina Bélanger le désir brûlant de t’offrir, pour le monde entier, les richesses infinies du Coeur de Jésus dans ‘Eucharistie, et de vivre, comme Marie, intimement unie au Christ, son unique amour.

Puissions-nous, comme elle, trouver notre joie à accomplir fidèlement ce que tu aimes. Et puisque tu lui as révélé ton grand désir de répandre sur le monde l’abondance de tes grâces, exauce, pour ta plus grande gloire, la prière que nous confions à son intercession. Amen.

– Avec approbation ecclésiastique –

SOURCE : http://www.genrjm.org/

Bienheureuse Dina Bélanger, notre petite sainte de Québec

Par Yvette Poirier le jeudi, 01 octobre 2009. Dans Saints & Bienheureux

Une histoire d'amour, de grand amour

«L’autobiographie de la Bienheureuse Dina Bélanger est un des plus purs joyaux de la littérature spirituelle du XXe siècle. ... » C’est le trésor ou la perle précieuse dont parle Jésus dans l’Evangile.»

(Cardinal Rouleau, Archevêque de Québec)

« Je voudrais consumer le monde entier dans l’amour. Selon les desseins de Jésus, je le consumerai.»

Dina, 1er mai 1926

La Bienheureuse Dina Bélanger, dont le nom en religion est Sœur Marie Sainte-Cécile de Rome, appartenait à la communauté des Religieuses de Jésus-Marie, de Québec, fondée à Lyon en 1818 par sainte Claudine Thévenet. Dina Bélanger a été béatifiée par le Pape Jean-Paul II, à Rome, le 20 mars 1993. Elle est issue d’une famille canadienne-française de la ville de Québec, une âme mystique privilégiée de notre siècle. Pendant ses années de noviciat et de vie religieuse, ses Supérieures, découvrant la grandeur de son âme et sachant que la maladie la conduirait tôt au tombeau, lui ont demandé d’écrire l’histoire de sa vie et de son cheminement spirituel. Elle le fit par obéissance malgré les immenses sacrifices que lui demandait le dévoilement de son cœur.

Vous trouverez donc dans le présent article de Vers Demain de larges extraits tirés du livre «Autobiographie de Dina Bélanger», sa vie racontée par elle-même. Les paroles citées sont entre guillemets. Puissions-nous suivre la Bienheureuse Dina dans la voie de la sanctification qui conduit à la céleste Patrie.

Son enfance

Dina Bélanger naquit dans la ville de Québec, le 30 avril 1897. Ses parents, de condition riche, prodiguèrent beaucoup d’attention à leur unique fille. L’enfant aurait pu être gâtée par l’aisance du foyer familial, mais ses parents très consciencieux montrèrent à leur chère petite fille le chemin qu’il faut suivre pour demeurer sainte et pure.

L’enfant prédestinée a été initiée par ses parents à s’éloigner de toute offense contre Dieu, même la plus involontaire. Dès sa plus tendre enfance, elle s’efforçait de suivre cette voie. "Je comprendrai, écrit-elle, seulement dans le Ciel la vigilance, le dévouement et l’amour de mon père et de ma mère. C’est une des plus grandes faveurs de naître et de vivre dans une atmosphère de paix, d’union, de charité, de sublimes exemples et de constante conformité au bon vouloir de la Providence." … "Pour leur prouver ma reconnaissance envers eux, je n’ai qu’un devoir — et un devoir très impérieux: devenir sainte. C’est une dette sacrée. Sinon, je n’ai pas de piété filiale; je ne mérite pas d’être appelée leur enfant."

"Aussitôt que ma langue se délia, maman m’apprit à prier. … Les premiers cantiques dont j’ai souvenance sont: «Le voici l’Agneau si doux», etc., et «Je mets ma confiance, Vierge en votre secours», etc. … Je n’avais que trois ans lorsque maman commença à m’emmener à des cérémonies religieuses. Outre la messe, je me rappelle surtout les assemblées des Dames de la Sainte-Famille ..."

Un jour, Dina, âgée de quatre ans, fut amenée par sa mère à une retraite. C’était durant une neuvaine à saint François Xavier. Le prédicateur parla de l’enfer et la nuit suivante, dans un rêve, Dina vit des démons terrifiants, rouges comme le feu. Dina écrira: "Je voudrais inventer l’épithète la plus misérable pour les qualifier. Je fus terrifiée. Je considère ce rêve comme une grande grâce. Ayant une si horrible peur du démon, cela m’inspira une haine égale pour le péché, suggestion diabolique. Maman n’assista plus ensuite aux autres instructions de cette neuvaine parce qu’elle me vit trop saisie."

Dans ses premières années, Dina manifesta souvent une volonté rebelle et obstinée. Cependant, ses parents corrigeaient ce mauvais comportement par leur vigilance et leur fermeté.

Initiation à la charité

La petite Dina accompagna sa mère dans des visites aux pauvres. "J’accompagnais maman, écrit-elle, dans ses visites de charité. Toute ma vie, j’ai vu mes parents ouvrir les mains bien grandes pour secourir les pauvres, donner d’abondantes aumônes à droite et à gauche, consoler par leurs paroles religieuses et encourageantes, par des visites multipliées et prolongées, par les soins les plus empressés — et combien de fois les plus vils et les plus repoussants —, consoler, dis-je, et secourir les affligés, les malades souffrants… Leur bonheur a toujours été de donner dans le silence et le secret."

"Maman fut ma première maîtresse de catéchisme, assistée de papa. En répondant à mes mille «pourquoi», ils savaient rapporter le bien au bon Dieu, me parler de la Sainte Vierge, des anges et des saints."

Ayant plusieurs parentes religieuses, Dina visita souvent des communautés religieuses à Montréal avec ses parents; c’est en assistant à une prise d’habit d’une cousine qu’elle ressentit pour la première fois le désir de devenir une religieuse. À l’âge de cinq ans, préparée par sa mère, elle fit sa première confession.

A l’âge de six ans, elle commençait son éducation primaire à la Congrégation Notre-Dame. À l’école, Dina s’appliqua au travail et à l’étude. Le succès couronnait ses efforts. "Le bon Dieu, sans doute, me l’accordait, écrit-elle, parce qu’il voyait que je n’aurais pas eu la virilité des âmes fortes qui savent peiner constamment sans goûter de délicieux fruits." Un jour, l’institutrice lui demanda qui était sa patronne. Dina ne le savait pas et elle se dit en elle-même: "Eh bien! je serai sainte, je donnerai une patronne à celles qui porteront mon nom."

Sa première communion

À l’âge de dix ans, Dina fit sa première communion. Elle décrit ce grand événement de sa vie: "Cette première union intime laissa dans mon âme, entre autres grâces, la soif de son Corps et de son Sang, faim qui allait s’accroître à chacune de ses visites dans l’avenir." Elle reçut le même jour le sacrement de Confirmation.

Voici ce qu’elle écrit de cette journée mémorable: "Je devins beaucoup plus recueillie dans mes prières, au point d’éviter à l’extérieur tout mouvement inutile et de ne pas lever les yeux quand je lisais dans mon livre de piété. Ma conscience était dans une extrême délicatesse: le plus léger souffle me faisait trembler, de peur de causer de la peine à mon Jésus: les petites choses me paraissaient dignes d’une grande fidélité."

À l’âge de 13 ans, Dina se consacra elle-même à la sainte Vierge selon la dévotion de saint Louis-Marie Grignion de Montfort. Voici des explications sur sa vie d’esclave à Jésus par Marie qui atteindra son apogée dans les années vécues dans le sein du cloître: "«Aimer et laisser faire Jésus et Marie». Voilà l’expression qui me satisfait. Aimer, cela veut dire l’amour jusqu’à la folie, jusqu’au martyre. Laisser faire, c’est l’abandon parfait qui suppose l’anéantissement, la destruction de moi-même. Laisser faire Jésus, c’est-à-dire laisser agir librement le Dieu d’amour; laisser faire Marie: lui confier aveuglement le soin de réaliser son Jésus enveloppé dans le manteau de mon être extérieur."

À l’âge de seize ans, elle demanda à ses parents la permission d’entrer en communauté. Ses parents la considérant trop jeune, lui dirent d’attendre. Dina, particulièrement obéissante, se conforma à la volonté de ses parents et de son confesseur. Elle écrit: "Ma devise, «Plutôt la mort que la souillure», m’apparaissait comme une devoir impérieux. Auprès de mes parents si chrétiens et sous leur surveillante étroite, je me trouvais à l’abri du danger, tout favorisait ma piété, le milieu était des plus choisis."

Études musicales

Depuis l’âge de huit ans, Dina avait commencé des leçons de piano chez elle sous la direction d’une maîtresse privée. A l’âge de onze ans, elle reçut un premier diplôme de piano. Elle commençait à être compétitrice en différentes circonstances. Elle recevait toujours avec humilité les compliments et attribuait au bon Dieu ses succès. Elle disait à ceux qui la félicitaient: "Je vous remercie, mais je n’en mérite pas, c’est le bon Dieu qui a fait cela et je ne suis que son instrument."

Ses études musicales se poursuivirent et elle gagna rapidement son diplôme. Elle dit: "Ce travail musical me rapprochait de Dieu; je lui offrais chacune des notes jouées comme autant d’actes d’amour parfait. Mes pratiques devenaient souvent une méditation, surtout lorsque les pièces avaient un caractère lent et quelque peu recueilli." Malgré les succès de ses concerts donnés en public à la demande des œuvres de charité, elle n’éprouvait que vide et ennui; cependant elle ne le démontrait pas et recevait toujours avec gratitude les bienveillants encouragements des gens…

Vers la fin de l’année 1915, ses parents et son directeur spirituel décidèrent que Dina poursuivrait ses études musicales au Conservatoire de Musique de New York. Pendant les deux années de ce cours, Dina eut deux compagnes qui plus tard entrèrent elles aussi dans les ordres religieux. C’était un grand sacrifice pour Dina de se soustraire de la sécurité familiale et des soins de ses chers parents, mais par esprit d’obéissance, elle partit aux États-Unis.

Les trois jeunes Canadiennes demeuraient en pension au couvent des Religieuses de Jésus-Marie. Il y avait une chapelle près de l’entrée du couvent et Dina visitait et s’entretenait avec Jésus dans le Saint Sacrement. Elle s’appliquait à l’étude mais avec une prudence naturelle et sortait très rarement dans le but d’une promenade. Ses efforts étaient toujours couronnés de succès.

"Mon divin Maître, écrira-t-elle, … me rendait indifférente à l’appréciation du prochain sur mon compte… Jésus ne voulait pas que je jouisse de mes efforts, et il permettait que, par ma manière d’agir, les autres ne puissent pas supposer ce qui se passait en moi."

Durant les trois années qui précédèrent son entrée en communauté, Dina expérimenta une terrible épreuve spirituelle. Tous ses exercices spirituels devinrent une source d’aridité, les prières et les méditations étaient un combat continuel contre les distractions. Malgré cela, Dina persévéra dans une vie intense de prière, en ne négligeant jamais même la moindre des dévotions. C’est au début de cette épreuve qu’elle commença à entendre la voix de Jésus qui lui parlait dans son cœur.

La réparation pour les sacrilèges commis contre Notre-Seigneur et le zèle du salut des âmes devinrent deux devoirs que Dina s’engagea à remplir. Pendant le reste de sa courte vie, ces deux thèmes furent sa grande préoccupation. Ses souffrances et ses sacrifices conduisirent un nombre incalculable d’âmes au Ciel. Durant ces trois années, Dina continua ses études en musique, mais à la maison, par correspondance. Pour Dina, cette période s’écoulait avec beaucoup d’anticipation, parce que son amour pour le cloître ne cessa jamais malgré les années qui s’écoulaient. Dans l’été 1920, Jésus lui parla et lui dit de joindre la Congrégation des Dames de Jésus et Marie. Le jour si longtemps désiré arriva.

Son entrée en communauté

Dina entra en communauté à l’âge de vingt-quatre ans. La vie postulante de Dina était extrêmement difficile; le démon essayait toujours de la décourager, de la détourner de sa vocation. Cependant, son union intime avec Jésus la protégeait.

Après une retraite, alors qu’elle était postulante, Dina résuma en trois phrases le plan de sa vie nouvelle: "Obéir aveuglement, souffrir joyeusement et aimer jusqu’au martyre!" Dina s’accrocha à sa vocation et elle disait souvent que retourner dans le monde serait la souffrance la plus cruelle. La Mère supérieure confia à Dina l’enseignement du piano à des jeunes étudiantes et Dina se dévoua à cette nouvelle tâche avec enthousiasme. Elle voyait l’image de Dieu dans ces jeunes élèves.

Lorsque Dina revêtit l’habit religieux qu’elle baisa avec piété et amour, elle prit le nom de Sœur Marie Ste-Cécile de Rome. Elle adressa cette prière à cette vierge et martyre, patronne des musiciennes: "Sainte épouse de Jésus, avec toi, je veux moduler: j’aime Notre-Seigneur Jésus-Christ. Je veux, pour te faire honneur, une couronne immortelle et noble, comme toi. Je veux là-haut, être parée des ornements de tes trois titres de gloire. Prépare-moi une lyre, accorde-la à la tienne. Ensemble, nous chanterons le cantique de l’amour, nous enchaînerons les accords vibrants dans les symphonies éternelles, à la louange de l’Éternel."

"Pendant le carême, écrit-elle, Notre-Seigneur me favorisa des lumières vives sur sa Passion, plusieurs fois, à la méditation. Je compris mieux son amour immense et celui que je lui devais. Je soupirais après le moment où je me livrerais à Jésus comme son épouse, par l’engagement de mes saints vœux. Je reçus la grande permission, et le jour choisi fut le 25 mars, fête de l’Annonciation de la Sainte Vierge. Heureuse coïncidence!"

Abandon complet à Jésus

Le jour de sa profession, Sœur Marie Sainte-Cécile de Rome avait comme idéal: «la substitution de Notre-Seigneur en elle». Elle voulait absolument être unie à lui de sorte que ses pensées, ses paroles et ses actions vinrent de Jésus et que sa propre volonté lui fût entièrement soumise. Elle répétait fréquemment son examen de conscience, allait toujours plus en profondeur …

"Ainsi, je compris comment j’étais apôtre d’amour, dit-elle. Le divin Mendiant me pénétra de la vérité que les hommes sur la terre sont solidaires les uns des autres, dans la vie spirituelle comme dans la vie sociale. J’avais une part de responsabilité envers toutes les âmes du monde entier, celles qui vivaient à l’heure actuelle et celles qui seraient créées à l’avenir."

"Voici comment: les actions de Jésus ont une valeur infinie, un seul acte d’amour qu’il offre à son Père pourrait sauver des millions de mondes. Donc, si je restais anéantie, le Sauveur, recouvert du manteau extérieur de mon être, pouvait accomplir librement sa mission d’apostolat, baptiser et purifier les âmes dans son Sang, les attirer vers la perfection, les faire courir à l’odeur de ses parfums. Mais, hélas ! si j’hésitais seulement à demeurer dans mon état de mort, si je désirais, un instant, renaître à la poussière, alors, j’interrompais l’action de Jésus; à ce moment-là était-il prêt à distribuer le torrent de ses grâces dans tout l’univers, et si je mettais un obstacle, je devenais responsable du bien qui ne s’accomplirait pas à défaut des lumières divines. Le Maître commençait à me dessiner le caractère de la mission dont il m’avait parlé quelque temps avant mon entrée au noviciat."

La maladie

Comme sa maladie commençait à progresser, Sœur Sainte-Cécile de Rome passait plusieurs heures à l’infirmerie. Durant la sainte Messe, elle recevait des visions des célébrations au Ciel qui transportaient son âme au Paradis. Elle entendait souvent les chœurs célestes. Elle écrit: "Je ne peux plus trouver de plaisir dans les harmonies et les mélodies terrestres. Non ! Non ! Même les plus parfaites ne sont qu’un son à peine perceptible, manquant de chaleur. Oh ! comme elles sont captivantes les harmonies célestes !"

Jésus continuait de lui demander d’écrire ce qu’elle voyait ou entendait. Sa compréhension des choses célestes s’accroissait et aussi son amour de Dieu. Elle livrait plusieurs combats contre le démon et malgré les souffrances qu’il en résultait, avec les conseils de Jésus, elle devenait plus vertueuse.

Le salut des âmes

Trois ans après son entrée en communauté, Sœur Ste-Cécile de Rome prononça le vœu du plus parfait comme le fit sainte Thérèse d’Avila: "Je prononçai, dit-elle, le vœu du plus parfait dans toute son étendue, selon les lumières que Notre-Seigneur me donnait, c’est-à-dire je m’engageais sous peine de péché dans tout et constamment: dans mes pensées, mes désirs, mes paroles, mes actions, depuis l’ordonnance la plus importante jusqu’au moindre détail facultatif et intime."

Dieu lui communiqua la soif du salut des âmes. Elle s’unit à Jésus pour expier toutes les fautes qui étaient commises et pour que les âmes en danger de damnation éternelle soient sauvées et obtiennent le bonheur éternel.

Elle reçut des grandes lumières sur la Sainte Eucharistie. Elle écrit: "Avant-hier, pendant la bénédiction du très Saint Sacrement, soudain, une douce lumière m’éclaira. D’après ce que Dieu m’a fait comprendre, depuis quelques jours, la présence de Jésus en la sainte Hostie s’expliquait clairement pour moi. Hier et ce matin, même compréhension. Le voile du mystère est déchiré. Il est là, mon Dieu, l’Unité infinie, la Trinité adorable sous l’apparence d’un petit morceau de pain. Il est là, Jésus avec son humanité sainte, son Cœur, son Sang précieux, son Âme, avec sa divinité éternelle; il est là, tout entier, en chaque Hostie consacrée et en chaque parcelle d’Hostie consacrée." Jésus lui dit: "Tu ne me posséderas pas plus au ciel, me dit-il, car je t’ai absorbée en entier".

Paroles de Notre-Seigneur

Jésus fit connaître à Sœur Sainte-Cécile de Rome comment le lien entre les âmes est si important et spécialement pour ceux qui sont consacrés à Lui dans la vie religieuse: "Je te fais voir toute la multitude des âmes consacrées jusqu’à la fin des temps, pour te faire comprendre le rayonnement, même d’une seule âme entièrement livrée à moi, sur toutes les autres âmes. Tu vois que, par elle, mes rayons s’étendent au loin, à l’extrême limite, c’est-à-dire que je fais du bien jusqu’à la fin des temps."

"J’appelle toutes les âmes consacrées à se livrer totalement à moi, à se laisser remplir par moi, à me laisser agir librement en elles et rayonner par elles comme je le veux. Je les appelle toutes. Et tu vois comme il y en a bien peu qui ne me refusent rien. Dans toute cette multitude, en chaque âme, on ne devrait plus voir rien d’humain, mais me voir, moi seul. En regardant les âmes consacrées, mon Père céleste ne devrait reconnaître et voir en chacune d’elles que moi seul. Hélas! c’est bien loin de là!"

"Ma petite épouse écoute, écoute… écoute bien… Si toutes les âmes consacrées ne me refusaient rien, si elles me laissaient sans cesse librement agir en elles, toutes les autres âmes seraient sauvées. Oui, toutes les âmes seraient sauvées. Mon Père céleste, ne voyant dans les âmes consacrées que moi-même, son Fils bien-aimé, n’entendant que ma voix divine, ne pourrait rien leur refuser. Par la voix des âmes consacrées, je prierais et je supplierais mon Père céleste de sauver et de sanctifier toutes les autres âmes selon sa volonté sainte, et il ne pourrait pas me refuser... Je veux continuer la rédemption par ma vie dans les âmes. Prie et supplie mon divin Père. Supplier, cela veut dire prier avec instance, prier sans se lasser, prier avec l’assurance d’être exaucé. Prie et supplie !" …

"Ma petite épouse, si je vois tomber tant d’âmes dans l’enfer, c’est sans doute parce qu’elles le veulent, mais c’est aussi à cause de l’abus que les âmes consacrées font de mes grâces. Prie et supplie, par ma très sainte Mère et par mon Cœur divin, prie et supplie mon Père céleste de sauver et de sanctifier toutes les âmes. Prie-le et supplie-le de sanctifier toutes les âmes consacrées. Mon Cœur aime chaque âme à l’infini. Durant ma vie humaine et terrestre, je ne pouvais faire davantage pour le salut et la sanctification des âmes; et depuis, je veux continuer la rédemption par ma vie dans les âmes. Prie et supplie mon divin Père. Supplier, cela veut dire prier avec instance, prier sans se lasser, prier avec l’assurance d’être exaucé. Prie et supplie."

Vœux perpétuels et la mort

Après sept ans de vie religieuse, Sœur Marie Sainte-Cécile de Rome, prononça ses vœux perpétuels et devint pour toujours l’épouse de Notre-Seigneur Jésus-Christ, unie à Lui pour l’éternité! Quelle grande joie, elle ressentit!

La santé de la grande mystique commença à décliner. Comme elle ne pouvait plus écrire, une des sœurs était toujours à côté d’elle pour noter ses réflexions et inspirations intérieures qu’elle recevait de Notre-Seigneur. De son amour de la souffrance se dégageaient de la bonté et des ravissements dans tous les moments de ses dernières années sur la terre. Même pendant les souffrances atroces, elle continuait de sourire et sa figure rayonnait du bonheur d’être capable de souffrir pour son Jésus d’amour. Elle s’envola pour le Ciel le 4 septembre 1929, à l’âge de trente-trois ans.

Nous citons pour terminer ce paragraphe tiré de la présentation du livre par le Frère François-Marie Léthel, carme, professeur de Théologie au Teresianum:

"De même que Thérèse (de Lisieux) avait défini sa mission sur la terre comme au ciel par ces simples mots: «Aimer Jésus et le faire aimer», de même Dina pouvait déclarer: «Mon devoir maintenant et mon emploi dans l’éternité, jusqu’à la fin du monde, est et sera de rayonner, par la Très Sainte Vierge, le Cœur de Jésus sur toutes les âmes»." (tiré du livre «Autobiographie de Dina Bélanger, écrit par elle-même». Y. Poirier)

Pour commander le livre:

Centre-Dina, 2049, chemin St-Louis,

Québec, QC GIT IP2

courriel centredina1870@yahoo.com

Sr. Réjane Veilleux

SOURCE : http://www.versdemain.org/articles/eglise-catholique-romaine/item/bienheureuse-dina-belanger

BÉLANGER, DINA (baptisée Marie-Marguerite-Dina-Adélaïde), dite Marie Sainte-Cécile-de-Rome, religieuse de Jésus-Marie, musicienne, auteure et mystique, née le 30 avril 1897 à Québec, fille unique d’Octave Bélanger, teneur de livres, et de Séraphia Matte ; décédée le 4 septembre 1929 au couvent Jésus-Marie de Sillery, Québec ; depuis mai 1990, son tombeau se trouve dans la chapelle de la maison provinciale de Jésus-Marie à Sillery.

Dina Bélanger passe sa jeunesse dans la paroisse Notre-Dame-de-Jacques-Cartier, qui fait partie du quartier Saint-Roch, à Québec. Elle fait ses études primaires et secondaires aux couvents de Saint-Roch, de Jacques-Cartier et au pensionnat Bellevue tenus par les Dames de la Congrégation de Notre-Dame. Dès l’âge de huit ans, elle commence des études musicales qu’elle poursuit jusqu’en 1914 avec ses éducatrices religieuses. Cette année-là, Joseph-Arthur Bernier, organiste à la paroisse Notre-Dame-de-Jacques-Cartier, devient son professeur. Il décèle chez Dina un excellent talent musical dont il parle à l’abbé Omer Cloutier, curé de la paroisse. Celui-ci conseille aux parents de Dina de la faire étudier à l’Institute of Musical Art de New York. C’est ainsi que, de 1916 à 1918, Dina Bélanger fréquente ce conservatoire tout en demeurant chez les Religieuses de Jésus-Marie à l’Our Lady of Peace Residence. Elle remporte de brillants succès en musique, notamment en harmonie, qui requiert un esprit mathématique dont elle avait hérité de son père.

À son retour à Québec, Dina Bélanger habite chez ses parents, donne de brillants concerts en faveur d’œuvres de charité de Québec et assiste sa mère comme bénévole à la paroisse Notre-Dame-de-Jacques-Cartier. Toutefois, l’appel du Christ, qu’elle a entendu dès sa jeunesse, l’amène à tout quitter pour entrer au couvent Jésus-Marie de Sillery le 11 août 1921. Elle a 24 ans. Elle fait profession religieuse le 15 août 1923, sous le nom de Marie Sainte-Cécile-de-Rome, puis se rend à Saint-Michel (Saint-Michel-de-Bellechasse), non loin de Québec, au couvent Jésus-Marie, où elle enseigne la musique. Elle n’y demeure toutefois que cinq semaines : après avoir soigné une élève malade, elle contracte la fièvre scarlatine et doit revenir à Sillery, où la maladie dégénère, vu sa faible constitution, en tuberculose.

À partir de ce temps, Dina Bélanger consume sa vie dans l’amour et la souffrance, en enseignant par intermittence la musique aux jeunes, qui découvrent en elle une amie privilégiée du Seigneur. Elle meurt le 4 septembre 1929, à l’âge de 32 ans, après huit ans de vie religieuse.

C’est par son autobiographie, écrite à la demande des supérieures de sa communauté et publiée en 1934 sous le titre Une vie dans le Christ, que Dina Bélanger se fait connaître après sa mort. Le récit de son expérience humaine et de son cheminement spirituel fait découvrir en Dina Bélanger une mystique, c’est-à-dire une personne qui perçoit à un degré élevé la présence de Dieu en elle et dans le monde. Selon le pape Jean-Paul II, « elle avait des dons de musicienne qui l’ont sans doute préparée à l’accueil de la présence divine et à la louange qui va au-delà des mots ». D’un point de vue théologique, la vie mystique de Dina Bélanger, vécue en compagnie de Marie, est centrée sur le mystère de l’Amour, et la symbolique du cœur sert de fil conducteur pour traduire cette expérience. D’une manière originale, elle entre dans le mystère du Cœur de Jésus : le Cœur sensible ou le Sacré-Cœur où elle se « cache » dans un premier mouvement. Puis, après des épreuves intérieures, elle est introduite dans le Cœur de la Trinité où elle expérimente une union intime à la Trinité. Dans un troisième mouvement, elle perçoit le mystère du Cœur eucharistique de Jésus et son Cœur agonisant tandis qu’une mission pour les prêtres et les personnes consacrées lui est confiée par l’Esprit-Saint. Enfin, elle consume sa vie dans « l’Essence du Cœur de Dieu » dans un quatrième et dernier mouvement. Ainsi, elle vit une spiritualité christocentrique : Dina est identifiée au Christ, son « divin Substitué » qu’elle offre sans cesse au Père pour actualiser le mystère rédempteur sur la terre. Dina enrichit l’Église d’une compréhension élargie du mystère de l’Amour, dans la perspective doctrinale du Corps mystique et de l’union du baptisé à la Très Sainte Trinité. Par son témoignage prophétique, écrit à la demande de ses supérieures, elle touche les jeunes, les parents, les prêtres, les personnes consacrées, les artistes, les malades, enfin tous ceux qui, en la regardant, s’ouvrent à l’Amour.

De 1934 à 1953, 43 000 exemplaires, français et anglais, d’Une vie dans le Christ seront vendus ainsi qu’un demi-million d’extraits de l’autobiographie. Au cours de ces années, l’ouvrage sera aussi traduit en allemand, en italien, en espagnol, en tamoul et des extraits, notamment en hollandais et en chinois. La période du Deuxième Concile du Vatican marquera un certain arrêt, mais depuis 1970 l’ouvrage soulève un intérêt constant. Ainsi se réalise la promesse du Christ faite à Dina peu avant son entrée au couvent : « tu feras du bien surtout par tes écrits ».

Après la mort de Dina Bélanger, de nombreuses faveurs ont été obtenues par son intercession et le procès diocésain pour sa béatification a commencé à Québec en 1939. Elle a été béatifiée à Rome le 20 mars 1993. Première « sainte » née à Québec, berceau de la civilisation chrétienne et française en Amérique, Dina Bélanger arrive au terme d’une longue lignée de spirituels et de mystiques qui ont illustré le pays pendant 350 ans d’histoire et qui pour la plupart étaient originaires de France. Même si toute sa vie a été intérieure et cachée, elle mérite de figurer à côté des grandes mystiques des origines du pays, notamment Marie de l’Incarnation [Guyart*], Marie-Catherine de Saint-Augustin [Simon*] et Marguerite Bourgeoys*. En elle, c’est le « printemps spirituel » du pays qui revit.

Ghislaine Boucher

Les archives sur Dina Bélanger ont malheureusement été détruites dans l’incendie du couvent Jésus-Marie de Sillery, Québec, en 1983. Après la mort de Dina Bélanger, les autorités de la communauté ont fait dactylographier les manuscrits de son journal et en ont confié la publication à dom Léonce Crenier. Le texte est paru sous le titre Une vie dans le Christ : Marie Sainte-Cécile de Rome (Dina Bélanger), religieuse de Jésus-Marie (1897–1929) ; autobiographie et témoignages (2 vol., Sillery, 1934). Depuis, l’ouvrage a connu cinq éditions en français et autant en anglais, sans compter les traductions dans plusieurs autres langues.

Parmi tous les ouvrages et articles consacrés à Dina Bélanger et dont on trouve une liste partielle dans Congregatio Pro Causis Sanctorum, Beatificationis et Canonizationis servae Dei Mariae a S. Caecilia Romana (in saec. Dinae Bélanger), sororis professae e Congregatione religiosarum Iesu et Mariae (1897–1929) ; relatio e voti del congresso speciale, 25 ottobre 1988 (Rome, 1988), mentionnons : Ghislaine Boucher, Dina Bélanger, Marie Sainte-Cécile-de-Rome, 1897–1929 ; itinéraire spirituel (Montréal, 1983) ; H.-M. Guindon, Toute à toi ; Marie dans la vie spirituelle de la vénérable Dina Bélanger (Montréal, 1989) ; Irène Léger, Courage d’aimer : Dina Bélanger, religieuse de Jésus-Marie (en religion Marie Ste-Cécile de Rome), 1897–1929 (Montréal, 1986) ; Fernand Ouellette, Dina Bélanger (Saint-Laurent, Québec, 1998).

Bibliographie générale

Ghislaine Boucher, « BÉLANGER, DINA (baptisée Marie-Marguerite-Dina-Adélaïde), dite Marie Sainte-Cécile-de-Rome », dans Dictionnaire biographique du Canada, vol. 15, Université Laval/University of Toronto, 2003– , consulté le 3 sept. 2024, https://www.biographi.ca/fr/bio/belanger_dina_15F.html.

SOURCE : https://www.biographi.ca/fr/bio/belanger_dina_15F.html

Dina Bélanger1

fidélité de l'amour!

Présenter Dina Bélanger est à la fois une joie profonde et un défi. J'ai lu son " Autobiographie ". J'en suis sorti bouleversé. Elle fascine et enchante. Tenter de résumer sa vie en quelques pages apparaît impossible, voire téméraire. On me pardonnera de ne citer que quelques moments particuliers de sa vie, préférant renvoyer le lecteur à ses écrits; ainsi il découvrira le cheminement d'une âme privilégiée, une grande mystique…! Elle fut comparée à : Thérèse d'Avila, Jean de la Croix, Thérèse de Lisieux, ...

Dina est née à Québec le 30 avril 1897, en la paroisse Saint-Roch. Ses parents étaient des chrétiens hors du commun. Très tôt on remarquera la vivacité de son intelligence, elle fera avec grand succès des études musicales à New York. Elle donnera des concerts au profit d'œuvres de charité entre 1918 et 1921. Elle entrera au noviciat des Religieuses de Jésus-Marie à Sillery en 1921, elle fera sa profession religieuse le 15 août 1923. Le 4 septembre 1929, elle partira à la rencontre de son Époux les mains et le cœur chargés des tendresses de Dieu. Dix ans après sa mort, le 4 septembre 1939, grâce à son intercession, le petit Jude Chiasson de Lamèque au Nouveau Brunswick sera guéri d'une hydrocéphalie…Le 20 mars 1993 le Pape Jean-Paul II déclara cette mystique et musicienne, bienheureuse , au lendemain de la béatification il senti le besoin de dire : " tous les âges et tous les états de vie peuvent trouver en Dina Bélanger un modèle de fidélité à l'appel du Seigneur……… " (p 6)1

S'il nous est possible de percevoir les grâces insignes de cette personne privilégiée, c'est que, dès le début, sa supérieure; profondément impressionnée par la densité de ce vécu hors du commun, l'obligea à écrire ce qui faisait son quotidien : " …c'est donc au début de mars 1924 que je dis à ma protégée : vous allez écrire votre vie ma chère sœur, … et elle de répondre en toute humilité : vous le voulez ma Mère, … oui, je ferai ce que vous demandez… " (p. 15) Plus tard, Dina dira : " ………l'obéissance était ma règle du plus parfait…… " (p. 198) Dina, dans une profonde et constante rencontre avec Dieu au sein de son quotidien, son travail, aura été du sel qui ne s'est pas affadi…(cf. Mt 5, 13).2

Personne ne peut aller au désert de son histoire personnelle, ni vivre les lentes exigences évolutives de la route ascendante menant à la rencontre avec Dieu, sans dire comme Job : " je ne te connaissais que par ouï-dire, mais, maintenant mes yeux t'ont vu…(Job 42, 4).

Quel chemin parcourir pour devenir contemplatif? Comment unir prière et vie intérieure pour que l'engagement soit efficace et que l'être atteigne à sa plénitude? Pour toi, quand tu pries, retire-toi dans ta chambre, ferme sur toi la porte, et prie ton Père qui est là, dans le secret…(cf. Mt 6, 6)

Sa rencontre avec Dieu se fit d'une façon personnelle, car Dieu ne se lie pas comme un politicien avec une foule de partisans tout entichés de la couleur de leur parti, attendant les consignes de la campagne. Mais Dieu lui réserve des surprises, car elle dit ceci : " …je vois Dieu constamment… " (p. 251) .

Chacun est un être original. Dieu nous a fait uniques. Nous ne sommes pas des fac-similés portant chacun son numéro qui la différencie des autres. Sur chacun d'entre nous, Dieu a incliné son visage (cf. Ps 42, 2) et, avec des mains d'artiste, nous a moulés selon son cœur de créateur qui jamais ne se répète.

Depuis le commencement, nous sommes le reflet plus achevé, parmi la création, d'une nouvelle facette de Dieu. Toutefois, comme nous ne sommes pas de simples œuvres fixées sur la toile ou des fossiles, mais bel et bien des vies créatrices, nous pouvons être l'argile qui se rebelle contre le potier (cf. Is 45, 9). ou alors apporter nous-mêmes à l'œuvre de Dieu quelque chose d'irremplaçable, être témoin de son amour (cf. Prov 14,5) les " malaks "(prophémi)[ceux qui annoncent les bienfaits, l'amour de Dieu].

Notre venue dans le monde, Dieu la veut en lien avec lui et c'est dans cette seule relation qu'elle aura son sens. Séparée de lui, elle dévalerait les pentes et s'assécherait telle une branche coupée qu'entraîne le vent dominant (cf. Jer 13,24). C'est avec elle que Dieu réalise son projet dans l'histoire. C'est en réalisant ce projet qu'elle parvient à sa propre plénitude créatrice.

Dans cette relation, elle n'a jamais dit : me voilà arrivée. Cette rencontre se présente à elle loin de tout rivage. Dieu n'est pas seulement un horizon (cf. Es 40,22) qui l'attire de par son éloignement. Il est devenu, au fond d'elle, source inépuisable de suggestion, de don, d'inspiration… " …oui, je suis heureuse, parce que mon bonheur n'est pas dans les événements qui se présentent, mais en Dieu seul…si je puis dire : je laisse faire Jésus et je ne m'occupe que de lui …… je suis sûre de mon divin Ouvrier, j'ai foi en sa bonté et en son amour… " (p. 205).

Par conséquent, elle prépare en même temps, au sein du travail créateur, l'avenir de Dieu; dans l'histoire et la profondeur d'une intimité qui, à partir du mystérieux jaillissement de vie qui lui est offerte, l'appelle par son nom (cf. Es.42,6). Elle n'est ni paralysée dans une intimité sans histoire, ni vide dans une histoire sans intimité. Cette relation avec Dieu entraîne une rencontre (cf. Mt 28,9) et un projet inépuisables, " …tous mes trésors infinis sont à toi. Par ma très sainte Mère, donne-les aux autres âmes… " (le 18 janvier 1928)

Souvent elle se retire dans sa chambre, ferme la porte et rencontre Dieu (cf. Mt 6, 6). Là, elle éprouve jusqu'à des limites insoupçonnées la présence de celui qui possède les clés ouvrant la porte du sens et de la plénitude, plénitude pour laquelle elle est faite et qui, offerte dans les ruptures du chemin, unifie tout. Son cœur grandit dans les voies de l'Éternel… (cf.2 Chr 17,16) " …ah! que je voudrais expliquer combien Jésus est doux… " (p. 294)

Elle éprouve là, avec une surprenante clarté, sa propre identité dont elle ne peut se démettre entre les mains de personne puisque Dieu lui-même se livre à elle. Il se rapproche de sa solitude au plus près de son intimité, mais aussi du plus loin de son inaccessible. À partir de cette rencontre, il lui ouvre des possibilités toujours nouvelles, tel un fleuve d'eau vive qui jaillit (cf. Ps 36, 10) du cœur même de son être.

Les formes de prière

La prière vocale est celle qu'elle dit avec les lèvres et exprime par des paroles. Cette prière, personnelle ou non, exprimant son être devant Dieu, parle aussi de Dieu à son être. Quand elle dit " Notre Père ", " …mon Père que votre volonté soit faite! Voilà la parole que Notre Seigneur me donne à méditer… " (p. 287) , non seulement elle exprime sa filiation devant Dieu, mais Dieu aussi exprime devant elle sa paternité, " que de fois dans la soirée, à une heure tardive, à la pâle lueur de lampe du sanctuaire, me suis-je avancée bien près de Jésus, agenouillée à la balustrade pour entendre sa voix et poursuivre mes confidences… " (p. 96).

La méditation est fondamentalement fondée sur l'esprit. À travers pensées et images, Dieu lui est de plus en plus compréhensible, elle reçoit une lumière nouvelle et s'oriente vers ce bout de chemin illuminé. " …comment puis-je définir mes oraisons? Un festin d'amour, la vue d'un rayon de Dieu, le goût de l'Infini ……une improvisation au souffle de l'Esprit … du bonheur inconnu à la terre : ah! si le monde soupçonnait les délices du paradis, il ne s'abuserait pas lui-même en cherchant vainement quelque consolation en dehors du vrai Bien… " (p. 223).

Dans la contemplation, attentive, l'affectivité est imprégnée de sentiments. Sentiments et paroles se simplifient. La présence de Dieu se fait plus proche, centrale. C'est alors que la volonté intervient et accueille celle de Dieu lui-même, " ..je pris Jésus comme professeur… " (p. 113)

Toute forme de prière personnelle est orientée et porte à la contemplation où toute parole, symbole et pensée finissent par s'effacer à l'approche lumineuse de Dieu. C'est la raison pour laquelle elle voudrait parler de la contemplation en tâchant de décrire l'itinéraire de sa relation personnelle avec Dieu.

Contempler mène à la rencontre.

La prière est une rencontre entre Dieu (cf. Mt 28,8) et sa créature. Comme toute rencontre entre les personnes, elle a besoin d'être cultivée dans le temps et l'espace. Paroles, sentiments, images, dans lesquels s'exprime la relation, prennent naissance peu à peu. Des silences de qualité s'imposent aussi chez elle, pour cheminer vers une communication au-delà des mots " ……je me sens de plus en plus envahie par l'Amour… " (p. 230)

Toute rencontre se situe dans l'histoire d'une relation existentielle. Elle est ouverte à tout ce qu'il y a d'inattendu et de nouveau. Impossible de prévoir l'initiative de Dieu (cf. Am 4,12); tout comme de connaître parfaitement les dynamismes qu'elle recèle. La rencontre survient, dans la relation, car elle s'ouvre sans conditions à l'initiative de Dieu, et à sa vérité profonde et nue. "…je me suis endormie en goûtant le présence sensible de mon bon Maître… " (p 291). Du fond de son être, elle est orientée vers une rencontre inépuisable (cf. Mt 28, 9) puisqu'elle a Dieu pour objet, à la recherche d'un TOI indicible. Toute autre rencontre apparaîtra tôt ou tard dérisoire.

Dieu n'est pas du genre à accompagner juste un bout de chemin et puis s'en aller à la première bifurcation, il se révèle sur la route (cf. Lc 24,17) comme à Emmaüs. Il est principe et fin, l'alpha et l'oméga (cf.Apoc.1, 8). À l'horizon de cette relation se trouve la plénitude eschatologique " ………béni soit le moment où je commencerai au ciel mon cantique d'actions de grâces. Bénie soit l'aurore du jour sans crépuscule où je modulerai selon les harmonies divines : Loués soient à jamais Jésus et Marie…bénie soit l'étreinte éternelle où je serai perdue dans l'Amour……… " (p. 192)

Communion de tout l'être.

Nous nous rencontrons pour communiquer. Dina, s'exprime devant Dieu et l'écoute (cf. Mt 15,10; cf. Mc 7,14) s'exprimer devant elle, " la vie religieuse c'est la conversation ininterrompue de l'âme avec l'Époux; c'est l'état d'oraison partout.. " (p.121). Son attitude est empreinte de vigilance à ces rendez-vous qu'elle ne veut pas manquer, et Dieu parle à tout son être. Elle pense devant Dieu et lui exprime ce qu'elle voit clairement, elle lui parle de son quotidien, elle lui présente ceux qu'elle connaît, elle formule des suppliques pour eux, elle adore, et des éléments de réponse surgissent en son esprit. " j'ai soumis ma demande, j'ai obtenu très facilement la permission. Comme on s'arrange bien avec le bon Dieu et la Très Sainte Vierge, ou plutôt comme Notre Seigneur dispose tout pour arriver à ses desseins… " (p. 290)

Elle s'exprime devant Dieu du fond de son cœur, où s'engendrent les grands sentiments qui imprègnent sa vie. Inévitablement, ses pas prendront la direction que ces sentiments auront marqués et qui, par la suite seront porteurs des grâces de ces rencontres, pour la route à poursuivre. Son imagination met à jour de profondes réalités plus ou moins déguisées. Elle se permet aussi de tracer à grands traits les nouvelles possibilités qui surgissent en elle et qui la fascinent ou la terrifient, " maman guérirait-elle…? ".(p.92)

Si elle apprend à l'écouter, il lui dira bien des vérités sur elle-même. La rencontre sera plus " intense " à l'occasion de l'eucharistie…. le corps de Jésus devient le froment qui lui donne les forces pour la route ascendante la menant à un plus grand abandon à la disponibilité au projet du Père. " …encore à un moment où je ne m'y attendais pas du tout : mon bon Maître m'a présenté le calice divin… " (p. 287)

Dieu s'exprime à elle, dans sa fréquentation de l'Écriture, l'Esprit qui est en elle traduit cette Parole en un message qui lui est destiné dans le contexte où elle vit, " c'est l'union étroite avec Dieu… " (p. 121). Dans n'importe quelle situation, elle peut caresser l'espoir de communiquer un message inédit.

Dieu lui parle (cf. I R 14,11), en outre à travers de nombreux saints et prophètes. Leur engagement nous est révélé à travers les signes de l'histoire. Sa sensibilité d'artiste perçoit la création comme une présence fidèle et permanente de Dieu. Dans son quotidien, Dieu lui parle particulièrement à l'improviste : à travers les gens de son entourage, " celui qui a trouvé un ami a trouvé un trésor… " (p. 95).

La Parole lui arrive de multiples façons comme une communication totale. Elle ne s'adresse pas seulement à l'oreille. " je te confie mes secrets comme à Jean, mon bien-aimé, au soir de la dernière Cène… " (p. 309). Elle atteint toutes les dimensions de son être et s'ouvre un chemin jusqu'au cœur de sa vie. Elle peut la voir, la toucher, la sentir, l'entendre, la savourer. Elle se déplace, fait son chemin et laisse partout la trace de son passage. Elle ne peut l'enfermer ni la fixer dans ses écrits, son esprit, bien qu'elle soit limpide comme le jour. Elle est fidèle, et répondra à ces attentes. Elle est efficace, mais ne l'oblige pas à suivre le rythme de ses saisons et projets. Elle se dirige concrètement vers elle dans toute son originalité, elle lui est familière et transparente.

Pour pouvoir pleinement écouter Dieu (cf. Jer 38,20), elle a dû au cours de sa courte vie (1897-1929), développer ses aptitudes contemplatives, les laisser résonner par la suite dans le silence, pour atteindre ainsi le cœur comme une parole accueillie par tout l'être. " ..nous parlons de la Parole qui est vie… " " ce que nous avons entendu, ce que nous avons vu de nos yeux, ce que nous avons contemplé, ce que nos mains ont touché…, nous vous l'annonçons… " (cf.1Jn 1, 1-3)

Développer sa manière de regarder la réalité est un long exercice. Elle gardera une modestie du regard pour ne s'attacher qu'à une grande réalité : " Voici ton Dieu " (Ex 32, 4) et ce qui n'est rien que de l'or brillant ne pourrait l'aveugler et l'arrêter au milieu du chemin. Aussi est-il nécessaire de réfléchir aux résistances qui se présentent dans cette communion avec Dieu.

Les résistances à la rencontre.

Dans toute relation entre personnes surgissent des résistances. Il est notoire que nous avons tous notre territoire et le défendons contre tout étranger qui s'en approche. Dieu nous apparaît quelquefois comme une menace, comme celui que nous ne désirons pas voir, car nous voulons continuer à vivre (cf. Ex 20, 19), mais Dina se livre totalement à son créateur.

Comme pour un château avec ses murailles, ses fossés, ses ponts-levis, ses postes de garde permanente lorsqu'elle semble distraite, elle se tourne vers son Dieu. Pas question de rompre cette communion, Dina développera à un niveau élevé ce sens de la proximité avec Dieu.

Alors que certaines personnes peuvent se refermer lorsqu'elles sentent la présence de Dieu, et semblent déstabilisées, elle, pour sa part, se sent plus forte et capable de dominer la situation, comme un mystère exigeant l'invitant à progresser lentement dans la compréhension d'une réalité qui doit lui révéler son "heure" (cf. Mt 24,36). Ce qui est perçu d'autrui, est reçu et accueilli, puis, organisé selon l'expérience passée, mais ne viendra pas éteindre cette soif qu'elle a de rencontrer son Dieu, la bonté et la fidélité se rencontrent (cf. Ps 85, 11).

Parfois, nous nous sentons arrivés à une étape sûre et nous avons peur de passer à une autre; pour sa part Dina souhaitera ardemment en arriver à cette union. Jamais elle n'esquivera la rencontre même si elle doit la payer par de grands sacrifices (cf. Ps 54,8).

Les résistances ont bien des noms et leurs symptômes sont aussi variés que : la peur; l'obscurité, la sécheresse, les tentations, la dispersion, l'ennui… Dina connaîtra ce chemin quand elle dira : " …aridités, sécheresses, dégoûts, tentation de découragement et de désespoir… " (p 215) .

Pour certains la contemplation peut être ressentie comme une perte de temps, comme de moindre importance que l'urgence de travailler, comme impossible à cause des impacts d'une dure réalité qui envahit notre propre intimité, comme une évasion vers des mondes qui adouciraient la réalité et nous en éloigneraient.

Passer par ces résistances est inévitable, et il faut user de discernement (cf. Prov. 8,12). Ce passage fait aussi partie du chemin de la prière. Il peut parfois se transformer en une véritable lutte contre la mort (cf. He 12, 4), mais c'est une pâque vers une nouvelle plénitude.

L'union dans la gratuité

Pour Dina, c'est la voie par laquelle, elle avance vers une plus profonde union avec Dieu. L'Esprit entre dans son être comme l'eau dans une éponge (cf. Ex Sp 335). Quand une éponge est plongée dans l'eau, des bulles brillantes, séduisantes, viennent à la surface. Passer par ses résistances la plonge davantage dans le mystère de Dieu. Les vaines apparences s'évanouissent et laissent place à la présence de Dieu. Elle laisse Dieu être Dieu en elle. Mais Dieu n'arrive pas comme un envahisseur qui l'anéantit et la réduit à l'esclavage. Il a un pouvoir de fascination (cf. Mt 9,28) il aura pour Dina cette parole fantastique : " …ma petite moi-même… " (p 321) et encore " …viens, ma petite moi-même. Laisse-moi te faire pénétrer dans le sanctuaire de la Très Sainte Trinité….. "(p. 347).

Dieu est communion, présence où elle peut être pleinement elle-même, aimée telle qu'elle est. Elle prend conscience de ce qu'elle est, d'autant mieux qu'elle a la possibilité d'être elle-même. Se sentant aimée dans toute sa réalité, sa fragilité, elle s'accepte elle-même comme étant en chemin. L'empreinte de l'École Française (Grignon de Montfort, et autres) a laissé en elle une certaine rigidité, mais elle l'accueille et l'intègre en sa personne dans cet enlacement qui l'unit à Dieu, à un très haut niveau.

Le mot adoration peut exprimer cette expérience de communion, vécue comme confiance et abandon au Dieu de l'histoire. " C'est le Seigneur ton Dieu que tu adoreras, et à Lui seul tu rendras un culte " (Mt 4, 10) ; qui l'unit et la livre à l'ambiance protégée du silence contemplatif, mais aussi au monde, à la construction du Royaume de Dieu (cf. Mc 12, 34).

Elle ne veut se livrer qu'à Dieu seul (cf. Mt 4,10 ; cf. Lc 4,8). Pas question d'adorer des idoles (projets, personnes..) qui pourraient s'emparer d'elle et la réduire à l'esclavage en échange d'une lumière médiocre, temporaire, d'une efficacité, d'une vaine gloire de courte vision, qui prétendrait la protéger de cette voie exigeante, pavée de sacrifices, de prières, mais débouchant sur le chemin créateur la menant vers son Bien-Aimé. " …Notre Seigneur continue de me garder dans les parterres de la Très Sainte Trinité. Ce matin il m'a dit : ici, tout est abnégation absolue de toi et tout est jouissance absolue en Dieu seul… " (p. 330).

Affrontée au " non-savoir " sur Dieu, sur l'avenir…, elle affirme, au nom d'un savoir plus profond, que son mystère et celui de l'histoire résident en Dieu, Père de bonté, source inépuisable de nouvelles possibilités. Le mystère n'est plus simplement obscurité et non-sens, mais gestation d'un sens caché et d'un avenir inconnu, qui verra le jour en son temps (cf. Jn 14, 18). Le Royaume de Dieu est semé dans son coeur, et il germera pour produire du cent pour un, ainsi, atteindra la plénitude de la moisson (cf. Mt 4, 26-29) " …durant la méditation de ce matin Notre Seigneur m'a plongée plus avant dans le cœur de la très aimable Trinité…Là, m'a-t-il dit, plus rien de terrestre ni d'humain ne peut t'atteindre… " (p. 284).

En laissant Dieu être Dieu avec tout son mystère en elle, elle fait taire les paroles et les projets qui peuvent nuire au silence qui protège une rencontre de qualité dans une discrétion reconnaissante. Tous les " autres " aussi trouveront là un espace où ils pourront être eux-mêmes, sans être emprisonnés dans la communion ni rejetés, et sans non plus être sous-estimés, sans contrainte (cf. 2 Cor 9,7). Dans la mesure où elle laisse Dieu être Dieu (cf.1 Jn 4,8; cf. 2 Cor 13,11) dans le silence contemplatif, elle laisse les autres à leur devenir, finalement, elle peut être elle-même.

L'adoration du Seigneur de l'histoire est une expérience de gratuité. Elle reçoit quelque chose qu'elle ne peut provoquer ni exiger. Le don de Dieu (cf. Jn 4, 10), comme l'amour, le pardon, l'amitié…, dimensions fondamentales de la vie, ne peuvent être exigés. Dans le silence contemplatif, elle accueille la proximité de Dieu (cf. Ps 119,151), et s'offre à lui et à son dessein en toute gratuité, " … si tu savais comme tu me fais plaisir ………la plus grande joie que puisse me causer une âme , c'est de me laisser l'élever jusqu'à ma divinité……… " (p. 360) .

Elle fera naturellement don de sa vie, À l'encontre d'une attitude d'investisseur qui comptabilise tout ou de parieur qui de tout entend retirer des gains…, elle fait don de son temps, de ses activités, …de son être dans sa totalité… Donner gratuitement ce qu'elle a reçu gratuitement ayant rapport à son être tout entier. L'adoration atteint les derniers replis de son cœur, auxquels elle n'a pas accès par sa réflexion ou sa conscience; elle se libère de la peur et de la convoitise qui pourraient l'empêcher de faire don de sa vie avec tout ce que cela comporte de confiance et de partage joyeux (cf.Est.5, 9). " …ma petite épouse, l'offrande de toi-même est agréable à mon Père, …après la grâce de l'union parfaite et constante de ma volonté à celle de mon Dieu, nulle faveur divine ne pouvait me causer une joie plus grande que cette confirmation… " (p. 333).

Au plus profond de la société, dans le mystère de Dieu, son projet peut choquer. Mais, Dina démontre ici sa Foi totale, elle veille sans réserve (cf. Prov. 31, 27). Son grand besoin de cette expérience d'adoration où Dieu est chaque fois plus Dieu en elle, où chaque fois plus elle-même est en Dieu, devient cette union génératrice de bénédictions plus abondantes pour le monde. " le ciel c'est la possession de Dieu, Dieu vit en moi, je le possède, donc, je jouis du ciel sur la terre.. " (p. 127).

Aussi, trouvons-nous de nombreuses personnes qui donnent gratuitement tout ce qu'elles ont au service de la Vie et du Royaume. Comment expliquer leur sens de la gratuité et leur allégresse? Au-delà de toute explication, ces gens, avec une discrète simplicité, tels des artistes qui par des couches successives font surgir autant de tableaux de leurs pinceaux créateurs, ils deviennent des annonciateurs de Dieu (cf. Act 8,25). Par leur vie donnée, ils témoignent des fruits de la prière et de la contemplation reconnaissante à Dieu ; ils ont choisis la meilleure part pour la joie du Seigneur...(cf. Mt 23,27). " …Jésus m'aime! Je l'ai senti! Cela a duré deux secondes peut-être. Quelles délices!… "(p. 271) et encore : " ……j'ai entendu la voix de Jésus me dire : tu ne me posséderas pas plus au ciel… " (p. 214).

Voilà une expérience de communion (cf.1 Jn 1,3) source d'allégresse. Rencontrer Dieu mène à découvrir la beauté de la création, de l'ordre, de la perfection. Reconnaître et accueillir sa transcendance, qui renverse toute situation, dans une contemplation faite de louanges et chants, c'est permettre à l'être d'unifier sa dispersion intérieure et de panser ses blessures, d'où naît avec force un nouvel engagement toujours plus novateur. " …ce matin, à la fin de ma méditation, j'ai compris soudainement et clairement que mon devoir maintenant , et mon emploi dans l'éternité jusqu'à la fin du monde, est et sera de rayonner , par la Très Sainte Vierge, le Cœur de Jésus sur toutes les âmes,….. " (p. 273).

Dina, aura ces paroles prophétiques le 4 août 1925 : " …au ciel, je veux rassasier l'Amour infini du bon Dieu. Pour réaliser mon idéal, il me faut réaliser les trésors infinis de Notre Seigneur; ce bon Maître a dit : demandez et vous recevrez, eh bien! Au ciel, je serai une petite mendiante d'amour : la voilà, ma mission! Et je la commence immédiatement!… "

Léonard Bélanger, s.j. Montréal, le 20 septembre 2004

(1) BÉLANGER, Dina, Autobiographie, Les Religieuses de Jésus Marie, Sillery, 1995, 406p.

(2) Les références bibliques sont de la Bible de Jérusalem.

SOURCE : http://www.leveillee.net/ancestry/dinabiographie.htm

La bienheureuse Dina Bélanger, sœur Marie Sainte-Cécile de Rome

I. “ JE TE VEUX À JÉSUS-MARIE. ” (1897-1924)

C'EST le 30 avril 1897, qu'est née et a été baptisée à Québec Dina Bélanger. Ses parents, Octave et Séraphia Bélanger, ont bien des ressemblances avec ceux de sainte Thérèse de l'Enfant-Jésus : même milieu bourgeois, et surtout même foi et mêmes vertus qui imprègnent l'atmosphère de la petite maison de la rue du Roi à Québec. Un petit frère naîtra un an et demi plus tard, mais mourra peu de temps après ; Dina restera donc fille unique et sera le bonheur de ses parents sans aucune ombre.

Elle fait preuve d'un caractère tenace et volontaire, ce qui ne l'empêche pas de montrer une piété précoce : dès l'âge de deux ans, elle sait le Je vous salue, Marie et sa plus grande joie est de réciter l'angélus ! Solitaire de nature, elle est méditative. Ses parents remarquent l'impression que lui font les récits pieux qu'ils lui lisent : elle n'a pas encore six ans qu'elle peut méditer de longs moments sur la Passion de Jésus.

Passons vite, trop vite, sur son enfance heureuse et choyée. Notons tout de même qu'à sept ans, elle suit pour la première fois une retraite au couvent de la Congrégation Notre-Dame, son école. Elle s'y sent tellement attirée par Jésus qu'elle pense en mourir au point d'être naïvement étonnée de se trouver encore en vie le lendemain matin.

LES SUAVES PAROLES DE JÉSUS

Elle fait sa première communion le 2 mai 1907, à 10 ans. Elle jouit alors de la présence divine de Jésus en elle. Cependant, il est remarquable qu'elle ne s'y complaise pas ; au contraire ces grâces provoquent la ferme volonté de se corriger de ses défauts, notamment de la vanité, et de pratiquer davantage la charité. Le 25 mars suivant, en la fête de l'Annonciation, elle entend la voix de Notre-Seigneur pour la première fois et en est inondée de bonheur. À partir de ce moment, les grâces se multiplient accompagnées de sachets d'humilité, pour reprendre une expression de notre Père. Son curé qui est aussi son directeur spirituel dira : “ Elle est franche comme l'épée du roi ”.

Un beau jour de 1911, elle demande à ses parents d'entrer au pensionnat. Étonnés de cette requête, mais ne la pensant motivée que par le souci de bien réussir ses études, ceux-ci acceptent malgré leur peine de se priver de sa chère présence. En fait, elle aspire déjà à la vie religieuse, et celle de couventine lui paraît plus proche de cet idéal que la vie choyée à la demeure paternelle. Elle sait aussi que le pensionnat sera pour elle une grande mortification de son tempérament solitaire et timide, c'est ce qu'elle veut. Peu de temps après la rentrée, elle écrit à sa chère mère : “ Maman, ce n'est pas drôle de vivre avec les autres. ”

À NEW YORK

C'est à New York, en 1920, qu'elle entend Notre-Seigneur lui dire : “ Je te veux à Jésus-Marie ”. Comme elle résidait alors dans une maison de la Congrégation de Jésus-Marie, elle comprend aussitôt qu'elle doit devenir l'une de ces religieuses enseignantes. Avec simplicité, elle s'en étonne auprès de Jésus puisqu'elle se sent beaucoup plus attirée par la vie contemplative et qu'elle répugne à enseigner. La réponse ne lui laisse aucune échappatoire : “ Tu n'enseigneras pas longtemps ”. Cependant, son curé qui lui avait permis de faire vœu de chasteté alors qu'elle n'avait pas encore quinze ans, et qui savait qu'elle avait demandé la croix à Notre-Seigneur comme cadeau pour son quinzième anniversaire, lui refuse en 1913 la permission d'entrer au couvent. Est-ce pour ménager ses parents ou pour l'éprouver, toujours est-il qu'il lui impose d'attendre jusqu'à 23-24 ans pour lui en reparler. Elle se soumet sans récrimination et entreprend des études supérieures de piano à New York. Commence pour elle comme une double vie : celle d'une joyeuse et brillante élève pianiste se produisant avec de plus en plus de succès dans de nombreuses salles de concert, et celle d'une pieuse jeune fille hantée par le salut des âmes ; nous sommes en 1916-1917 en pleine guerre mondiale, à l'époque où Notre-Dame montre aux pastoureaux de Fatima les âmes tombant en enfer en tourbillon.

“ LE BON MAÎTRE PRIT MON PAUVRE CŒUR ”

Le 11 août 1921, elle entre au couvent de Sillery près de Québec. Après un postulat difficile, tant elle se sent incapable de mener la vie religieuse, elle est extraordinairement consolée et fortifiée lors de sa retraite d'entrée au noviciat : « C'était le dernier soir de la retraite. Pendant le temps libre qui précédait la préparation de la méditation du lendemain, je me rendis à la chapelle. L'ombre était descendue, le silence régnait. Jésus me fit entendre sa voix mystérieuse et douce ; je me sentais enivrée de pures délices, c'était la paix, l'amour. Puis, le bon Maître prit mon pauvre cœur, s'en empara, à la façon dont on enlève un objet de quelque endroit, et mit à la place – ô don de l'infinie tendresse ! – son Cœur sacré et le Cœur Immaculé de Marie. (…) Depuis ce moment, j'ai agi, aimé avec le Cœur de Notre-Seigneur et celui de ma sainte Mère. Dans mes prières particulières, je n'ai plus dit : “ Mon Dieu, je vous offre mon cœur ” ou autre formule analogue ; non, le mien, je ne l'avais plus, j'en étais délivrée. »

Pour nous rendre compte de son extraordinaire intimité avec Jésus, il convient de prendre le temps de citer cette grâce de Noël 1921 :

« Un matin, le doux Enfant me dit : “ Veux-tu, nous allons jouer à l'amour ? ” Moi, je me voyais petite comme lui. “ Oh ! oui, mon cher Jésus ”, lui répondis-je.

– Eh bien ! reprit-il, celui de nous deux qui aimera le plus gagnera.

J'eus alors l'impression que j'avais le moyen puissant d'engager la partie.

– Je t'ai créée, continua l'aimable Sauveur, je t'ai donné la foi dès les premières heures de ton existence, je t'ai entourée et prévenue de grâces sans nombre et précieuses, je t'ai rachetée, pardonnée, appelée à la vie religieuse : tout cela, c'est mon amour. Et toi ?

– Jésus, je vous aime autant que je le puis et, pour vous prouver mon amour, je ne veux rien, rien vous refuser.

– Je sais, mais mon amour est infini, et le tien ?

– Le mien, ô divin Enfant, il est infini comme le vôtre, parce que je vous aime avec votre Cœur !

– Tu as raison ; donc la partie est égale, nous avons gagné tous les deux !

Un autre matin, mon charmant petit Roi me proposa :

– Jouons à la croix, veux-tu ?

– Oui, Jésus.

Mais à ce jeu-là, je ne sentais pas autant de hardiesse qu'à celui de l'amour, parce qu'il me semblait plus difficile de me soustraire à la défaite.

– Celui des deux qui portera le mieux sa croix l'un pour l'autre gagnera.

– C'est comme vous le voulez.

– Vois-tu, à Bethléem, je nais dans la pauvreté ; en Égypte, à Nazareth, durant ma vie publique, au Calvaire, toujours et partout la souffrance et l'humiliation ; depuis, dans l'Eucharistie, l'anéantissement complet, et de combien de maux suis-je victime dans le sacrement de l'amour ! Et toi, que souffres-tu pour moi ?

– Jésus, je suis heureuse d'accepter toutes les petites peines que vous daignez m'envoyer, et je vous remercie à l'avance pour celles que votre bonté me réserve.

– J'ai tout subi et j'endure tout sans me plaindre.

– Vous savez que je veux porter ma croix avec joie.

– J'ai choisi ce qu'il y avait de plus pénible.

Ma réponse commença à se faire hésitante :

– Mon bon Maître, vous savez bien mon désir sincère, ma volonté ferme de ne jamais être infidèle à la moindre de vos grâces. Je suis faible, mais vous connaissez ma nature. Et votre croix, je l'aime avec passion en ce qu'elle a de plus pénible.

– Mes souffrances, reprit enfin l'aimable Sauveur, ont une valeur infinie. Que valent les tiennes ?

Je vis les miennes pauvres, misérables ; triste, je me tournai vers la Sainte Vierge, la suppliant de m'éclairer. La lumière ne tarda pas.

– Jésus, répondis-je avec bonheur, les miennes, je les unis aux vôtres et ainsi ma pauvreté est couverte de vos mérites infinis.

– Eh bien ! conclut le divin Enfant, cette fois encore, la partie est égale ! »

LA VOIE D'ENFANCE

De telles grâces produisent dans l'âme de notre jeune novice un souci de fidélité dans les petites choses, en particulier pour tout ce qui relève du devoir d'état. À la même époque, Notre-Seigneur disait à Sœur Lucie de Fatima : « Le sacrifice qu'exigent de chacun l'accomplissement de son propre devoir et l'observance de ma loi, voilà la pénitence que je demande et que j'exige maintenant. » Le bon Maître veillera à ce qu'il en soit manifestement ainsi pour celle qui, le 15 février 1922, recevant le saint habit de son ordre, reçoit le nom de Sœur Marie Sainte-Cécile de Rome. Elle aura beaucoup à souffrir mais sans jamais faire de pénitences extraordinaires, faute d'en avoir la permission !

Le 15 août 1923, elle achève son noviciat au milieu de ses compagnes extraordinairement ferventes. Notre-Seigneur lui dira plusieurs fois la satisfaction que lui donne ce noviciat. La maîtresse des novices, Sœur Sainte-Élisabeth, a une dévotion particulière pour le Cœur eucharistique de Jésus.

Comme Jésus le lui avait dit à New York, elle n'enseignera que quelques semaines malgré des dons étonnants et un rayonnement indéniable comme en témoigne la mère d'une de ses élèves, qui, ne sachant pas son nom, la désigne comme “ la sœur qui a le Ciel dans les yeux. ” Diverses maladies vont l'obliger à s'installer pratiquement à demeure à l'infirmerie de la Maison provinciale de Sillery.

C'est à cette époque (1924) que Notre-Seigneur lui donne une seconde patronne en la personne de Sœur Thérèse de l'Enfant-Jésus que Pie XI béatifiera l'année suivante. « Elle doit me conduire dans la voie de l'amour et de l'abandon, prendre soin du travail intérieur de mon âme. (…) Par son intercession, elle m'a ouvert le jardin de la confiance. Alors j'ai goûté le vrai fruit de l'abandon. De plus, elle m'a fait avancer dans l'esprit d'enfance (...). Et toute son action, inutile de le dire, porte le cachet de l'amour. » Nous retrouvons sous la plume de Sœur Marie Sainte-Cécile de Rome, la même explication de la voie d'enfance que celle de notre Père dans sa retraite sur Sainte-Thérèse nouvelle. Il s'agit de pratiquer une parfaite ouverture d'âme, de ranger toute sa vie sous l'obéissance sans domaine réservé, de ne tenir à rien pour être en tout soumis à Jésus. Une des paroles de son Bon Maître revient alors comme un refrain sous sa plume : “ Laisse-moi faire. ”

Une autre leçon qu'elle apprend de Notre-Seigneur en ces années 1924-25 est l'union de Jésus et de Marie. Les deux agissent toujours ensemble, d'un même mouvement dans son âme. “ Je te veux à Jésus-Marie ” lui avait-il dit à New York, elle comprend maintenant qu'il ne s'agit pas uniquement de sa congrégation, mais plus encore d'une réalité mystique.

Ses supérieures sont émerveillées de ses vertus et des grâces qu'elle reçoit et qu'elle leur conte en toute simplicité ; avec sagesse, elles la maintiennent dans l'ombre. Néanmoins, pressentant que Notre-Seigneur ne tarderait pas à l'appeler auprès de Lui, elles lui ordonnent d'écrire le récit de sa vie ; Jésus le lui avait dit aussi à New York : “ Tu feras beaucoup de bien par tes écrits. ”

SPONSA CHRISTI

Nous devons passer rapidement sur ces années qui constituent cependant la partie la plus nourrie de son autobiographie. Citons toutefois cette vision semblable à celles dont la bienheureuse Catherine de Saint-Augustin bénéficiait à Québec, trois siècles auparavant. « Le 22 novembre, fête de la sainte Cécile, Jésus me dit, le matin, à l'heure de la messe : “ Tu ne peux assister à la sainte messe ; eh bien ! viens entendre celle du ciel, où l'on chante aussi sainte Cécile. ” Aussitôt, il me sembla être au paradis. Je croyais entendre des harmonies dont la suavité et la puissance sont inconnues sur la terre. Puis la multitude des anges et des saints entonna un cantique à la louange du Dieu éternel : Gloria in excelsis Deo ! Des instruments innombrables accompagnaient. Sans interruption des instruments, succéda un Sanctus. Oh ! ceux-là seuls à qui le Seigneur en accorde la grâce peuvent comprendre ces contemplations ! Ce Sanctus surtout dépassait tout ce que mon imagination peut concevoir d'harmonieux, d'ineffable, d'enivrant. J'entendis la voix des enfants, celle des confesseurs, des saintes femmes, des apôtres, des martyrs ; j'entendis des voix incomparablement plus belles, plus douces et plus riches que les précédentes : c'était le cortège des vierges qui suit l'Agneau partout où il va. Ces différents chœurs alternaient entre eux ou se fondaient en un seul. Ensuite, les instruments ne cessant pas, ce fut un cantique d'actions de grâces au Seigneur glorifié dans sainte Cécile, un chant en l'honneur de cette dernière. La troupe des anges et des saints la loua ; puis, les harmonies devinrent très, très douces, et Cécile, seule, modula son hymne d'amour et de reconnaissance envers l'Époux. Quels accents purs ! Les chœurs reprirent et terminèrent cette louange. Les instruments vibraient toujours. Jésus me dit : “ C'est l'heure, il faut retourner sur la terre. ” J'ouvris les yeux, j'écoutai autour de moi, je reconnus que c'était l'instant même où la messe se terminait à la chapelle. »

Admirable délicatesse de Jésus pour celle qui est déjà son épouse et qu'il traite ainsi. Cependant, c'est le 15 août 1924 que sa mission proprement dite commence. Un an auparavant, Jésus lui avait dit : « Tu vas faire profession, et puis un an plus tard, le 15 août, en la fête de l'Assomption de ma Mère, je viendrai te chercher par la mort. » Ses supérieures le savaient, et, comme elle était à l'infirmerie, toutes avec elle attendaient la délivrance. Or le 16 août 1924… elle est toujours bien vivante. Non seulement cela, mais à partir de ce jour Jésus se tait. Chacun peut imaginer l'inquiétude des supérieures, mais plus encore l'angoisse et la peine de Sr Marie Sainte-Cécile de Rome, livrée à la crainte d'être dans l'illusion depuis tant de mois. Cependant, son humilité, son calme, sa piété constante, son abandon rassurent très vite ceux qui ont la charge de la guider. Mais elle, elle devra attendre jusqu'au 25 janvier 1925, fête de la conversion de saint Paul, pour entendre de nouveau la voix suave de Jésus lui expliquant qu'elle est bien morte à elle-même : « Tu ne me posséderas pas plus au Ciel car je t'ai absorbée en entier. » Elle reçoit alors des lumières mystiques sur la présence de la Sainte Trinité en son âme, et elle comprend que le moindre de ses actes d'amour est une source de grâces pour les âmes. Débute alors la dernière étape de sa vie, consacrée à l'union au Cœur eucharistique de Jésus pour le salut des âmes dans un monde qui plonge peu à peu dans les ténèbres. Nous sommes donc en 1925, l'année des apparitions de Pontevedra…

II. ÉPOUSE DU CŒUR EUCHARISTIQUE DE JÉSUS

Ce 25 janvier, Notre-Seigneur lui explique que, le 14 août précédent, il était bien venu la chercher comme Il le lui avait annoncé un an auparavant, puisqu'Il l'a absorbée en entier. Elle ne sait pas alors qu'il lui reste encore six années à vivre, le plus souvent alitée à l'infirmerie de la Maison provinciale des Sœurs de Jésus-Marie à Sillery, près de Québec.

Ces longs mois de maladie ne sont que l'aspect extérieur, visible à tous, d'une réalité mystique qui demeure cachée sauf pour ses supérieures : elle est épouse du Cœur eucharistique de Jésus. C'est dire que Notre-Seigneur la comblera de grâces et de consolations infinies, qu'elle partagera l'ardeur du Cœur eucharistique de son divin Époux pour le salut des âmes et sa souffrance de ne pouvoir la satisfaire ; mais aussi qu'elle sera récompensée par une fécondité spirituelle remarquable.

LE VŒU DU PLUS PARFAIT

Déjà elle avait fait le vœu du plus parfait alors que son âme se trouvait plongée encore dans la nuit ; c'était le 3 octobre 1924, premier vendredi du mois du Rosaire, treizième anniversaire de son vœu de virginité : « Mon Dieu, avec votre grâce sainte et le secours de Marie, ma bonne Mère, je fais vœu du plus parfait. Mon Jésus, je fais vœu de te laisser agir avec toute la perfection avec laquelle tu désires agir en moi ; je fais vœu de choisir toujours le plus parfait. » Elle écrira aussi à ce sujet : « Loin de me sentir enchaînée par ce vœu, rigoureux en apparence, j'étais plus libre que jamais ; et si ma liberté pouvait s'accroître, je dirais que de jour en jour, depuis deux mois et demi, elle augmente sans cesse. C'est que Jésus est la Vie, la Force, le divin Agissant en mon être. (…) L'obéissance était ma règle du plus parfait. (…) Je n'ai pas émis ce vœu parce que je me pensais parfaite, oh ! non, non, mille fois non ! J'ai désiré prononcer ce vœu et je m'y suis engagée tout simplement pour dire au bon Dieu que je l'aimais. » Et ce qui est très thérésien : « Il n'en reste pas moins réel que je multiplie imperfections, manquements, sottises, involontairement, c'est vrai ; mais tout cela me prouve ma misère, mon impuissance. Et, me voyant si digne de mépris et si pauvre, je m'élance, avec le vol de l'aigle, dans les régions de la Bonté infinie. (…) Puis, souvent, je prends mon crucifix, je baise les plaies sacrées, la plaie de l'épaule droite et sa lèvre adorable, et j'ajoute : “ Cher Jésus, si je n'avais pas commis cette sottise, tu n'aurais pas eu tant de baisers et tant d'actes d'amour. ” »

L'ABANDON, VERTU ACTIVE

Elle jouit alors de grâces ineffables qui lui font comprendre la perfection infinie de son Époux et l'immense fécondité promise à la créature élevée par grâce à l'union mystique au divin Maître. « Des millions d'âmes sur la terre attendent des grâces de salut et de sanctification de mon abandon à l'action divine. » Elle comprend alors que son rôle d'épouse est de fixer son regard amoureux sur son Époux, sa fidélité en cet office est la cause de sa fécondité et de sa force dans les épreuves qui ne vont pas tarder : « Si, une seconde seulement, je regardais le rien que je suis, je sens que je faiblirais aussitôt. » Car la tuberculose commence son œuvre destructrice, à laquelle s'ajoutent les tentations : en particulier, des scrupules l'assaillent pour la détourner de communier. Elle combat avec vaillance, un jour même elle se précipite à la chapelle, au tabernacle … « j'aurais volé une hostie ! »

Ces terribles souffrances ne l'accablent pas, au contraire : « Le Seigneur cherche des âmes qui le servent avec joie. L'obscurité comme la lumière, la désolation comme la consolation, l'amertume comme la suavité, tout vient de sa main généreuse ou, plutôt, jaillit de son Cœur comme un trait enflammé par l'amour. Notre vie devrait être une continuelle action de grâces, un prélude joyeux au cantique de la louange éternelle. »

Le 30 novembre 1925, les souffrances qu'elle aura à subir lui sont révélées. La Sainte Vierge lui fait alors comprendre qu'elle n'est pas assez “ ambitieuse ”, qu'elle peut satisfaire tous les attributs divins et non pas seulement l'amour. Sur ordre de ses supérieures, elle essaie d'expliciter tout cela dans son autobiographie ; elle coupe court : « Mais, hélas ! que disent ces expressions si pauvres pour traduire mon idéal, infini comme mon Dieu ! Le silence me satisfait davantage et je résume tout, en suppliant Jésus et Marie de s'écrier à ma place : “ Notre Père, qui êtes aux cieux, que votre nom soit sanctifié, que votre règne arrive, que votre volonté soit faite sur la terre comme au ciel ! Ainsi soit-il ! ” »

« MON JOYAU, C'EST TA CROIX ! »

Toute l'année 1926 n'est qu'une succession de grâces qui avivent son désir d'offrir des sacrifices à Jésus : « Ô Vierge immaculée, ma Mère, je vous demande l'amour, la souffrance, les âmes ! Je voudrais la croix de Jésus. La croix ! ce seul mot me fait tressaillir d'allégresse. Ah ! que ne puis-je parcourir l'univers, recueillir toutes les croix que le bon Dieu y a semées (…) Et pourtant, la multitude des croix humaines ne saurait me contenter. C'est la croix divine qu'il me faudrait pour satisfaire ma soif, la croix de mon Sauveur (…) Mon Thabor, ô Jésus, c'est ton Calvaire ! C'est là, sur la montagne bénie de ton sacrifice, que je suis heureuse de dresser ma tente. Mon joyau, c'est ta Croix. »

Le 23 février 1926 elle écrit ces lignes dignes de sainte Marguerite-Marie, de sainte Thérèse ou encore de sœur Lucie de Fatima : « Jésus cherche des âmes qui le consolent. Son Cœur eucharistique souffre ! Oh ! comme il souffre !… Il désire des âmes entièrement livrées à son amour ; des âmes délicates qui non seulement ne lui refusent rien, mais saisissent avec empressement l'occasion de lui faire plaisir, qui préviennent ses désirs et l'entourent d'attentions, petites en elles-mêmes et néanmoins grandes par la charité ; des âmes qui lui offrent tous les petits riens que sa bonté sème à chaque instant au cours d'une journée. (…) Jésus souffre… Combien peu d'âmes comprennent la plainte de son Cœur au tabernacle !… Plusieurs l'entendent ; bien peu, hélas ! la comprennent ! » À commencer par l'éditeur de l'Autobiographie qui se sent obligé d'ajouter une note à ces propos pourtant clairs afin d'en réduire la portée : « Depuis sa résurrection, le Christ jouit d'une béatitude parfaite. Cependant quand les âmes contemplatives voient Notre-Seigneur souffrant, et même se plaignant à elles des péchés et des ingratitudes des hommes, ce n'est point une illusion. Elles voient actuellement Jésus tel qu'il a souffert dans son agonie, et elles sont appelées actuellement à compatir à ses souffrances et à les partager. On pense que l'ange qui consola Notre-Seigneur au Jardin des Oliviers le fit en lui montrant toutes les âmes fidèles qui, jusqu'à la fin du monde, devaient compatir à ses souffrances. » Pourtant, Marie Sainte-Cécile de Rome parle bien de la souffrance actuelle du Cœur de Jésus au tabernacle, dont la cause est l'attiédissement des âmes consacrées.

LA DÉFAILLANCE DES ÂMES CONSACRÉES

C'est alors que la vie et les écrits de la bienheureuse Dina Bélanger prennent pour nous un relief particulier, tant elles sont en harmonie avec les plaintes de Notre-Seigneur et de Notre-Dame à sœur Lucie de Fatima, tant elles nous montrent la défaillance de la hiérarchie de l'Église dans sa cause immédiate. Les textes ici abondent, par exemple ce texte du 26 novembre 1926 ; ce jour-là Notre-Seigneur lui a demandé de méditer la parole du Pater : “ Mon Père, que votre volonté soit faite. ” « Mon doux Maître a ajouté : “ Si les âmes religieuses savaient ! Elles ne savent pas ! Hélas ! plusieurs ne savent pas parce qu'elles ont peur de savoir ! Elles ont peur de renoncer à certaines fantaisies… Je n'appelle pas toutes les âmes consacrées à compatir sensiblement et d'une manière spéciale à mon agonie (…). Mais j'appelle toutes les âmes consacrées à consoler mon Cœur par l'obéissance, la régularité, la parfaite observance de la Règle, l'application à la perfection en tout, par pur amour pour moi. ” »

Ce ne fut guère le programme de la réforme conciliaire… Notre-Seigneur l'avait fait comprendre à sa petite épouse, elle a vu le monde entrer insensiblement dans l'obscurité à cause de la désaffection des âmes consacrées. Aussi son zèle pour souffrir ne fait-il qu'augmenter afin d'empêcher, s'il était possible, ce malheur. Jésus la satisfait le 22 janvier 1927 : « C'était un samedi, la fête de Notre-Dame de Fourvière et la clôture des Quarante-Heures. Durant ma méditation, au pied du Saint-Sacrement exposé, je me suis trouvée soudainement envahie par une grande paix. J'éprouvais déjà la présence de mon divin Maître, mais il y avait quelque chose de plus que dans l'union ordinaire, pourtant si intime, du jeudi et du vendredi. En effet, Notre-Seigneur m'accorda une grande faveur : les stigmates d'amour de ses plaies sacrées. De son Cœur divin, des flammes rayonnaient sur les pieds, les mains et le cœur de mon être anéanti dans le sien. La Très Sainte Vierge posa ces flammes sur mes membres et Jésus y imprima les stigmates d'amour de ses plaies sacrées. (…) Depuis quelques semaines, Notre-Seigneur se plaît à m'appeler : “ ma petite Moi-même. ” »

LA TENDRESSE INEFFABLE DU CŒUR DE JÉSUS

Les premiers mois de 1927 sont pour elle une succession de tendresses du Cœur eucharistique. Elle comprend ainsi que les sentiments qui animaient ce divin Cœur durant sa Passion demeurent : « Il a toujours hâte, grande hâte de se donner… » Les textes émouvants abondent, citons-en quelques-uns : « Mon Cœur eucharistique aime beaucoup à faire des confidences aux âmes, c'est comme un besoin pour lui. Mais il trouve peu d'âmes pures qui le comprennent. Pour recevoir mes confidences intimes, il faut une âme bien pure, une âme qui s'applique constamment à penser et à agir purement pour moi. Je voudrais beaucoup d'âmes bien pures. » Après lui avoir fait part d'une tendresse inconnue qui l'enivrait de divines suavités, Il lui dit le Jeudi saint 1927 : « Mon Cœur pense sans cesse à unir les âmes à lui par l'Eucharistie, comme il est uni lui-même à mon Père par l'amour dans l'unité et la charité parfaites. “ Mon Père, qu'ils soient un en nous comme nous sommes un, vous en moi, et moi en vous. ” Voilà la prière qui est l'expression de la pensée de mon Cœur eucharistique. » Le lendemain, Vendredi saint : « Mon bon Maître me fait participer aux sentiments de tendresse de son Cœur durant sa Passion et sur la croix. La tendresse du Cœur de Jésus ! Ah ! je ne l'ai jamais comprise jusqu'à hier et aujourd'hui. Les mots humains ne disent rien. Les attendrissements du cœur de la meilleure des mères n'ont rien de comparable avec elle. Le Cœur de Jésus est un abîme de tendresse… c'est tout ce que je sais dire, parce que je n'ai pas d'expression pour traduire ce que je comprends. »

LES OUBLIS ET ABANDONS DU CŒUR DE JÉSUS

Peu à peu, comme l'Époux partage ses peines avec son épouse, Notre-Seigneur l'introduit dans l'angoisse de son Cœur : la tiédeur des âmes consacrées fait obstacle à sa miséricorde pour une multitude d'âmes. Remarquons à quel point nous sommes loin d'une conception individualiste, autonomiste, de la religion. Comme le disent nos 150 Points : “ nul ne naît enfant trouvé dans l'ordre de la grâce ”. Les paroles de Notre-Seigneur font comprendre les conséquences incalculables de l'apostasie des âmes consacrées. Lisons ce texte du 28 avril 1927 : « Regarde toutes ces âmes. Vois-tu comme il y en a bien peu qui demeurent sans cesse entièrement livrées à moi ! Le jour de sa profession, on se donne sans réserve, mais on reprend ensuite des lambeaux de soi-même. Dans les grandes actions, dans les principaux points de la Règle, on accomplit ma volonté, mais, dans les toutes petites choses, on ne s'occupe pas de mon bon plaisir. Vois-tu ces âmes (en me montrant toutes celles qui étaient distraites) : les unes ont les yeux tournés vers le monde pour regarder ce qui s'y passe ; les autres ont les oreilles ouvertes pour apprendre toutes sortes de nouvelles ; les autres parlent durant le silence pour passer des réflexions inutiles ou pour critiquer ; d'autres entretiennent dans leur mémoire les vains souvenirs du passé ; celles-là bâtissent dans leur imagination toutes sortes de plans dans leurs intérêts personnels ; celles-là s'amusent à des désirs inutiles ; celles-là gardent dans leur volonté une réserve pour elles-mêmes… Et moi, je passe… Mon Cœur demande de la consolation, et toutes ces âmes, s'occupant d'elles-mêmes ou du monde, ne me consolent pas. (…) Je connais la faiblesse humaine, je pardonne toujours, j'oublie l'indélicatesse quand on revient à moi, mais cela n'empêche que mon Cœur a ressenti la blessure. Je les aime tant, mes âmes consacrées ! Dès qu'elles se retournent vers moi, je leur souris, parce que je les aime d'un amour infini, et mes regards sont constamment fixés sur elles. »

Comme à sainte Marguerite-Marie, Notre-Seigneur lui montre l'état lamentable de certaines âmes consacrées qui ont perdu l'état de grâce. Elle s'offre alors pour consoler son Dieu et Jésus lui montre ces âmes qui se repentent. « Je te fais voir la multitude des âmes consacrées jusqu'à la fin des temps pour te faire comprendre le rayonnement, même d'une seule âme entièrement livrée à moi, sur toutes les autres âmes. Tu vois que, par elle, mes rayons s'étendent au loin, au loin, à l'extrême limite, c'est-à-dire que je fais du bien jusqu'à la fin des temps. (…) Si toutes les âmes consacrées ne me refusaient rien, si elles me laissaient sans cesse librement agir en elles, toutes les autres âmes seraient sauvées. (…) Ma petite épouse, si je vois tomber tant d'âmes dans l'enfer, c'est sans doute parce qu'elles le veulent bien, mais c'est aussi à cause de l'abus que les âmes consacrées font de mes grâces. Prie et supplie, par ma très sainte Mère et par mon Cœur divin, prie et supplie mon Père céleste de sauver et de sanctifier toutes les âmes. (…) Prie et supplie mon divin Père. Supplier, cela veut dire prier avec insistance, prier sans se lasser, prier avec l'assurance d'être exaucé. Prie et supplie ! »

AVEC JÉSUS, À LA CONQUÊTE DES ÂMES

C'est avec une ardeur inouïe qu'elle va se donner à cet office de consolation du Cœur eucharistique de Jésus, en particulier pour la sanctification des âmes consacrées : c'est sa mission particulière. « 23 septembre 1927. Le Cœur de Jésus m'emmène avec lui à la conquête des âmes. C'est lui qui fait tout le travail, et moi je lui donne mon ennui, mes petites souffrances, je n'ai qu'à le laisser faire et à ne rien lui refuser. Il m'a bien avertie, hier matin, qu'on ne va pas à la conquête des âmes sans de grandes fatigues ni sans peines, mais tout est si bon avec lui et pour lui. (…) 8 novembre. Laisse-moi te plonger dans l'humiliation et ne t'occupe que de moi seul. Si tu savais combien il y a d'âmes consacrées qui refusent de se soumettre à l'autorité, à cause de leur orgueil ! Laisse-moi te plonger dans l'humiliation et, durant ce temps, je donnerai à beaucoup d'âmes consacrées la grâce de sortir de leur orgueil. (…) 11 octobre 1928. De l'amour ! de l'amour ! J'ai soif des âmes ! Un grand nombre d'âmes se perdent parce que beaucoup de mes prêtres ne m'aiment pas assez. Ils ne touchent pas les cœurs parce qu'ils ne sont pas assez unis à moi. Ils comptent trop sur des moyens humains et sur leur activité propre, et pas assez sur mon action divine. » Ainsi accompagnera-t-elle son époux dans sa quête des âmes jusqu'à ses derniers jours, dans sa vie de malade apparemment ordinaire, souffrant comme toutes ses compagnes de l'infirmerie et sans jamais faire la moindre pénitence particulière. « Tu me laisses faire en toi, eh bien ! moi, je te laisse faire en mon Cœur. Tous mes trésors infinis sont à toi. Par ma très sainte Mère, donne-les, donne-les aux âmes. »

NOVISSIMA VERBA

Ses derniers mois ressemblent beaucoup à ceux de sainte Thérèse de l'Enfant-Jésus. Le 30 avril 1929, jour de son trente-deuxième anniversaire, elle est conduite dans la partie de l'infirmerie réservée aux tuberculeuses. Tandis que la maladie progresse, elle témoigne d'un oubli d'elle-même, d'une gaîté semblable à celle de la sainte carmélite de Lisieux. Elle regrette de ne pouvoir témoigner sa gratitude à ses sœurs, mais Jésus la rassure : « C'est moi qui paierai tes dettes. (…) Je les paierai en Dieu, je les paierai avec mon Cœur. À chaque personne qui t'aura rendu le moindre service ou causé le moindre plaisir, je donnerai des grâces en retour. Mais, au ciel, tu paieras de plus toi-même tes dettes. Je t'ai donné mon Cœur, c'est pour jamais. Tu devras donc distribuer mes richesses par ma très Sainte Mère. » À partir de juillet, elle n'a plus la force de tenir un crayon. Si ses supérieures connaissent son intimité avec Jésus, les autres religieuses ne manquent pas de remarquer ses admirables vertus. On permet à ses parents de la visiter ; son père lui dit combien ils prient pour sa guérison mais, ajoute-t-il, « il nous semble que tu ne nous aides pas beaucoup. – Papa, répond-elle, je ne veux que la volonté du bon Dieu. » Ils la visiteront régulièrement jusqu'au dernier jour, mais les voir souffrir lui est une intense souffrance supplémentaire.

Elle se consume rapidement, mais à ses supérieures elle dit : « Qu'il fait bon se livrer à Jésus ! Qu'Il est fidèle ! Qu'Il est généreux ! Qu' Il est délicat dans les plus petites choses ! Que sa bonté me touche… C'est mon emploi de souffrir… Que je suis heureuse ! Oh ! le bonheur d'être religieuse ! Je m'en vais chez le bon Dieu travailler pour mon “ Jésus-Marie ” jusqu'à la fin du monde… pour les autres âmes aussi… Je donnerai de la joie… C'est une consommation de tous les instants que cette faiblesse générale, cette oppression, ces points violents… On se sent démolie et détruite pour Lui… Que c'est bon ! »

« Le matin du 4 septembre 1929, nous dit sa biographe, elle eut une grande faiblesse qui dura tout le temps de la récitation des litanies, du chapelet et des prières des agonisants. Elle reprit cependant conscience et garda une parfaite connaissance jusqu'à la fin. À un mot de réconfort que quelqu'une lui dit à ce moment, elle répondit d'un ton pénétré : « Jésus prie », et le sourire qui éclaira son visage parut à toutes si extraordinaire que l'on voulut la photographier pour le conserver. »

L'après-midi, elle récita encore un chapelet avec Mère Sainte-Élisabeth, puis elle ajouta d'un air réjoui : « La mort s'en vient ». « Regardant les sœurs qui étaient près d'elle, elle leur sourit. Ce sourire avait quelque chose de si pur, de si angélique, que les religieuses en gardèrent un souvenir ému. Vers trois heures, elle murmura : “ J'étouffe ”. La supérieure provinciale et les conseillères appelées à la hâte arrivèrent pour recueillir son dernier soupir. Elle expirait dans l'attitude de sainte Thérèse de l'Enfant-Jésus : presque assise dans son lit, la tête rejetée en arrière, les yeux fixés au ciel. Elle avait trente-deux ans dont huit de vie religieuse. »

Le 1er janvier 1995, notre Père commenta une vision du Cœur eucharistique de Jésus-Marie qu'eut la sœur Marie Sainte-Cécile de Rome. Sa conclusion montrait l'intérêt pour nous de ces révélations privées mais authentifiées par la béatification, le 20 mars 1993, de leur bénéficiaire ; elle reste actuelle : « Nous serons encouragés à aller dans le sens de ces dévotions qui paraissent propres à notre Ordre, à notre accroissement de piété, et même si l'année doit être dure, nous sentons bien que c'est Jésus et Marie qui règnent sur Dieu le Père, et donc, ils ont la parfaite maîtrise de l'Esprit-créateur et sauront bien faire de cette année, une année sainte pour nous, une année glorieuse pour le Cœur de Jésus et de Marie, une année de règne grandissant pour ces deux Cœurs, dans tout l'univers. »

RC n° 50 et 51, octobre et novembre 1997

SOURCE : https://crc-canada.net/eglise-au-canada/20e-siecle/bse-dina-belanger.html

Dina Bélanger, élève au couvent de Bellevue à Québec en 1912.

Dina Bélanger, a student at the Bellevue convent in Quebec City in 1912.

https://www.jesus-marie.ca/centre-dina-belanger/

Blessed Maria Dina Bélanger

Also known as

Dina Bélanger

Maria Adelaide Dina Bélanger

Marie of Saint Cecilia of Rome

Marie-Marguerite-Dina-Adélaïde Bélanger

The “Little Flower” of Canada

Memorial

4 September

Profile

Born to Olivier Octave Bélanger and Séraphia Matte, Dina, as her family called her, was baptized when just a few hours old. Her parents had a little boy, Joseph-Simeon-Gustave, when Dina was 17 months old, but her brother died at three months, the girl grew up an only child. Her family was financially well off, and Dina received a good early education at home; her mother began teaching her the faith, her prayers and the Sign of the Cross when she was just a toddler. Dina was a bit high-strung as a child, sensitive with a tendency to become selfish and combative, but the example of her parents, who distributed alms to the poor, and visited the sick and bereaved, refusing all public recognition for their work, helped change her attitude.

She was educated by the Notre-Dame Sisters at the convent schools of Saint-Roch in 1903, Notre-Dame de Jacques-Cartier beginning in 1909 and the Bellevue boarding school in Québec in the autumn of 1911; in all these places she was noted as an excellent student who shied away from any recognition. She began studying the piano at age 8, and seems to have been a gifted young musician. Dina received Confirmation and made her First Communion on 2 May 1907 at age 10; she later wrote about the day that “Jesus was in me and I in him.” On 20 March 1908, at age 11, she received a vision of Jesus. On the first Friday in October 1911 she dedicated herself to Christ and service to the Church, but did not yet know how she would put it into practice.

Maria Dina graduated from school in 1914 and became a piano teacher. In October 1916, she and two friends, both of whom later also became nuns, moved to New York to study piano, music and composition at the Institute of Musical Art (also known as the Conservatory) there; she was terribly homesick and had to learn English, but persevered and graduated in 1918. Beginning March 1917, Dina went through a period of about six years of the spiritual desert where she would fall into despair, doubted her calling and sometimes doubting her faith. She left the Conservatory, returned to her parent’s home, continued her studies by mail and perform in charity fund-raising concerts; Dina considered herself a mediocre performer, but audiences considered her an excellent musician. She maintained a dedication to the the Blessed Virgin Mary and the Sacred Heart of Jesus, led a very ascetic life, and by 11 August 1921 she had recovered her faith, zeal, and sense of a calling so much that she joined the Congregation of Religious of Jesus and Mary in Québec. She began her novitiate on 15 February 1922 at the convent of Jésus-Marie in Sillery, Québec, taking the name Sister Maria di Santa Cecilia Romana; she made private vows on 25 March 1922 and then public vows on 15 August 1923.

Dina was assigned to teach music at the convents of Saint-Michel-de-Bellechasse and Jésus-Marie, but tuberculosis, and a bout of scarlet fever contracted while caring for a sick child, began destroying her health, which led to frequent periods in the infirmary. Her superior at the convent, noting the young nun‘s spirituality, asked her to write an autobiography; as a matter of obedience, she did, and the work is still in print. She composed a series of musical works to express her experience of mystical union with Christ. Though effectively confined to the infirmary by this point, on 15 August 1928 Dina was permitted to make her perpetual vows. She spent her final days praying, writing in her autobiography, composing, transcribing musical scores, and helping to teach music teachers until she finally became too weak to do anything but pray and contemplate the life to come. The Salle Dina-Bélanger, Québec Music Festival Dina Bélanger, and the Collège Dina Bélanger in Saint-Michel-de-Bellechasse are named in her honor.

Born

30 April 1897 in the parish of Notre-Dame-de-Jacques-Cartier, part of the Saint-Roch district of Québec, Canada

Died

4 September 1929 in the Jésus-Marie convent, Sillery, Québec, Canada of tuberculosis while contemplating an image of the Eucharistic Heart of Jesus

buried on 7 September at the church of the Jésus-Marie convent

exhumed in 1951 as part of the canonization investigation

exhumed in May 1990 as part of the canonization investigation

Venerated

13 May 1989 by Pope John Paul II (decree of heroic virtues)

her parents were still alive during the investigation, and were interviewed about her life and spirituality

Beatified

20 March 1993 by Pope John Paul II, celebrated in Saint Peter’s Square in Rome, Italy

the beatification miracle involved the cure of a hydrocephalic infant, Jules Chiasson, in 1939 in Lamèque, New Brunswick, Canada following a novena to Blessed Dina by the family

Additional Information

Saints of the Day, by Katherine Rabenstein

books

The Autobiography of Dina Belanger

Our Sunday Visitor’s Encyclopedia of Saints

other sites in english

Aleteia

Hagiography Circle

John Paul Meenan: Dina Belanger’s Quest for Holiness

Servants of the Pierced Hearts of Jesus and Mary: Life of Blessed Dina

Servants of the Pierced Hearts of Jesus and Mary: Quotes from Blessed Dina

Wikipedia

video

YouTube PlayList

sitios en español

Hagiopedia

Martirologio Romano, 2001 edición

sites en français

La Congrégation des Religieuses de Jésus-Marie

Wikipedia

fonti in italiano

Dicastero delle Cause dei Santi

Santi e Beati

Wikipedia

strony w jezyku polskim

Opoka

Wikipedia

Reading

My task throughout eternity, and until the end of the world, is and will be to radiate, through the most Holy Virgin, the Heart of Jesus on all souls. – Blessed Dina Bélanger

She had musical gifts that have undoubtedly prepared the reception of the divine presence and praise that goes beyond words. – Pope Saint John Paul II

MLA Citation

“Blessed Maria Dina Bélanger“. CatholicSaints.Info. 3 July 2023. Web. 3 September 2024. <https://catholicsaints.info/blessed-maria-dina-belanger/>

SOURCE : https://catholicsaints.info/blessed-maria-dina-belanger/

Blessed Dina Bélanger (AC)

(also known as Marie Sainte-Cecile of Rome)

Born in Québec, Canada, 1897; died 1929; beatified by Pope John Paul II in 1993. When Dina joined the Sisters of Jesus-Marie in Rome (founded by Saint Claudine Thevenet), she took the name Marie Sainte-Cecile of Rome to honor the patron of musicians because she was herself an accomplished pianist. During the course of her life as a sister, her devotion to the Blessed Sacrament transformed her into a woman of infectious joy despite illness. Her autobiography was published in Québec in 1984 (Catholic World News, May 1, 1997).

SOURCE : http://www.saintpatrickdc.org/ss/0322.shtml

Bl. Dina Belanger: The “Little Flower” of Canada

Susan E. Wills - published on 09/05/14

With Thérèse and Faustina, a trifecta of apostles of Divine Mercy.Canada has been blessed with many saints (14) and blesseds (11) since the 1640s when the heroic North American Martyrs were tortured and slain. Some of Canada’s finest, like these martyrs, won renown for their zeal for the conversion of souls.

Other Canadian saints are known for tangible accomplishments. In the 17th century, for example, St. Marguerite Bourgeoys founded the Congregation of Nôtre-Dame and, with her sisters, willingly set out to live in remote huts to bring education to children who were widely dispersed throughout the territory of New France. In the 18th century, St. Marguerite d’Youville founded the “Grey Sisters” (Sisters of Charity) and established hospitals in Montréal and, through the order, eventually across the breadth of Canada.

Others are renowned as workers of miracles, like St. Brother André, the force behind St. Joseph’s Oratory.

Bl. Dina Bélanger (1897-1929) did none of these things in her brief life. If she was known for anything in Québec City, it was for being a concert pianist (trained at a NY conservatory) and a gifted composer prior to entering the order of the Religieuse de Jésus-Marie at the age of 24. Even today few Americans know of her.

What sets Bl. Dina (in religious life, Mère Marie Sainte-Cécile de Rome) apart and makes her especially worthy of our esteem was her interior life. Like Thérèse of Lisieux immediately before her and Faustina Kowalska after her, Bl. Dina was privileged to be a mystic, a bride of Christ in whom he confided the depths of his merciful love for every human being.

In a book I heartily recommend, Divine Mercy: A Guide from Genesis to Benedict XVI, author Robert Stackpole draws numerous similarities among these three women religious whose lives on earth overlapped in time though never geographically.

Each was blessed to have been raised by devout parents who instructed them in the faith by their lives as well as their words.

Each chose a life of obscurity, simplicity and self-renunciation to the point of offering themselves to Jesus as victim souls.

Each quietly rejoiced in their humiliations as a means of remaining little and meek for love of Jesus.

Each were ordered by their superiors to keep a diary of their mystical experiences: The Story of a Soul by Thérèse, The Autobiography of Dina Bélanger and The Diary of St. Faustina.

Each died at a young age: Thérèse at 24, Dina at 32 and Faustina at 33 years—all three of tuberculosis.

Each was an apostle of Divine Mercy: Thérèse, a Doctor of Divine Love; Dina, known as the “Little Flower of Canada”; and Faustina whose name is forever linked to Divine Mercy. As Dr. Stackpole illustrates, many passages from Dina’s autobiography are echoed in Faustina’s Diary. Here’s just one example.

Bl. Dina wrote: “If the angels could desire anything, it seems to me that they would envy us our privilege of suffering, as well as the priceless gift of the Eucharist” (Autobiography, p. 106).

St. Faustina wrote: “If the angels were capable of envy, they would envy us for two things: One is the receiving of Holy Communion, and the other is suffering” (Diary, no. 1804).

Jesus asked Dina to console his heart in reparation for the outrages he receives in the Blessed Sacrament. He would also tell her how many souls he wanted her “to win for him” each day. She wrote: “Our Redeemer longs to pardon and forget. He often awaits only a gesture or a thought of love on our part to grant to some sinner the extraordinary grace that will snatch him from Satan’s toils.”

Faustina repeated the words Jesus gave her: “The greater the misery of a soul, the greater its right to my Mercy.”

Jesus requested that Dina not put her name on the record of their conversations, explaining: “this work is Mine, not yours; you no longer exist, you can do nothing. Inspiration and facility in writing are My resources. I was your hand, which is My property, to tell souls that I love them with a love they do not understand, and to beg for their love, to quench in some measure the thirst of My Heart.”

On another occasion he told her:

“I want to make known in writing the intense love with which My Heart burns for souls; I want to complain that I am forgotten, rebuffed; I want to plead for love as a beggar pleads for a crust of bread; I love souls so much, yet very often I am not understood and not loved.”

There is so much we can learn from Jesus through Bl. Dina’s Autobiography and from her extraordinary interior life of grace.

On a personal note, when I was diagnosed in February 2012 with chronic lymphocytic leukemia (CLL) based on a bone marrow biopsy, friends asked me to whom they should pray to intercede for my recovery. I chose Bl. Dina (whom I’d love to see canonized) and sent out links to articles on her life and where they could find her autobiography. In the first week, Amazon ran out of every new and used copy of the Autobiography. That summer, one of my sons and I made a pilgrimage to the Province of Québec to visit her tomb and the resting places of eight other saints and blesseds we’d come to admire, including St. Kateri, just months before her canonization. Since then, with each round of bloodwork, the hemeoncologist has reported a steady deterioration in my condition and told me that—although the more aggressive genes in my CLL’s profile had not activated—I’d probably need to start chemo within the year. This January, I was inspired to change my diet and to exercise more. When my blood was checked again in April, the doctor could not believe that the sample was mine. The CLL seemed to have disappeared. The faithfulness of my dear friends in praying the Chaplet of Divine Mercy for Bl. Dina’s intercession is the only plausible reason for what appears to be a cure. I don’t know if or how often CLL resolves spontaneously, but I do know that it’s a great blessing to have faithful, persevering friends and an intercessor like Bl. Dina. Her memorial is celebrated on September 4.

Susan E. Wills is Spirituality Editor of Aleteia’s English edition.

SOURCE : https://aleteia.org/2014/09/05/bl-dina-belanger-the-little-flower-of-canada

BÉLANGER, DINA (baptized Marie-Marguerite-Dina-Adélaïde), named Marie Sainte-Cécile-de-Rome, Religious of Jesus and Mary, musician, author, and mystic; b. 30 April 1897 at Quebec, only daughter of Octave Bélanger, a bookkeeper, and Séraphia Matte; d. 4 Sept. 1929 at the Couvent Jésus-Marie in Sillery, Que.; since May 1990 her tomb has been in the chapel of the provincial house of the Religious of Jesus and Mary in Sillery.

Dina Bélanger grew up in the parish of Notre-Dame-de-Jacques-Cartier, in Saint-Roch ward in the city of Quebec. She received her elementary and secondary schooling at the convents of Saint-Roch and Jacques-Cartier and at the Pensionnat Bellevue, all of which were run by the Congregation of Notre-Dame. At the age of eight she began music lessons with the nuns, who until 1914 remained her teachers. That year she began studying with Joseph-Arthur Bernier, the organist for the parish of Notre-Dame-de-Jacques-Cartier. Finding that Dina was very gifted musically, he spoke to Abbé Omer Cloutier, the parish priest, who advised her parents to enrol her at the Institute of Musical Art in New York. Thus she attended this conservatory from 1916 to 1918, living at Our Lady of Peace residence with the Religious of Jesus and Mary. She achieved remarkable success in music, particularly with harmony, which requires the kind of mathematical mind she had inherited from her father.

On her return to Quebec, Dina lived with her parents, gave brilliant concerts in support of charitable causes at Quebec, and helped her mother as a volunteer in their parish. But the call of Christ, which she had heard from youth, led her to abandon everything and enter the Couvent Jésus-Marie in Sillery on 11 Aug. 1921. She was 24 years old. Assuming the name of Marie Sainte-Cécile-de-Rome, she took her religious vows on 15 Aug. 1923 and went to the Couvent Jésus-Marie in Saint-Michel (Saint-Michel-de-Bellechasse), near Quebec City, where she taught music. She stayed there only five weeks, however. After caring for a sick pupil, she contracted scarlet fever; she had to return to Sillery, where, because she did not have a strong constitution, the disease developed into tuberculosis.

From then on, Dina’s life was spent in love and suffering, interspersed with periods of teaching music to young people, who found in her a favoured friend of the Lord. She died on 4 Sept. 1929 at the age of 32, having spent eight years in religious life.

It was through her autobiography, written at the request of the superiors of her community and published in 1934 as Une vie dans le Christ, that Dina became known after her death. The account of her human experience and spiritual development revealed her as a mystic, a person who to an unusual degree perceived the presence of God in herself and in the world. According to Pope John Paul II, “She had musical gifts that no doubt prepared her for the acceptance of the divine presence and for praise that transcends words.” From a theological perspective, the mystical life of Dina Bélanger, lived out in the company of the Virgin Mary, was centred on the mystery of love, and the symbolism of the heart serves as a guiding theme to convey this experience. In an original way, she entered into the mystery of the heart of Jesus: the tender or Sacred Heart, in which she at first “hid.” Then, after much inner torment, she was introduced into the Heart of the Trinity, and experienced an intimate union with the Trinity. In a third stage she perceived the mystery of the eucharistic heart of Jesus and his heart in the throes of death, at which time a mission to priests and consecrated persons was entrusted to her by the Holy Spirit. In the fourth and final stage, her life was spent in “the Essence of the Heart of God.” Thus she experienced Christ-centred spirituality: Dina was identified with Christ, her “divine Substitute,” whom she offered unceasingly to the Father in order to bring the redeeming mystery into being on earth. She enriched the church with a broader understanding of the mystery of love, from the doctrinal standpoint of the mystical body and the union of the baptized with the most Holy Trinity. By her prophetic testimony, written at the request of her superiors, she touched young people, parents, priests, consecrated persons, artists, the sick, in short, all those who, looking upon her, opened their hearts to love.

From 1934 to 1953, 43,000 copies of Une vie dans le Christ, published in French and English, would be sold, as well as half a million excerpts from it. During the same period the work would be translated in full into German, Italian, Spanish, and Tamil, and in part into other languages including Dutch and Chinese. The period of the second Vatican Council would bring the book’s popularity to a temporary halt, but since 1970 there has been steady interest in it. And so, the promise Christ made to Dina shortly before she entered the convent was fulfilled: “You will do good above all by your writing.”

After her death, many favours were obtained through her intercessions, and diocesan proceedings for her beatification began at Quebec in 1939. She was beatified in Rome on 20 March 1993. The first prospective saint to be born in Quebec, the cradle of French Christian civilization in North America, Dina Bélanger followed in a long line of spiritual souls and mystics, most of them from France, who for 350 years had brought glory to the country. Though her whole life was inward and hidden, she deserves a place alongside the great mystics of its early days, including Marie de l’Incarnation [Guyart*], Marie-Catherine de Saint-Augustin [Simon*], and Marguerite Bourgeoys*. In her, the “spiritual springtime” of the country is reborn.

Ghislaine Boucher

The archival records concerning Dina Bélanger were unfortunately destroyed in a fire at the Couvent Jésus-Marie at Sillery, Que., in 1983. After Bélanger’s death, the authorities of her community had had her manuscript journals transcribed and had turned them over to Dom Léonce Crenier for publication. The resulting text appeared as Une vie dans le Christ: Marie Sainte-Cécile de Rome (Dina Bélanger), religieuse de Jésus-Marie (1897–1929); autobiographie et témoignages (2v., Sillery, 1934). This work has since gone through five French editions and as many in English, and has also been translated into several other languages.

Among the many books and articles devoted to Dina Bélanger, a partial listing of which appears in Congregatio Pro Causis Sanctorum, Beatificationis et canonizationis servae Dei Mariae a S. Caecilia Romana (in saec. Dinae Bélanger), sororis professae e Congregatione religiosarum Iesu et Mariae (1897–1929); relatio e voti del congresso speciale, 25 ottobre 1988 (Rome, 1988), the following are of particular note: Ghislaine Boucher, Dina Bélanger, Marie Sainte-Cécile-de-Rome, 1897–1929; itinéraire spirituel (Montréal, 1983); H.-M. Guindon, Toute à toi; Marie dans la vie spirituelle de la vénérable Dina Bélanger (Montréal, 1989); Irène Léger, Courage d’aimer: Dina Bélanger, religieuse de Jésus-Marie (en religion Marie Ste-Cécile de Rome), 1897–1929 (Montréal, 1986); Fernand Ouellette, Dina Bélanger (Saint-Laurent, Qué., 1998).

General Bibliography

Ghislaine Boucher, “BÉLANGER, DINA (baptized Marie-Marguerite-Dina-Adélaïde), named Marie Sainte-Cécile-de-Rome,” in Dictionary of Canadian Biography, vol. 15, University of Toronto/Université Laval, 2003–, accessed September 3, 2024, https://www.biographi.ca/en/bio/belanger_dina_15E.html.

SOURCE : https://www.biographi.ca/en/bio/belanger_dina_15E.html

Dina Bélanger

Faithful in Love!1

To present Dina Bélanger is at the same time a profound joy and a challenge. I read her "Autobiography". I was overwhelmed. She fascinates and she delights. To try to summarize her life in a few pages appears to be impossible, even bold. Will you forgive me if I cite only a few moments of her life, preferring to send back the reader to her writings; in this way you, the reader, will discover the development of a privileged soul, a great mystic…! Dina was compared to: Teresa of Avila, John of the Cross, Thérèse of Lisieux.

Dina was born in Quebec on April 30, 1897, in the parish of Saint Roch. Her parents were not common Christians. Early on, the liveliness of her intelligence was noted. She would complete successful studies in music in New York. She would perform in concert for charitable works between 1918 and 1921. She would enter the novitiate of the Religious of Jesus-Mary in Sillery in 1921. She would make her religious profession on August 15, 1923. On September 4, 1929, she would depart to meet her Spouse with hands and a heart charged with the tenderness of God. Ten years after her death, on September 4, 1939, thanks to her intercession, the little Jude Chiasson of Lamèque in New Brunswick would be cured of hydrocephalus … On March 20, 1993 Pope John Paul II declared this mystic and musician, blessed. The day after the beatification, he felt the need to say: "all ages and all walks of life will find in Dina Bélanger a model of fidelity to the call of the Lord …" (p.6)

If it is possible for us to perceive the distinguished graces of this privileged person, it is because, right from the start, her superior, profoundly impressed by the depth of this uncommon life, imposed upon her to write what she did on a daily basis: "…So it was, that at the beginning of March 1924, during her spiritual interview, I said to our privileged soul: "You must write your life my dear sister, …and she answered with complete humility : is that your wish, Mother, … yes, Mother, I will do as you ask…" (p.15) Later, Dina would say : "…obedience was my most perfect rule …" (p. 198). Dina, in a profound and constant encounter with God in the bosom of her daily life, her work, would be the salt which has not lost its flavor … (cf. Mt. 5, 13)

No one can go into her personal history, nor live the slow evolutionary demands of an ascending road leading to the encounter with God, without saying as Job did: "I had heard of you by word of mouth only, but, now my eye has seen you …(Job 42,4).

What road does one take to become a contemplative? How does one unite prayer and interior life so that the commitment becomes effective and the being attains its fullness? But you, when you pray, go to your inner-room, close the door behind you, and pray to your father who is there, in secret… (cf. Mt. 6, 6)

Dina's encounter with God was carried out in a personal manner, for God does not unite Himself like a politician with a group of supporters obsessed with the color of their party, waiting for campaign instructions. God reserved surprises for this person, for she said: " …All the time, I see God …" (p. 250).

Each is an original being. God created us unique. We are not facsimiles, each one wearing his or her own number which differentiates it from the others. On each one of us, God has inclined his face (cf. Ps 42, 2) and, with the hands of an artist, He has molded us according to His Heart as the Creator who never repeats Himself.

Right from the beginning, we are the more complete reflection, amid creation, of a new facet of God. However, since we are not simple works placed on canvas or fossils, but by and large creative lives, we can be the clay which rebels against the potter (cf. Is 45, 9), or therefore to bring to God's work something irreplaceable, to be witness of His Love (cf. Prov 14, 5) the "malaks" (prophemi)[those who announce the kindness, the love of God].

God wants our arrival in this world to link with Him and it is in this relationship only that it will have meaning. Separated from Him, it would fall down the slopes and dry up like a broken branch taken by the forceful wind (cf. Jer 13, 24). It is with our arrival that God realizes His project in history. It is by realizing this project that our arrival attains its own creative fullness.

In this relationship, Dina never said: I have arrived. This encounter presented itself far from the shore. God is not simply an horizon (cf. Es 40,22) which attracts through its distance. He became, within her, an endless source of suggestions, of gifts, of inspirations … "yes, I am happy, because my happiness lies not in the events which take place but in God alone … if I can say: I let Jesus have his way and concern myself only with Him … I am sure of my divine Craftsman, I believe in His Goodness and in His Love …" (pp. 188-189).

Consequently, Dina prepared for God's future at the same time in history and in the depth of an intimacy which, starting from the mysterious outpouring of life offered to her, called Him by His name (cf. Es. 42,6). She was neither paralyzed in an intimacy without history, nor a vacuum in a history without intimacy. This relationship with God led to an encounter(cf. Mt 28,9) and an inexhaustible project, "all my infinite treasures belong to you. Through my holy Mother, give them to other souls…" (18 January 1928).

Often she retired to her room, closed the door and met God (cf. Mt 6,6). There she experienced, to unsuspected limits, the presence of Him who possesses the keys opening the door to meaning and to fullness, a fullness for which she was created and which, offered in the abrupt changes on the way, unified everything. Her heart grew in the ways of the Eternal … (cf. 2 Chr 17,16) "… The Heart of Jesus is an abyss of tenderness … that is all I can say, because I have no words with which to express what I now understand …" (p. 293).

Dina experienced there, with surprising clarity, her own identity which she could not dismiss herself in the hands of any person since God Himself gave Self to her. He brought her solitude to the closest intimacy with Himself, but also to the farthest inaccessibility. Starting from this encounter, He always opened new possibilities for her, as a stream of living water flowing out from the very heart of His Being.

The forms of prayer

The vocal prayer is said with the lips and is expressed with spoken words. This prayer, whether personal or not, expressed her being before God and spoke also of God to her being. When she said "Our Father", "… Father, your will be done! That is the text Our Lord has given me to meditate on …" (p. 274), not only did she express her relationship before God, but God also expressed His paternity before her, " Often late in the evening, by the dim glow of the sanctuary lamp, I went up close to Jesus, kneeling at the altar rail so as to hear his voice and share my secrets with Him! …" (p. 93).

The meditation is fundamentally based in the spirit. Through thoughts and images, God Himself is more and more understandable. Dina received a new light and oriented herself towards the end of this illuminated way. " … how can I describe my prayer? - A celebration of love, a glimpse of God, a taste of the Infinite … an improvisation in harmony with the Spirit of love ... Happiness unknown on earth: Oh! If the world could have any suspicion of the delights of paradise, it would not do violence to itself by vainly seeking consolation anywhere else than in genuine Goodness." (p. 223).

In attentive contemplation, affectivity is filled with sentiments. Sentiments and spoken words are simplified. The presence of God is rendered closer and centered. It is here that the will intervenes and receives God Himself, "… I took Jesus as my professor …" (p. 110)

All forms of personal prayer are aimed and lead to contemplation where every spoken word, symbol and thought end up being eclipsed by the luminous approach of God. It is the reason by which Dina would want to speak of contemplation by trying to describe the path of her personal relationship with God.

Contemplation leads to the encounter

Prayer is an encounter between God (cf. Mt 28,8) and His creature. Like every encounter between people, it must be cultivated in time and space. Spoken words, sentiments, images, in which the relationship is expressed, are born little by little. Quality of silence imposes itself on prayer, in order to reach its goal toward a communication beyond words "… I feel that I am more and more possessed by Love …" (p. 230).

Every encounter is found within an existential relationship. It is open to everything unexpected and new. It is mpossible to foresee God's initiative (cf. Am 4.12), as to know perfectly the dynamism which it receives. The encounter occurs, in the relationship, because it is opened unconditionally to God's initiative and to His profound and naked truth. " … I fell asleep savoring the sensible presence of my good Master …" (p. 278). From the depth of her being, Dina was guided toward an inexhaustible encounter (cf. Mt 28, 9) since she has God as her goal, searching for an inexpressible YOU. Every other encounter would appear sooner or later as derisive.

God is not the kind to accompany only part of the way and then leave at the first crossroads, "… he reveals himself on the way…" (cf. Lc 24, 17) as at Emmaus. He is the beginning and the end, the alpha and the omega (cf. Apoc. 1, 8). At the horizon of this relationship is found the eschatological fullness " … Blessed be that moment when I will commence in heaven my canticle of thanksgiving. Blessed be the dawn of that day without end when I will set to divine harmonies the words: Praised for ever be Jesus and Mary! Blessed be that eternal embrace in which I will be enfolded in Love!" (30 June 1924) (p. 178).

Communion of the whole being

We meet in order to communicate. Dina, expressed herself before God and listened to Him (cf. Mat 15, 10; cf. Mc 7, 14) expressing Himself before her, " … Religious life is an uninterrupted exchange between the soul and her Bridegroom; everywhere one is at prayer …" (p. 116). Her attitude was imprinted with vigilance during these encounters which she did not want to miss, and God spoke to her whole being. She thought before God and expressed to Him what she saw clearly. She spoke to Him of daily activities. She presented to Him what she knew. She formulated supplications for them. She adored and elements of responses flowed out of her spirit. "I made my request and obtained permission very easily. How easy it is to come to an agreement with God and the Most Blessed Virgin! Or rather, how well Our Lord arranges everything so as to achieve his ends! " (p. 276).

Dina expressed herself before God from the depth of her heart, where were born the great feelings which filled her life. Inevitably, her footsteps would take the direction that her feelings would indicate and which, accordingly would be the carriers of the graces of these encounters to show the way to follow. Her imagination brought to light profound realities which were more or less disguised. She allowed herself also to trace with great strokes the new possibilities which arose in her and which fascinated or terrified her, "Was Maman going to recover?" (p. 89).

If she learned to listen to Him, He would tell her many truths about herself. The encounter would be more "intense" during the Eucharist .. the body of Jesus became the wheat giving her the strength for the ascending way which would bring her to a greater abandon and availability for the Father's project . "… Again, just when I was not expecting it at all … my dear Master gave me this divine chalice. "(p. 274).

God expressed Himself to her, in her association with Scripture; the Spirit who was in her translated this Word in a message aimed within the context where she lived, "it is a close union with God …" (p. 120).

God spoke to her (cf. I R 14, 11), moreover through a number of saints and prophets. Their commitment was revealed through historic signs. Her artistic sensibility perceived creation as a faithful and permanent presence of God. In her daily routine, God spoke to her unexpectedly through the people around her, "Whoever has found a friend is in possession of a real treasure …" (p. 92.)

The Word came to her in many ways as total communication. It did not come through the ear only. "I am entrusting my secrets to you as I did to John, my beloved, at the Last Supper". (p. 293). It attained the complete dimension of her being and opened a path to the heart of her life. The Word could see her being, touch it, feel it, hear it, savor it. It moved around, made its way and left behind the mark of its passage. It could not enclose her nor set it in her writings, her spirit, even though it was clear like the day. It was faithful, and would respond to these expectations. It was efficient but did not force her to follow the rhythm of the seasons and projects. It directed itself concretely towards her in its total originality. It was familiar and transparent.

In order to be able to listen fully to God (cf. Jer 38, 20), she had to, during her short life, develop contemplative skills, to allow them to resonate following a period of silence, in order to attain in this way the heart as a word welcomed by the whole being. "we speak of the Word who is life …" "what we have heard, what we have seen with our eyes, what we have contemplated, what our hands have touched .., we announce it to you…" (cf. 1 Jn 1, 1-3).

To develop one's manner of looking at reality is a long experience. She would keep a modest look in order to be attracted only to a great reality: "Here is your God" (Ex 32, 4) and that which is nothing but brilliant gold would not blind her and stop her in the middle of the road. Also it was necessary to reflect upon the resistances which present themselves in this communion with God.

The resistances to the encounter

In every relationship between persons there arise resistances. It is well-known that we all have our space and we defend it against every stranger who approaches it. God at times appears to us as a menace, like someone we dare not wish to see, because we wish to continue to live. (cf. Ex 20, 19). However, Dina abandoned herself totally to Her Creator.

Like a chateau with its ramparts, its moats, its drawbridges, its permanent sentries when Dina seemed to be distracted, she turned toward her God. There was no question of severing this communion. Dina would develop, to a higher level, the meaning of the closeness with God.

Since certain persons can withdraw when they feel the presence of God, and appear to be destabilized, she, on her part, sensed that she was stronger and capable of dominating the situation, like a mystery demanding the invitee to progress slowly in the comprehension of a reality which must reveal its "hour" (cf. Mt 24, 36). What one can see of the other is received and welcomed, then, organized according to a past experience, but will not come to extinguish this thirst that she had in meeting her God, where goodness and faithfulness meet. (cf. Ps 85, 11)

At times, we feel that we have arrived at a safe stage and we are frightened to move to the next; for her part, Dina would greatly hope to arrive at this union. Never would she dodge the encounter even if she had to expend great sacrifices (cf. Ps 54, 8).

Resistances have many names and their symptoms are also varied as: fright, obscurity, dryness, temptation, waste, boredom … Dina would know this road she said: "Aridity, dryness, aversion, temptation, to discouragement and despair …" (p. 215).

For certain people, contemplation can be a waste of time, like less important than the urgency to work, like impossible because of the impacts of a hard reality which invades our own intimacy, like an invasion toward worlds which would ease reality and move us away from it.

To pass through these resistances is inevitable and one must use discernment (cf. Prov. 8, 12). This passage is also part of the way of prayer. It can at times transform itself into a veritable battle against death (cf. He 12, 4), but it is a passover toward a new fullness.

Union in an unwarranted nature

For Dina, it was the way by which she advanced toward a more profound union with God. The Spirit entered into her being like water in a sponge (cf. Ex Sp 33). When a sponge is immersed in water, brilliant and attractive bubbles come to the surface. Experiencing these resistances immersed her to a greater degree in the mystery of God. The useless appearances vanished and left room for the presence of God. She allowed God to be God in her. But God did not enter like an invader which annihilated her and reduced her to slavery. He had power of fascination (cf. Mt 9, 28). He would have for Dina this fantastic word: "…my little Own Self …" (p. 323) and again " … come, my little Own Self. Let me take you into the sanctuary of the Most Blessed Trinity." (p. 323).

God is communion, a presence where she could fully be herself and loved for who she was. She was aware of what she was, more so that she was capable of being herself. Feeling loved in all its reality, her frailty, she accepted herself as being on her way. The imprint of The French School (Grignon de Montfort and others) left her in a certain strictness but she accepted and integrated it in her person in this embrace uniting her to God at a very high level.

The word adoration can express this experience of communion, lived in confidence and abandon to the God of history. "It is the Lord your God whom you adore, and only Him shall you serve" (Mt 4,10), who united her and delivered her to the atmosphere protected from the contemplative silence, but also from the world, to the creation of the Kingdom of God (cf. Mc 12, 34).

Dina wished to devote herself to God only (cf. Mt 4, 10; cf. Lc 4.8). There was no question of adoring idols (projects, persons…) which could seize her and reduce her to slavery in exchange for a mediocre and temporary light, for effectiveness, for a vain glory of a short vision, which would pretend to protect her from the demanding way, paved with sacrifices, with prayers, but opening up to the creature road bringing her towards her Beloved. "…Our Lord continues to keep me in the infinite regions of the Most Blessed Trinity. This morning, he said to me: Here, everything is total self-denial, and everything is absolute joy in God alone. (p. 311).

Confronted with the "non-knowing" of God, of the future…, she maintained, in the name of a more profound knowledge, that its mystery and that of history reside in God, the Father of goodness, an inexhaustible source of new possibilities. The mystery was not simply obscurity and meaningless, but gestation of a hidden meaning and of an unknown future, which would see daylight in its time (cf. Jn 14, 18). The Kingdom of God was planted in her heart and would germinate in order to produce a hundred for one, in this way attaining the fullness of the harvest (cf. Mt 4, 26-29) "… During my meditation this morning, Our Lord plunged me deeper into the Heart of the most lovable Trinity …There, he said to me, nothing earthly or human can touch you …" (p. 271).

By allowing God to be God with all His mystery in her, Dina silenced the words and projects which could tarnish the silence which protected an encounter of quality in a grateful discretion. All the "others" also would find there a space where they could be themselves, without being imprisoned in communion nor rejected, and even without being underestimated with constraint (cf 2 Cor 9, 7). In the manner in which she allowed God to be God (cf. 1 Jn 4, 8; cf. 2 Cor 13, 11) in contemplative silence, she allowed the others to their own demise; finally, she could be herself.

The adoration of the Lord of history was a gratuitous experience. She received something which she could not provoke nor demand. The gift of God (cf. Jn 4, 10) like love, pardon, friendship…, fundamental dimensions of life, could not be demanded. In contemplative silence, she welcomed God's closeness (cf. Ps 119, 151), and she offered herself to Him and His plan gratuitously, "…If only you knew how much pleasure you give me … … The greatest joy a soul can give me is to allow me to raise her up to my Divinity…" (p. 335).

Dina would of course give the gift of her life. With the encounter of an attitude as an investor who accounts for everything or who expects to derive profits …, she gave the gift of her time, of her activities, … of her total being … To give gratuitously what she received gratuitously connecting with her whole being. Adoration attained the last withdrawals of her heart, to which she did not have access through her reflection or her conscience. She freed herself from fear and covetousness which could prevent her from giving the gift of her life and all confidence and joyous sharing (cf. Est. 5, 9). "…My little Bride, the offering of myself in you is pleasing to my Father, … After the grace of perfect and constant union of my will with that of God, no personal, divine favor could cause me greater joy than this confirmation …" (p. 314).

In the depth of society, in the mystery of God, her project could be shocking. But Dina demonstrated here her total faith; she was vigilant without reservation (cf. Prov. 31, 27). Her great need for this experience of adoration, where God each time is more God in her, where each time she was more herself in God, became this union generating more abundant blessings for the world. " Heaven means possessing God; God is living in me, I possess him; thus I am enjoying heaven on earth." (p. 121)

Also, we could find many persons who gave gratuitously all that they have for the service of the Life and of the Kingdom. How can we explain their meaning of gratuitousness and their elation? Beyond all explanation, these people, with a discreet simplicity, like artists who by successive layers bring forth so many paintings from their creative brushes, become the announcers of God. (cf. Act 8, 25). By their given life, they are witnesses of the benefits of prayer and contemplation grateful to God; they have chosen the better part for the joy of the Lord … (cf. Mt. 23, 27). "…Jesus loves me! I felt it! It lasted two seconds perhaps. What a delight! …" (p. 265) and still: " … And I heard the voice of Jesus tell me: You will not possess me any more completely in heaven …" (p. 214).

Here was an experience of communion (cf. 1 Jn 1,3), a source of elation. To encounter God led to the discovery of the beauty of creation, of order, of perfection. To recognize and acquire its transcendence, which turns every situation upside down, in a contemplation carried out with praises and chants, is to permit the being to unify its interior scattering and to bandage its wounds, from which is forcibly born a new engagement always more innovative. " … This morning, at the end of my meditation, I was suddenly given to understand clearly that my duty now, and my task in eternity, until the end of the world, is and will be, through the Most Blessed Virgin, to send forth rays from the Heart of Jesus on all souls …(p. 266).

Dina would have these prophetic words on August 4, 1925: " …In heaven, I want to satisfy the infinite Love of God. In order to realize my ideal, I must realize the infinite treasures of Our Lord; this good Master said: Ask and you will receive. In heaven I shall be a little beggar for love : that is my mission! And I am going to begin it at once…(pp. 237-238).

Léonard Bélanger, s.j. Montréal, September 20, 2004

Translated by Normand A. Léveillée, distant cousin of Dina November 2004

(1) The Autobiography of Dina Bélanger, 3rd Edition, Religious of Jesus and Mary Sillery, 1995, 383p.

(2) The biblical references are from the Jerusalem Bible (French Edition); freely translated by NAL.

SOURCE : http://www.leveillee.net/ancestry/dinabiography.htm

Blessed Dina Bélanger

Sr. Marie de Sainte-Cécile de Rome

Feast Day - September 4

Blessed Dina Bélanger was born to the young couple, Octave and Séraphia, on April 30 1897, in Quebec and was baptized the same day.

As she grew, it was evident that Dina was blessed with a special relationship with Our Lady from an early age. She writes that "God wrapped the protective cloak of the Blessed Virgin around me." Her mother recounts that she began to make the sign of the cross when she was still in her cradle and was kneeling beside her mother praying the "Hail Mary" before she was two. This disposition to spiritual things was aided by her temperament: she was timid but very honest, sensitive and well ordered, although she had a strong will which her father quickly addressed before it became troublesome.

Her parents raised her to be generous and charitable and encouraged her to share her toys and sweets with her playmates. She accompanied her mother in her charitable works with the poor and sick. Dina grew in love for God and the things of Heaven; so much so that while on retreat at the age of seven she yearned and prayed to be taken to heaven and was disappointed when she awoke the next morning to realize she was still on earth.

As a girl, she attended school at the convent at her parish where she consecrated herself to Our Lady. Already at eight years old, her classmates and teachers recognized her virtue. Although the teasing of her classmates was a source of suffering for her, she nevertheless acknowledged her great desire to be a saint. This desire was manifested in her "little sacrifices of love" by which she secretly mortified herself. She chose not to eat sugar or to season her food, she slept without a pillow, and would not cross her feet. These are just a few of the choices her parents noticed, although she undertook them silently, that she made out of love for the Lord before she had reached the age of 10.

When she was 14, she began boarding school at Bellevue College of the Sisters of the Congregation of Notre Dame. Being away from her family and the home she had always known was a great trial for her. Her parents offered to take her home, but Dina set her will to become accustomed to her new environment. It was during these years at Bellevue College that she consecrated all of her love to the Lord in a vow of virginity.

She continued to grow in virtue during her time at Bellevue and her relationship with the Lord continued to blossom. She came to feel the sentiments of the Lord Himself - His burning desire for souls and His great thirst for His creatures. On one occasion she had the opportunity to visit the Convent of Jesus and Mary with her class. The visit greatly impacted her and her desire for religious life grew, yet she did not know that it was to this very convent that the Lord would call her.

Having completed boarding school at the age of 16, she returned home and asked permission to enter the religious life. To her disappointment, her spiritual director and pastor recommended that she wait for several more years. Although hurt by the decision, she surrendered in obedience to their will. Three years later, at the age of 19, Dina boarded a train bound for New York with two other young women to advance her skill at the piano at the New York Conservatory. Her talent at the piano was soon more evident than ever. She used this opportunity, as well, for self denial. She was genuinely surprised when her playing met with success and it took much mortification for her to play in public.

Young Dina continued her growth in virtue during this time at the Conservatory and she continued to hear the voice of Our Lord that she had first heard at age 11. He spoke to her about suffering, the cross, and about her mission to give herself as an offering for the world. She was constantly guided by "the Host" and "the Star" - Our Lord and the Blessed Mother. She soon heard the Lord's explicit call to the religious life and received permission from her spiritual director to enter within the following six months. She promptly requested entrance into the convent she had visited with her class as a young adolescent, the Convent of Jesus and Mary in Quebec.

On August 11, 1921, Dina finally entered through the convent doors. Her parents accompanied her and willingly gave her over to the Divine will. As she began her postulancy, she became homesick for her family and her childhood home. Yet she resisted this impulse in order to fulfill the will of the Lord. She encountered struggle in the common life with her religious sisters as she had at the boarding school, but again she embraced it in love. It was in the midst of this struggle that she received the great grace of an exchange of hearts with Jesus and Mary. Because these Two Hearts are so united in purpose and love, Dina received the Hearts of Jesus and Mary in exchange for her own.

During her novitiate, she worked writing texts for liturgical feasts and teaching piano. Her mystical experiences and conversations with the Lord continued and she often asked for sufferings to unite with His. Our Lord, in answer, presented the fervent novice with a chalice adorned with the instruments of His Passion. At her profession of vows, He would present her with a greater chalice in anticipation of her desire. As a sign of His desire to betroth her, Our Lord also presented her with a ring.

After she made her first vows, Mary Sainte Cécile of Rome, Dina's religious name, was sent to teach music at another convent for five weeks. During her time there, she caught scarlet fever while tending to a sick child. This illness, along with the interior trials she was suffering at this time, just fed the flames of her love. As she improved slightly, she began teaching music lessons again. This assignment too, lasted for a short time until her health required that she be placed in the infirmary again. At the request of her superior, she wrote her biography during the spring and early summer months of 1924.

Over the next few years, her illness steadily progressed. The scarlet fever she had contracted had given way to tuberculosis. By July of 1929, she was too weak to write and her condition deteriorated until her death on September 4 of that same year. She was fully conscious when she died peacefully after nine years of religious life. She died gazing upon an image of the Eucharistic Heart of Jesus. She was beatified by Pope John Paul II in 1993.

Quotes by Blessed Dina Bélanger

"My task throughout eternity, and until the end of the world, is and will be to radiate, through the most Holy Virgin, the Heart of Jesus on all souls."

"Love and let Jesus and Mary have their way."

"The veil of mystery has been torn asunder. He is there, my God, infinite Unity, adorable Trinity, under the appearance of a small piece of bread."

Novena Prayer to Blessed Dina Bélanger

Father of everlasting goodness, You put into the heart of Dina Bélanger the burning desire to offer you on behalf of all mankind, the infinite riches of the Heart of Jesus present in the Eucharist, and, to live, like Mary, closely united to Him whom she loved with an undivided heart. May we, like her, find our joy in faithfully doing your Will, and since you revealed to her your great desire to pour out upon the world the abundance of your graces hear the prayer which we make for your greater glory, and which we entrust to her intercession. Amen.

Followed by the Our Father, Hail Mary and Glory Be.

SOURCE : http://www.olomc-ottawa.com/Dina.html

Blessed Dina Belanger -Mystic & Stigmatic (1897-1929) [Mère Marie Ste-Cecile de Rome]

-"THE LITTLE FLOWER OF CANADA"

By: Barb Finnegan

BIRTH AND CHILDHOOD

Blessed Dina Belanger was born in Quebec City, Canada, on April 30, 1897 (five months to the day before the death of St. Therese of Lisieux). She was the daughter of Octave Belanger, an auditor and accountant by profession, and his wife Seraphia Matte. She was baptized the same day in the Church of St-Roch in the Lower Town of Quebec, receiving the names Margaret-Mary Dina (the latter in honor of her paternal grandmother). She was an only child. A brother, Joseph-Simeon-Gustave, was born seventeen months after her, but lived only three months. Dina inherited from her family, in addition to their Norman French roots and deep Catholic Faith, a strong will and a love of order and precision (her father's side) and a pious, reserved and unselfish character (her mother's side).

Before she was born, her mother prayed earnestly each day at the Elevation of the Mass, that her unborn child, whether boy or girl, might be a holy religious, and she offered all her sufferings for the salvation of that soul. She lost no time in educating Dina once she was born. When Dina was six months old, her mother would take her tiny hand in hers and make with it the Sign of the Cross. And very soon the baby learned to do it when she was placed in her cradle for the night.

As she grew older she would say her prayers leaning against her father's knee, her head bowed and her hands joined. She loved the 'Angelus' prayer, and whenever she heard the bell ring while playing outside she would run upstairs in time to say 'Amen', which was all the Latin she knew!

Madame Belanger took her to church at an early age, not only to Mass, but also to sermons, novenas, and meetings of the 'Ladies of the Holy Family'. But as most four-year-olds can be in church, Dina got easily bored by the sermons. So one day she brought with her a tiny stoneware doll named 'Valeda' to church and began to play with it during the sermon.

'Put that away', her mother said....and she did. Five minutes later, the doll made its appearance again. This time her mother confiscated it and put it in her purse. Once home, Dina was reprimanded for her unseemly behavior. Before going to church again, her mother hid 'Valeda' in the house so Dina couldn't find it. Not hidden enough! Dina searched while out of her mother's sight, found it, stuck it in her pocket, and after her mother was ready to leave the house, walked with her to church. Then, at the sermon, 'voila!', there was 'Valeda' again! This time, her mother gave her a good 'talkin' to' when they got home: "We don't bring playthings to church-you'll have plenty of time to play when you come home'. This time the reproof had effect, and Dina was 'cured' of bringing toys to church!

DINA'S CHILDHOOD

Dina was a mischievous child, and she also had quite a temper. Once when she was four, she refused to obey her mother. The second time, she flew into a passion and began a temper tantrum, kicking, screaming and jumping up and down. Her father, seeing this, rose from the table, took her by the hand, and said very calmly,

"Come on, let me help you to scream and dance-that way we can get this done sooner." And he did the exact same thing that Dina did! Mortified by her father's imitation of the tantrum, Dina stopped, having no inclination to continue. The lesson took hold, and there were no more temper tantrums from Dina.

Both parents spent time with her. When her father came in from work in the evening, he would take Dina in his arms, kiss and fondle her. He spent hours playing with her and answering her numerous 'Whys?'. His greatest joy was to spring little surprises on her: a walk, a trip, some small present.

Her mother, being very charitable, would take Dina with her on her errands of mercy to the poor. Both parents rendered all sorts of services to the poor and needy, whether they were relatives or complete strangers. They were discreet in their charity; often they would say, 'Do not put down my name', or, 'This is for you, but do not say anything about it'.

The Belanger couple encouraged Dina to share with other children. They often made presents of sweets, fruit and other treats. They accustomed Dina to share with other what she enjoyed, and to lend her toys willingly. Dina took great care of her belongings, and put everything back in its place once playtime was over. After some fifteen year or more, she was able to give away, in perfect condition, her fragile playthings.

Her parents taught her her catechism, and she was able to read before going to school at age six. There were a number of relatives who were in religious Orders, and often Dina would go with her mother to visit them. She says in her 'Autobiography':

'There I observed everything, spoke little, but kept things in my mind. I often pretended not to understand what was being said, particularly when the remark concerned me. 'Perhaps she will be a nun too'. Even though the question was put to me directly, I never vouchsafed to give the information that I wished to give for the Heart of Jesus, for I heard His call from my tender youth.'

When she made her First Confession, her mother prepared her carefully, then told her to go to whichever priest in the parish she felt most at ease with, while stressing at the same time, 'we must see God and not the priest.'

Dina gave the devil a peculiar nickname, a word she made up herself, showing her contempt for him: 'LE CAPIDULE'. [probably a French-Canadian 'slang word']

She had a dream when she was five: she saw the Child Jesus at the foot of her bed. He stretched out His arms to her and asked with a smile, 'What would you like?' She exclaimed, 'Oh! Will you give me Your picture?' It was close to Christmas; and when she returned from Midnight Mass, she found near her bed a Nativity set made of colored cardboard. On the bed of straw was the Infant Jesus, looking up beseechingly and stretching out His arms, just as in her dream! On seeing this, Dina cried out, 'I knew He would send me His picture!'

EDUCATION - QUEBEC CITY (1907-1913)

At the age of six, Dina entered the convent school of St-Roch , in the 'Lower Town' of Quebec City. This school was run by the Sisters of the Congregation of Notre-Dame, founded by St. Marguerite Bourgeoys of Montreal.

One day, before the start of school, Madame Belanger found Dina telling off the calendar days with her finger. 'What are you doing?' her mother asked. Dina replied, 'I want to know how many days remain before I go to the convent.' 'Why?' persisted her mother, 'Are you anxious to begin?" 'Oh no,' said Dina, 'I'm afraid of being lonely.' 'All the better,' retorted Madame Belanger, 'you will find school quite to your liking.'

Her mother's 'prophecy' was fulfilled to the letter, as Dina states in her 'Autobiography'; she took a deep interest in school and took to her studies with a passion.

She was very punctual in her school attendance-she never made illness, fatigue, family outings, or journeys out of town excuses for missing-or 'skipping'-school. She had a few friends among her classmates. Usually it was her mother who extended invitations to the Belanger home, because Dina by nature was reserved and fond of solitude. She was taught to be discreet in personal matters both at home and at school-she was never allowed to talk in class or elsewhere of what took place at home, and never to mention anything but praiseworthy actions of her schoolmates, and always with strict regard for the truth.

Of a timid and sensitive disposition, the least thing caused Dina to burst into tears. She was ambitious-in the good sense-and aimed at being the head of the class. If she lost it, she redoubled her efforts. It was natural for her to obey her teachers, even in insignificant matters. She never took advantage of exceptions; for example, she had naturally curly hair, which allowed her to tie it back with a ribbon. But she conformed to the rules and braided her hair instead.

One day her teacher asked Dina if she knew her patron saint. 'No', Dina said, 'do I have one?' 'I think so,' Sister answered, 'I'm going to look it up.' The only one who had that name was the daughter of the Biblical patriarch Jacob, in the Old Testament Book of Genesis. There was no 'Saint Dina' on the calendar of the Church, either. So Dina said to herself, 'Very well! Then I shall be a saint, and be a patroness to those who will, in the future, be called by my name.' She calls this her 'first ideal.'

When she was seven, she followed the retreat given to the students. She says, 'Our Blessed Lord drew me to Himself in a sensible manner. On the third day, I felt an overpowering love for Jesus. I was so eager to see Him and possess Him that I besought Him to admit me that very night, to His Paradise. This desire haunted me persistently. During the night, I was surprised to discover that my request had not been heeded.'

Our Lord taught Dina to accept gladly the little annoyances and discomforts of life as well the 'klutzy' accidents [my word] that can happen. On Holy Thursday, it was the custom to visit the Altars of Repose, in imitation of visiting the seven churches in Rome. If the weather was nice-this was done in the daytime before the 1950s-Easter hats and dresses made their appearance among the ladies and girls. On this particular Holy Thursday in 1920s Quebec, the melting snow made the streets very muddy and slippery (it was the days before asphalt paving), and Dina was wearing a pretty new outfit. Suddenly, she slipped and fell into a puddle of slush! She was a sorry sight in her wet, dirty, and dripping clothes! Again, did she act the 'drama queen'? No, she didn't-she was glad, she said, 'because it was God's Will. At the foot of the stairs leading to the house, I knelt down and thanked God, then bending over, kissed the ground.'

At school, each student was given her weekly marks for conduct and application in studies. Since Dina was six, she always received perfect reports. But one day she got only 'good', instead of the usual 'very good' because she 'lingered unduly in taking my rank'. She begged her teacher to be allowed to 'buy back' her good mark, but in vain. The mark stayed on the report card, and still more in Dina's memory. During the rest of her schooldays no other 'bad mark' ever appeared on her report cards.

When she was twelve, she left St-Roch convent school and continued her studies at Notre-Dame de Jacques-Cartier convent, a school recently opened in her parish and also conducted by the Congregation of Notre-Dame de Montreal. It was closer to her house than St-Roch. She continued to have success in her studies, both in the classroom and at the piano. She referred all her successes to God.

At age thirteen, she was admitted to the Sodality of Our Lady at Jacques-Cartier, and took as her personal motto 'DEATH RATHER THAN DEFILEMENT'. This was her 'ideal' until she entered the Novitiate at Sillery Convent. At about the same time, she consecrated herself to Our Lady by means of the 'True Devotion' of St. Louis-Marie de Montfort (at this time only a 'Blessed'). This consecration brought her great joy and peace.

When she was fourteen, at the end of her second year at Jacques-Cartier school, she asked her parents to let her go to boarding school. It would mean separation, but they didn't hesitate to yield to her request, knowing that it would be good for her character development. The school was Bellevue Convent, again another school under the direction of the Congregation of Notre-Dame.

During the summer, her desire for religious life increased. She had a serious conversation with Father Philemon Cloutier, her spiritual director, on August 15, 1911. She felt a deep loathing for the world, and kept repeating, 'Vanity of vanities, all things are vanity.' But she was still very young, and he decided it would be better for her to remain in the world longer with her parents.

She entered Bellevue convent in the fall of 1911. And she became VERY homesick! The first Sunday after her arrival, she cried all day! During Mass, she sobbed and choked, and did the same when she saw her parents in the guest parlor that afternoon. Monsieur Belanger, touched by her tears, offered to take her home. 'No thank you,' she said, 'I shall get used to it'. She continues, 'For fourteen consecutive nights, and then for several weeks, I gave vent to my grief by fits of uncontrollable weeping. Then, finally, my will grew stronger and I was comforted.'

Her fellow students were kind to her but she found it trying to live with so many people. She remarked to her mother once, 'Mamma, it is not easy to live with other people, is it?' She was used to being alone in her own room. But being in boarding school drew her out of her solitude. She strove to be friendly with her classmates.

On the First Friday of October, 1911, as Dina went with the other girls to visit the Blessed Sacrament, she was prompted to make a private consecration of her virginity to Our Lord, 'wholly and for all time, and I added,' she says, 'insofar as this promise was pleasing to Him.'

She didn't like holidays or any prolonged recreation. She had to make at times violent efforts to take part in noisy games, to the extent of feeling great physical weakness.

Her teachers testified in later years about her practicing self-denial in order to live in a group. She was given projects which forced her to take part in recreations, in entertaining activities. On the other hand, she great timidity and reserve, but was-according to one teacher-pleasant, an exceptionable student, and kind towards her companions. And one of her classmates called her 'the divine Dina'.

As at St-Roch and Jacques-Cartier, Dina excelled in her studies at Bellevue. Yet she had to appear in public at concerts and competitions, with parents and friends present in the audience. The praises she received at these events cost her tremendously. She says, 'Jesus endowed me with these sentiments of reluctance for honors to keep me humble and lowly and to develop my will power, while He multiplied occasions for me to do violence to myself and conquer my natural shyness.'

She didn't read much for recreation during her time at Bellevue; her free moments were usually spent in study. She read only two books: a library book of a 'Biblical romance (the 'only novel' she ever read), and through the generosity of a classmate, the 'Story of a Soul', the Autobiography of [then Blessed] Therese of Lisieux. She loved reading the latter!

At age eight, she began taking piano lessons from a private teacher, who regularly came to the Belanger home for four years. She plunged into this activity 'with great zest, though always in moderation, on account of my health.'

FIRST COMMUNION & CONFIRMATION

In her time, children didn't receive their First Communion before ten years old-this was around the time of the decree 'Quo Primum' of Pope St. Pius X, which advocated frequent Communion and lowering the age for children to receive First Communion at the 'age of reason' (usually seven years old). Dina was already nine, tall for her age (a 'growth spurt', perhaps?), and was very well versed in her Catechism to receive at an earlier age. Her mother went with her to the parish rectory and begged the pastor to be allowed to receive before her tenth birthday. The priest refused permission; saying it was contrary to established order. Later on, in her testimony before her daughter's beatification tribunal, Madame Belanger stated that Dina was deeply hurt by the refusal. She was disappointed, but decided to prepare for it more ardently.

She received her First Communion the next year, on May 2, 1907, two days after her tenth birthday. During her retreat to prepare for it, she heard it that 'a fervent First Communion was a sure passport to Heaven, and a lukewarm one a ticket to Hell'. Since she wanted to, in her words, 'take the train to Paradise', she prepared for her confession with the utmost care. She accused herself of many faults, but she was certain she had not lost her Baptismal innocence. She expressed an intense gratitude to Our Lord and Our Lady for this favor. The sentiments she expressed on that day are strikingly similar to those of St. Therese of Lisieux on her First Communion day.

The same day as her First Communion, Dina was Confirmed (a custom in her day, perhaps), and was invested in the scapulars. She spent happy hours celebrating the day with her parents and other family members in her home later that day. A humorous incident happened to Dina later in the evening that made her realize the emptiness of earthly things: she had changed from wearing the simple white dress she had on for the First Communion Mass to a more elaborate one of white silk and lace. By some 'klutzy'-or 'awkward' as she calls it-movement, she tore the fancy dress! Yet she had no feelings of regret for doing it....no 'drama queen' here! Instead, she was glad to slip away to her room, away from the noise of conversation, to dwell on WHOM she received: Our Lord Himself!

In the days after her First Communion, Dina grew more recollected at prayer, not moving unnecessarily, or taking her eyes from her prayerbook. She had a very tender conscience. At. this period, she fell prey to the trial of scruples-again, very similar to St. Therese. But, unlike St. Therese, she had a wise and holy priest, Father Philemon Cloutier, to help and direct her in this trial. She found peace of mind and soul in obedience to his counsels.

DINA HEARS THE VOICE OF JESUS FOR THE FIRST TIME

On March 25, 1908, which was Holy Thursday that year, Dina heard the 'voice' of Jesus for the first time. She says, 'During my act of thanksgiving after Communion, Our Lord spoke to my soul by means of a new light. This was the first time I heard His voice so well; interiorly, of course, a soft melodious voice which overwhelmed me with happiness.'

It was during her two years at Bellevue that she paid her first visit to the Convent of the Religious of Jesus and Mary in Sillery. While she and her classmates were being shown through the boarding school, a group of postulants passed by in the corridor, edifying Dina by their happy, yet recollected demeanor. She enjoyed her visit, and the friendliness of the nuns and the students. Little did she know that in just a few years' time she would be a member of the Congregation of Jesus and Mary!

She still thought of entering the Congregation of Notre-Dame. In May 1913, she and the other members of the graduating class-seven in all-went with one of their teachers to the Mother House of the Congregation of Notre-Dame in Montreal. They attended a Clothing and Profession Ceremony. The trip gave the girls an opportunity to study their future vocation after having had a retreat for that same purpose. They were welcomed cordially by the Sisters, but the ceremony left Dina cold and unresponsive. She says, 'My pious dispositions seem to have fled, but I paid no need to this and my decision to enter this Community in the near future was confirmed.'

Her boarding school days were now over. Some of her teachers suggested she return the next year in view of following more advanced studies at their College in Montreal. Her parents decided against it; they missed Dina very much during her two years away, and they weren't very keen on having her go to a faraway city like Montreal (remember, this was the early part of the 20th century). And at the same time, they thought that the 'ordinary' course of studies was sufficient for Dina to follow whatever walk of life she might choose.

Dina was grateful for the experience at Bellevue-for the work and sacrifices of her teachers she was particularly thankful.

LIFE BEFORE HEADING TO NEW YORK CITY (1913-1916)

Dina spent three years at home with her parents after graduating from Bellevue Convent. She was obliged to have some social contacts outside of home-she says she found them 'a burden'. Her mother did allow her some freedom of movement, however; she trusted her daughter. But Our Lord saw that her desires were centered on Him alone-He knew her heart.

She drew up a rule of life for herself: morning and evening prayers, daily Mass and Communion, Rosary; at least ten minutes of meditation in the morning, and weekly confession. She also included her duties towards her neighbor and herself. In addition, she examined her conscience each night.

She wanted to add a day's retreat every month, and the recitation of the 'Little Office of the Blessed Virgin' at least once a week. But she stopped short of doing these things because she didn't want to appear singular; it was better that she looked like any other good and pious young girl of her day. She was naturally reserved, and disclosed what God was doing in her soul to no one but her spiritual director, Father Philemon Cloutier; but even to him she was unable to confide everything to him. She says, 'I see now that Jesus willed it thus. He, my Master, was teaching me, enlightening me, shaping and moulding me according to His Will.'

Our Lord did continue to enlighten her, usually after Holy Communion, at her visit to the Blessed Sacrament, or at meditation. Yet there were times when dryness and distractions were her lot. When that happened, she says, she 'deplored my misery at the feet of my Good Master and offered Him my abjection.'

She read very little-her director kept urging her, 'read, read'-but she felt she couldn't find in books the spiritual food she longed for. Our Lord supplied it for her!

Seven months after leaving boarding school, Dina asked her parents, her spiritual director, and her pastor for permission to enter the Notre-Dame novitiate. She was sixteen years old. The two priests thought it would be wiser to put this off until a later date. Her father testified after Dina's death: 'This refusal seemed to hurt her, that was evident.' Her mother went further: 'She cried. But she submitted herself, especially after she heard her pastor's advice.' The pastor, Msgr. Omer Cloutier, said that she should not enter before she was twenty-three or twenty-four. She remained in peace in spite of this decision.

And she remained in the world for the time being. She was 'in the world, but not of the world'. It was a torment for her to dress in fine clothes and wear 'superfluous' ( as she called it) jewelry-but she wore these things to please her parents. Thoughts of vanity were far from her mind. She says, 'I often thought how sad it was that, in the world, one felt obliged to waste such precious time embellishing this miserable body, so soon to become the prey of the tomb. How sad it was to spend so much money when so many poor people were cold and hungry, when religious institutions, missions, lacked financial resources, and because of that, would too often see their efforts being paralyzed.'

Social gatherings? She continues, 'I was grateful to be invited; I was sensitive to the friendship or the courtesy of the people I knew. But I would refuse on the slightest pretext. If I accepted, I experienced a certain distaste.'

She does admit, though, that she enjoyed many happy times in smaller, more intimate hours with friends and relatives.

So she was not what one would call 'worldly'. Thanks to her mother's careful training, Dina presented herself as a perfect young lady 'in the world', even if her heart belonged to 'God alone'. And so she would refuse the offer of a human love, no matter how pure and beautiful it might be.

During this time, Dina became involved in her parish. She joined the 'Tabernacle Society', where she, her mother, and other ladies would help make or embroider Church vestments. The meetings would begin with a short spiritual reading which Dina would find helpful.

She also became a member of the 'Apostleship of Prayer', which spread devotion to the Sacred Heart. She helped to distribute the monthly prayer leaflets. Her mother was also a member. In addition, she continued to help her mother in visiting the sick and the poor, something that was done since her early childhood.

When the First World War began in 1914, the seventeen-year-old Dina offered herself to Our Lord 'in a spirit of reparation and love in order to give Him some consolation and save souls.' She was especially distressed 'at the moral evil threatening the world.' And a little later, she offered herself as a 'victim of Divine love.'

Her piano studies continued. She received a 'Superior Class' certificate, a 'Laureate', and lastly a 'Teacher's Diploma'. She took lessons from a Quebec musician, Monsieur Arthur Bernier, who was organist at her parish, Notre-Dame de Jacques-Cartier, from 1914 to 1917. M. Bernier was also a friend of the pastor, Monsignor Omer Cloutier, a humanist and a friend of the arts, particularly of music. The priest greatly appreciated Dina's musical talents.

She says, 'Toward the end of the year 1915, the matter of having me study piano in a conservatory abroad began to be serious. New York was the designated city, and the house of the Sisters of Jesus and Mary, 'Our Lady of Peace', the ideal place to live.' Her parents were at first concerned, especially her mother. (Dina tried to reassure her, saying, 'Oh, Mamma, I could have flirted here, going to and fro on messages, nothing would have been easier.') They examined the advantages and the pitfalls. Msgr. Cloutier strongly advised them in favor of the plan. She wouldn't be going alone-she would have two other girls from Quebec as companions, and she would be staying in a residence run by nuns. So her parents consented, and gave her the present of two years' study (eight months each year) in New York.

What was her opinion of herself as a musician? She had a certain measure of success; but the applause she received only tended to convince her of her incapacity. She did admit that God had endowed her with a certain talent, 'but I aimed at so sublime, so unattainable an ideal that I know I did not merit so much praise. I accepted it, as a proof of the indulgent good nature of my friends. I felt myself utterly deviod of talent. Lack of sureness, a defective memory, a nervous touch were some of the defects I clearly perceived. Every false note I struck went straight to my heart and I would exclaim: 'That is an example of what I can do!' My self-centered soul, hiding its ardent emotions, let my icy fingers race over the keyboard without awakening harmonies, vibrant chords. I had not the knack of accompaniment, still less the living breath of improvisation.' She often put the question to Our Lord, 'Why so much study?' She had so little talent, she though. She frequently invoked the help of St. Cecilia, the patroness of music and musicians!

Once she was given the joy of, as she calls it, 'a slight failure'. [an understatement if ever there was one!] In a crowded hall, she closed a literary and musical program by playing the future national anthem 'O Canada' (written by fellow Quebecois Calixa Lavallee). Instead of repeating the last line ('O Canada, we stand on guard for thee'), she only played it once! [one can only imagine the silence that fell in the hall!] EVERYONE NOTICED IT! She says, 'I was very grateful to God for that small humiliation. It was something better to offer Him then the beautiful bouquets with which I had been presented.'

NEW YORK CITY (1916-1918)

Dina left Quebec City in October 1916 with her father and her two companions. He wanted to know where she was staying and how far she would have to travel to the Conservatory. The two Quebecois girls who accompanied them, Bernadette Letourneau and Aline Marquis, were also going to study at the same school as Dina. Dina knew Bernadette more than she did Aline. The Belanger and Letourneau families were from the same parish in Quebec (Notre-Dame de Jacques-Cartier) and knew each other from participation in parish activities. The two girls also studied together for a short time. Aline met Dina in musical circles.

'Our Lady of Peace', run by the Religious of Jesus and Mary, was founded in 1902 on West 14th Street in New York to provide a safe place for girls and women coming to the big city to study or work. It was comfortable, up-to-date and attractive. Nine stories high (therefore not a 'skyscraper'), it had a roof garden with a view of New York harbor. There was a chapel on the ground floor, and the Sisters took care of the residents' needs and served their meals in the dining room. There was a social life for those who cared for it, and other religious services outside of daily Mass.

When the girls arrived, it was found that there were only two rooms avaiable-a single room and a double room. Dina always slept alone, except for her two years at boarding school, and was fond of solitude. Her father suggested that Dina offer Aline the single room, and she and Bernadette would take the double room. Later on, when other rooms were free, they could each have a single room.

But it was providential that Dina and Bernadette roomed together. They became close friends-almost like siblings. They shared the bond of being alone together in a foreign country, as well as all the joys, the loneliness of being away from home and family in Quebec....as well as their frequent fits of laughter! And in the end, both entered on the same day the Congregation of Jesus and Mary in Sillery, and made their First Profession side by side! Bernadette outlived Dina by many years, dying in 1977 at the age of 77 years. She is buried in the Community cemetery at Sillery Convent. Aline also became a nun, entering the Congregation of Notre-Dame in Montreal.

When her father left New York, felt the pains of homesickness. To halt those feelings, she immediately got down to work at her studies at the Conservatory! There she had speak in English, study in English, and understand in English! (one of her professors said to her at her first lesson, 'I did speak French a long time ago, but I have forgotten it') She says, 'It was comical sometimes, particularly in the first few days. Happily, pianos sound the same in all lands although the names of the notes follow linguistic caprices.' She learned English as a second language while in school in Quebec, but among her parents and friends she always spoke French.

She loved her teachers-one of them was Walter Damrosch, a well-known musician and composer of the day. He and the other members of the Conservatory faculty took great interest in all their students.

Dina wrote 280 cards and letters to her parents during her two years in New York. They were filled with affection, vitality, enthusiasm, and cheerfulness. She would tell of experiences such 'New York' things as riding the subway, and going shopping at Macy's-she was fascinated by the escalators she saw there!

She made a reference to World War I, then raging at the time, in something of a tongue-in-cheek way: 'Good morning, dear parents. You may sleep in peace, knowing that if the Germans come here I shall not wait to meet them. As the United States and Canada are allies, communications remain open. As we [her two companions and herself] are young girls it will not be supposed that we are deserting the country to avoid having to join the army. I am not at all worried.'

She and her two companions would play innocent tricks on each other and laugh uproariously in the process. For example: one evening Bernadette heard loud peals of laughter coming from Aline's room. She ran to see what happening, and found Dina and Aline helpless with laughter. Dina had seated herself on Aline's bed with an open umbrella over her head, waiting for Aline's arrival. When Aline came in and turned on the light, she let out a shriek of terror! And of course, all three laughed till the tears came!

Dina told her parents in one of her letters from New York, 'How we laugh! If the Americans form their opinion of French-Canadians in general from the specimens they have at 14th Street (the address of 'Our Lady of Peace'), they will have to grant to that race the virtue of gaiety cultivated to the superlative degree.'

There were opportunities for leisure time for Dina and her companions outside of the Conservatory; but she was extremely prudent with regards to the concerts and other cultural events that were available. She saw performances at Carnegie Hall by famous artists such as the Polish piano virtuoso Ignace-Jan Paderewski and the Italian tenor Enrico Caruso. She went to the movies once or twice, according to Bernadette Letourneau's later testimony. They went to a French play once. And Dina's reaction on coming out of the theater after seeing the play? 'I am so happy to be out of there!' Anytime she went out-to concerts, movies or plays-if she had any doubts as to the moral content, she always sought advice from well-informed people before attending, usually from priests.

Dina kept to the same prayer schedule that she had at home, only now she indulged in longer meditations. She appreciated the fact that she was staying in a convent, with a chapel where Mass was said daily and other liturgical ceremonies took place. Yet she also went to Mass in at least two New York churches according to her letters: the Jesuit Church of St. Francis Xavier, and an unnamed 'Church of the Assumptionists'. In the chapel of 'Our Lady of Peace', she spent many an evening, close to Our Lord in the Tabernacle.

During her two years in New York, she went home to Quebec for the Christmas holidays. The joy of reuniting with her parents equalled their sorrow when she left. Once, in the spring, they came to visit her in New York. And in her second year, her father came alone and unannounced, to spring a surprise on her. Dina was probably referring to this latter visit when she wrote to her mother, 'At seven-thirty I had an interview with Mr. Belanger. Do you happen to know that gentleman?'

The temper that she had displayed as a four-year-old was not dead yet. One day, the Sister in charge of 'Our Lady of Peace' made a curt remark about the 'dry and nervous way' Dina played the piano in the 'social room'. The nun also said that it 'annoyed those around her'. Taken by surprise at this, Dina arose from the piano bench and went straight to her room. Bernadette, seeing her as she burst in, noticed how pale her friend looked and asked what was wrong. Half an hour later, Dina was crying. She says, 'Why? Because my nature would fain to give vent to anger and my will refused the slightest complaint. My judgment admitted that the person was right, the remark was fair. My pride was wounded and it cost me a mighty struggle to keep them in abeyance. Grace triumphed, however, and peace settled down in the assurance that I had not given my dear Master [Our Lord] any pain.'

Dina passed all her courses at the Conservatory. Bernadette did, too-'a graduate pianist as well as organist', as Dina wrote in a letter to her parents. It's presumed that Aline passed hers as well. They left 'Our Lady of Peace' filled with gratitude for the kind hospitality of the Sisters of Jesus and Mary. One of the nuns gave her a medal of the Sacred Heart, with the injunction to wear it always. Dina took the simple request as a literal command and put it around her neck. She wore it till her own Profession as a Religious of Jesus and Mary. But at the time of her departure from New York, she had not the remotest thought of entering the Congregation of Jesus and Mary.

As a graduation gift, her father made her a present of a piano: a 'Knabe Baby Grand'. It was picked out in a piano store in New York while Dina was still in the city. The piano arrived in her home in Quebec on July 2, 1918. She was in the countryside at the time it was delivered. She came home the following day, eager to try out the new instrument. 'I had hardly entered the house,' she says, 'I was alone, when I was inspired to restrain this natural urge. I knelt down and prayed with fervor, asking the blessing of God and His Blessed Mother on this piano....the time it took to whisper these prayers allowed me to feel the sting of mortification dart through my whole being. Then I became, as it were, insensible, and I felt I could give myself the satisfaction of trying my new instrument, for my joy had been sanctified and blessed.'

This piano is now in the 'rebuilt' Convent of Jesus and Mary in Sillery.

LIFE IN THE WORLD BEFORE ENTERING RELIGIOUS LIFE (1918-1921)

In June 1918 Dina finished her two years' course at the Conservatory and returned to Quebec. These years were spent with her parents, living the ordinary life of a young Catholic girl in the world. That was what 'the world' saw.

She experienced the 'dark night of the soul', where she entered spiritual aridity and dryness. This started while she was still in New York. Spiritual exercises became occasions for distractions and struggle. But she was still faithful in doing, and even increasing them. She gave twenty, then thirty minutes for daily meditation-she had no permission to extend it any longer. There was ten minutes of spiritual reading,-often from 'The Imitation of Christ' (again, another 'connection' with St. Therese of Lisieux). Daily Rosary or the 'Little Office of the Blessed Virgin', or at least 'part' of the latter. She made frequent use of short ejaculatory prayers. She made the Stations of the Cross, and a daily visit to the Blessed Sacrament. To get all of these things in during the day, she curtailed her hours of sleep.

At times, the 'voice' of Our Lord, which she had 'heard' since she was eleven, made itself heard within her soul. He brought before her, through the 'eyes' of her imagination, images that were new to her. She was always afraid that these came from the devil and not from God. 'Yet,' she says, 'I was fully convinced that the teachings were those of my Master; whatever treats of obedience, humility and self-denial can come from no other source.' She noticed that Jesus spoke to her soul only when she was perfectly calm. If she was not, He would soothe her and inspire her with sentiments of humility and contrition for her faults; then she was able to understand His mysterious language.

One day, she asked Him not to let her be deceived by the devil. She says, 'He explained how I could always recognize the difference between His divine voice and that of the tempter who so loves to play the role of imitator and deceiver. The Savior makes Himself heard only in hours of deep recollection, peace and silence. His voice is soft, so soft that in the soul all must be hushed; it is a melodious voice; while that of the devil is noisy, abrupt and discordant and his words are uttered in the midst of agitation and tumult.' She uses a French-sounding word, 'brusquerie' !

In addition, Jesus gave her for guide and light the 'Host' and the 'Star'--the 'Host' was Himself, and the 'Star' His Own Blessed Mother. he showed her a path bordered with thorns, which He wanted her to walk in, after He first walked in it. She says, 'At the outset, the trials were not numerous [symbolized by the thorns]; but as I advanced they increased in numbers, in order to be faithful, I was not to allow myself to be dismayed by any suffering. The path was narrow and grew narrower as it became more and more infested with thorns. The latter were to become so thick and tall as to nearly choke up the route. I had to push them aside as I advanced. What matter the scratches when one's destination is Heaven!'
The Host and the Star, representing Jesus and Mary, remained as a beacon constantly over her path. At the end of the road, at the summit of a mountain, there was a gate, the gate of Heaven, In a few short years Jesus and Mary would open this gate to Dina, and fill her soul with delight!

All this took place in her imagination. but the 'picture' was clear and distinct. She saw them more clearly than she would have with the eyes of the body. When she wrote this in her 'Autobiography', she no longer felt the 'thorns' of trial, for 'love has blunted them and destroyed them.'

For clarification's sake, Dina explained the expressions she used to describe her mystical experiences ('I saw', 'Jesus spoke to me' , etc.)--'They signify that I saw in my imagination; Jesus spoke to me with that interior voice that every soul hears in moments of profound recollection when favored with divine consolations.'

Around this time Our Lord disclosed to Dina that He had a 'mission' to entrust to her. She says, 'He exhorted me to pray fervently and pointed out the necessity of serious preparation, but did not reveal what this task would consist. I understood nonetheless that the salvation of a great number [of souls] would depend on my generosity and fidelity.' He also taught her (again by using an image) the great value of grace, and how each grace received is like a link in a chain--unfaithfulness to grace snaps a link and breaks the chain.

Dina felt a tremendous responsibility-by her own fault she could compromise her 'mission'! She was conscious of her nothingness (a trait common with many mystics). She relied on His love and His goodness. Our Lord said to her, 'I wish to make use of you because you are nothing; I wish to prove My power by your weakness.'

Our Lord instilled into Dina a great desire for contempt and humiliation. She made this prayer every morning: 'My God, grant me the grace of being scorned and humiliated as much as You desire me to be, and may all who despise and humiliate me be in no way blameworthy. If You desire that I should taste no more joys on earth, I am willing to forego them.' When she made this offering, Dina thought she was renouncing every earthly joy; but as soon as her soul desired nothing 'but sacrifice', she was filled with happiness. She says, 'Such is the secret of Divine love.'

It was usually in church and on Friday that Our Lord enlightened Dina; especially during Exposition of the Blessed Sacrament (like St Gemma Galgani) , but there were other times too. One First Friday, as she prayed before the Blessed Sacrament, she seemed to see a great multitude of souls rushing to their eternal damnation. She was made to see that she should console Our Lord in His great grief, and pray for the conversion of their poor souls (like Sister Josefa Menendez).

Her thirst for martyrdom increased, and with it an intense thirst for self-denial. Under obedience, Dina relates some of these mortifications: never showing preference for any kind of food, taking what she liked least; turning her eyes away when passing by a confectionary shop (VERY prevalent in French-speaking Canada!); not drinking when thirsty; sleeping on a hard pillow; not crossing her feet at the ankles; accepting candy when offered but not touching it when alone. Are these childish? On the surface, maybe-but the scoffers and skeptics out there try for a single day what is most perfect in everyday circumstances, and how much strength of will it requires to endure what some spiritual writers call 'a martyrdom of pinpricks'!

While all this 'interior' life was going on, Dina became a Third Order Dominican. After a year of probation, she made her profession, and took the name of St. Catherine of Siena. This name was granted her only after she said that her birthday was on the Feastday of St. Catherine (April 30 on the 'Traditional' Roman Calendar-now April 29 on the Modern Roman Calendar).

She often invoked the help of St. Joan of Arc (then newly canonized when Dina wrote her 'Autobiography'). St. Joan was very popular in the Quebec of her day, and she asked for the help of the 'Maid of Orleans' to be faithful to her 'mission'.

Dina continued her courses in harmony, through a correspondence course with the New York Conservatory. She still did 'regular' practicing on the piano, this time without lessons. It was here that she got the idea of taking Jesus as her Professor. She says, 'I carefully prepared my pieces for a certain day. It seemed to me that at the appointed hour He was there, ready to give me my lesson. At other times, I felt His presence with me, too, but not exactly in the same manner. Before playing in public, I always invoked Jesus, Our Lady, the Angels and the Saints to listen to my pieces. I paid more attention at such times, if possible, than when before a visible audience. After playing each piece, I listened interiorly and received the criticism and judgment of my divine Teacher. When I was practicing, I pretended that I was in the presence of the Angels and thus I raised the worldly them of my pieces to a higher plane.'

She gave many recitals at this time. Before each one, Jesus would ask of Dina the sacrifice of her success and inspired with a real sense of failure. She submitted to His wishes and begged of Him the grace of not simply making a 'little' mistake that would pass unnoticed by everyone, but the humiliation of complete failure!

Yet she wondered-and indeed she asked this question to Our Lord-'What can be the object of my musical studies?' He answered, 'Your music will protect your vocation, but you will do good particularly by your writings.' She was surprised at this! Jesus continued, 'Yes, in the convent, you will devote yourself to literary work.' She was mystified by this; but it was fulfilled in the writing and publication of her 'Autobiography'.

Her desire for religious life grew by the summer of 1920. She wanted to enter the Novitiate after boarding school in 1913, but her parents and her spiritual director Father Philemon Cloutier asked her to wait. Now she was twenty-four, and it was time to make up her mind. She no longer felt attracted to the Congregation of Notre-Dame de Montreal. Personally, she was attracted to the contemplative life. In August 1929, she spent a week with the Nursing Sisters at the Hotel-Dieu Hospital, where she attended a Clothing ceremony. She loved it-the grille of the enclosure appealed to her; but on the other hand, her studies were proof that God wished her to enter a teaching Order. Her choices narrowed down to three: the Congregation of Jesus and Mary, the Ursulines, and the Society of the Sacred Heart. She preferred the Ursulines for the cloister, which they still had at that time. She went to the Monastery in Upper Quebec City to seek information, where she was kindly received. Still she hesitated. She sought her answer from Our Lord in prayer, to know His Will. Then He said to her, 'I want you in the Congregation of Jesus and Mary.' [or 'Jesus-Marie', as it's familiarly known in French]. She replied, 'Whatever You like, my Good Master. You know I have little attraction to teaching, but I want to obey Your call and go where it may please You.' His reply is significant: 'You will not teach long.'

On September 4, 1920, Dina's confessor, to whom she had spoken, told her she might leave the world in six months, or a year at most, and a week later it was decided that she should apply to the Convent of Jesus and Mary at Sillery, a suburb of Quebec. She went with Bernadette Letourneau, her New York companion, to meet their future Novice Mistress, Mother St. Elizabeth. After meeting and speaking with the two young ladies, Mother went straight to the chapel to thank Jesus and Mary for these two promising additions to the Novitiate! As a matter of fact, when she was made Novice Mistress in November 1920, Mother St. Elizabeth asked Our Lord that she might have 'a Saint' among her Novices....little did she know that 'Saint' would soon be among them in the person of Dina Belanger!

Now it was left for Dina to inform her parents of her decision to enter the convent, and to prepare them for the coming separation. It was heartrending for Monsieur and Madame Belanger, but they accepted with true Christian resignation: 'Since it is God's Will, we are ready to embrace it!' As the time grew closer, they multiplied their attentions to her. It was not to dissuade her from her decision; on the contrary, they fully accepted it. In June, 1921, they gave her a last gift: a trip to Niagara Falls. She loved it-the trip made her raise her heart and mind to God in thanksgiving for the beauties of His creation.

Finally, August 11, 1921 came. She left her home in Lower Quebec City forever. Her father and her mother accompanied her to Sillery. They gave back to God the child they received from Him. (After Dina entered the convent, her parents moved to Sillery to be closer to her. They remained in Sillery until their deaths in 1951-Madame Belanger-and 1952-Monsieur Belanger).

ENTRY INTO SILLERY CONVENT-THE POSTULANCY (1921)

The day Dina entered Sillery Convent, August 11, 1921, was a day of sacrifice both for her and her parents. As stated at the end of Part 5, the Belanger couple, who were profoundly Christian, willingly gave their daughter to the service of God in the Congregation of Jesus and Mary.

Dina says that on her entrance day, 'her soul was filled with darkness and repugnance, yet she had scarcely crossed the threshold when an inward force made her say, 'THIS IS HOME'. These words were not inspired by any 'natural' feeling-she 'felt' nothing, groping her way in darkness of spirit.

In the evening, she received her postulant's 'mantilla' (headdress), which she accepted with great piety. Next day she attended a Clothing ceremony and a Profession, but her dryness persisted-she was, she said, 'indifferent as a rock'. The only thing that touched her was the kiss of peace that was given by each member of the community to the newly professed and the new novices.

Before she entered, she felt that convent life 'presented one continual series of struggles against natural inclinations and tastes, and this had delighted me.. But the devil was waiting.' He whispered to her, 'Do you think you can live here to the end of your days? Are you going to submit yourself to all these burdensome regulations?' It was a terrible conflict. She watched the other nuns, and was filled with admiration at seeing their happiness and their recollection; and thinking of their virtue, she said, 'Surely each one of them is a great Saint.' Then the devil showed her an abyss between their perfection and her own piety. She fought this temptation with Our Lord's help, saying, 'Why can I not imitate them? They are frail creatures like myself, and Jesus will help me as He helps them.' Then the devil made use of another weapon.

Almost all of the spiritual exercises were done in common, and Dina would be obliged to pray aloud and use set formulas for prayer instead of being able to speak to Our Lord intimately. She says in response, 'What a deceitful trick! Religious life is the state of prayer: everywhere, at the religious exercises, at work, or at rest, Jesus and the soul are one.' Prayer in common eventually became a consolation to her, and the union of holy souls filled her with confidence.

But homesickness persisted. She spent sleepless nights struggling with temptation; but she protested to Our Lord over and over again that she would remain faithful to her vocation (very similar to Sister Josefa Menendez at the beginning of her religious life). During the day, there were distractions to keep her mind off her loneliness. One day she had very discreet witnesses. Passing by the chicken yard, she cried out impulsively, 'You dear creatures, you are in your own home, make the most of it!'

Sometimes when out walking on the grounds by herself, she would feel a strong impulse to go home just as she was, without hat or coat, or escaping at night through a window. She knew instinctively that these were the devil's temptations, and she held onto her vocation just as she did to her eternal salvation. To have to return to her home would have been a cruel trial; but as it happened during her boarding school years, her homesickness lasted several weeks and caused her to cry very much.

She received the grace to practice perfectly the recommendations that were made. One of her fellow Sisters [probably her Novice Mistress, Mother St. Elizabeth] states, 'In one of our first conversations [after her entrance] she spoke of her practices of devotion. I made her clear to her that on entering a religious Order, the act of self-donation replaced all private practices and it was better to follow the spiritual exercises of the Rule and the customs of the Congregation. She accepted my point of view and endeavored to conform her conduct.' So when 'interior silence' was mentioned, Dina made a complete 'truce with the past'-she severed all ties to her memories of her life in the world. She was even prepared to give up her cherished music and never play another note, if that was God's Will!

Postulants did not join the Novitiate during the first three or four weeks, but they were sometimes invited to spend recreation with the novices. Dina was edified by their charity, their cheerfulness, and their constant smile. She says, "I soon learned the secret of the soul that has surrendered itself to Jesus and now radiates the beauty and goodness of the Beloved. In observing each novice, the encouraging thought I already mentioned recurred to my mind: 'What others have done, cannot I do?' " A sign hanging in the Novitiate impressed her greatly and seemed to be addressed to her personally: 'If you begin, begin perfectly'.

The retreat she made before entering the Novitiate gave her much light and consolation-her worries vanished and she rejoiced over everything. The meditation that struck her most was on 'fidelity to little things'. She says, 'I was imbued with the thought that I should never be able to practice abnegation [another word for 'sacrifice'] in important things if I did not generously accept small sacrifices.'

She received two graces in this retreat. First, she seemed to begin a 'new life'. She plunged her past life into the Precious Blood of Jesus and drove it from her mind. The break with her former life was so complete that she felt as if she had died and had been reborn.

A FAVOR FROM THE LORD

The second favor was very remarkable. Dina was praying in the chapel at dusk on the last night of the retreat. Jesus spoke to her, filling her with love and with peace. 'Then,' she says, 'my good Master took my heart-picking it up as when one removes an object, and replacing it by His Sacred Heart and the Immaculate Heart of Mary. That was another 'picture', but there certainly took place in me a divine transformation that no pen could ever describe; I was lost in sentiments of gratitude and humility. I no longer had to look outside myself for the Host and the Star, Jesus and Mary, for I possessed Them within me. Since that moment, I have acted and loved with the Heart of my Savior and that of His Blessed Mother.'

She summed up in three phrases the plan of her 'new life': blind obedience, to suffer joyously, and love unto martyrdom.

She made every effort to observe the Rule and follow the recommendations made to her, but she made awkward blunders and involuntary mistakes [she was human after all!]. Those were times when she would say to herself, 'I was much better in the world than I am now!' Her actions did not always coincide with her desires, which was a source of humiliation to her. Dina strove to acquire the habit of greeting every person and every event with a smile. Her own natural expression was somewhat melancholic [as judged by some of the photographs that accompany this article]; but Jesus made her understand that true inward joy is reflected on the face, and He taught her the act of smiling always. As a result, every testimony gathered after her death mentioned her 'sweet habitual smile.'

Her first teaching experience was in giving music lessons. She would represent Jesus at the age of each student, and she gave her lessons as carefully as if He were physically there beside her. One of of her former students likened her to a 'porcelain vase'. The student continues, 'That is what I felt during my music lessons and every time I came in contact with her. I used to envy, and long to imitate, her perfect simplicity, her humility, the unconscious charm of her gentle manner which nevertheless did not hide her strength of character.' [we will see an example of this 'strength of character later]. The student ends by saying, 'There is a Saint for you!'

THE NOVITIATE (February-August 1922)

Now a novice, Dina (now Mother Marie Ste-Cecile de Rome-'Mother' a title given to the Sisters who taught) continued giving music lessons. She loved all her students dearly, but with a 'spiritual' love. She looked on them as 'living ciboriums where the Trinity dwelled'' if she had preference, it was for those who found it hard to study or keep to the rules.

She continued her musical training, as well as at literary work, which she was to asked to through obedience. She tried composing poetry, and her humble efforts, were corrected carefully and with patience, which 'covered me with confusion', she says. 'I often racked my brains long and ineffectually to write four lines which were not without fault. Dictionaries were referred to constantly. I was far from possessing at that moment the facility that Jesus granted me later on, and that He had foretold when I was still in the world.'

She was still shy and reserved by nature, and it was hard for her to confide in anyone; but right from her entrance she found a true mother in Mother St. Elizabeth, her Mistress of Novices. 'Jesus alone knows,' she says, 'the treasures of love He puts into the hearts of those who are charged with leading us to Him, guiding our first steps and strengthening our wavering will.' While she was still a postulant she felt an all-too-human attachment to Mother St, Elizabeth, and she asked Our Lord to make her overcome this natural attachment at once. He gave her to understand the purity, the sweetness, and the strength which should characterize her attachment to her Mistress. She was to see in her Mother Mistress only Jesus or Our Lady. She says, 'People in the world often think that our lawful affections grow cold within convent walls. No, it is there that they attain their full maturity. It is there that friendship, freed by grace from all self-seeking, blossoms out into the real flower of charity.'

Sometimes in her relations with her fellow novices, she felt that she often hurt them in spite of her good will not to do so. It was deeply humiliating, making her feel powerless she was of herself, and ashamed of receiving so much kindness and attention from all her Sisters.

At this time she made a 'pact' with the Angels guarding the Tabernacles of the world to replace her everywhere and always in adoring Jesus in the Blessed Sacrament in her place. Later on, as her mystical life deepened, she heard Mass in union with them in a special manner. She also 'supernaturalized' her meal times, imagining she was eating in the Holy Family's presence and being served by Angels.

In her annual retreat in August, she was haunted by the desire to make the 'Vow of Greater Perfection' after hearing that St. Margaret-Mary Alacoque (the visionary of the Sacred Heart) made such a vow in her lifetime. She aimed at making this vow later on (she was not permitted to make it during this time of her novitiate), trusting absolutely in God. She wrote these words to sum up this retreat: 'I want to be a Saint! With the help of Your grace, O Jesus, I will become one.'

During her Novitiate, there was some talk of sending some of the Sillery novices to finish their novitiate at the American Jesus and Mary house in Highland Mills, New York (Archdiocese of New York, now called 'Bethany Retreat House and Thevenet Montissori School'). In Mother Ste-Cecile's time, it belonged to the Canadian Province of Sillery, and it had been opened for English-speaking candidates.

Before the Superiors in Sillery announced the names of those who were going to Highland Mills, Mother Ste-Cecile offered herself to God as one of them, if it was His Will. She knew how her parents would feel about her separation and departure for America a second time; but on this occasion God accepted her offering and left her where she was.

She changed her motto after the August retreat, feeling that her schoolgirl 'Death rather than defilement' didn't suffice anymore. She made up a new one that incorporated the Names of Jesus and Mary: 'Jesus and Mary, the Rule of my love, and my love, the rule of my life.' Later on, she found her definitive motto: 'Love, and let Jesus and Mary have Their way.' 'Aimer et laisse faire, Jesus et Marie' in French.

In the fall, she spent some time in the infirmary. While recovering, she tried writing verses, holding her crucifix in her right hand while writing so that Our Lord would guide her pencil 'and set His stamp on my writings', as she says. To her great surprise, ideas sprang into her head and the rhymes came without bidding. But when she was with others, she didn't do this, so as not to attract attention and appear singular---then she got 'writer's block'!

She says with regards to this, 'Our Lord was beginning to realize His words, 'You will do good by your writings.' He is pleased to make me write in the solitude of the infirmary where He favors me with greater illumination. The work is so much His that often I scarcely know what I am writing; I am impelled by a gentle yet powerful force so that when I read over the pages I am continually surprised at having expressed ideas without having conceived them!'

She prepared fervently for Christmas, but when the day came she was filled with spiritual darkness. Yet, when she made her Communion thanksgiving, she made a promise: 'My God, I wish to perform my every action with the greatest possible perfection. I wish to refuse You nothing.' However, even after making this promise, she did not hear Our Lord's voice. He was putting her faithfulness to the test by leaving her in this 'dry' state.

Her union with Our Lord increased until one day He said to her, in an 'exchange of names', 'It is I Who am acting in you and by you. In the future you will be called JESUS; but when you commit a fault or do something silly that will be your own action and you will be called CECILE.'

'At these words,' she says, 'a feeling of dignity overwhelmed me, coupled with a profound of my nothingness. Since then, when my conscience reproaches me with nothing I know it is the work of the Divine Artist; but when I recognize my thoughtlessness or my defects, I hear a voice saying, 'It is Cecile who has done that!' '

Our Lord asked her to console His Heart in reparation for the outrages He received in the Blessed Sacrament. He also designated a number of souls to win for Him in the course of her day. She says, 'Our Redeemer longs to pardon and forget. He often awaits only a gesture or a thought of love on our part to grant to some sinner the extraordinary grace that will snatch him from Satan's toils.'

One morning, after listening to the reading of the day's meditation, Mother Ste-Cecile couldn't concentrate on it. She realized this was Our Lord's doing, and let Him do His Will. He wished to be comforted (again, much like Sister Josefa Menendez in her experiences). She saw His Heart bruised and beaten by numerous hammers that fell roughly on Him. He showed His Heart to her, pierced by a number of darts that were driven into It by a greater or lesser depth. Each blow of the hammer, each prick was an insult caused by sin. Then she saw It wounded by numerous needles-small for the most part, very small.

He said to her, 'These are the indelicacies of religious souls; oh! how the pinpricks make Me suffer, coming as they do, from the souls I love best!' (another similarity to Josefa Menendez).

She saw His boundless sorrow, and it filled her with compassion and love. She was deeply touched by it, and wondered at the thought that we can console Him, miserable creatures that we are!

Her hunger for Holy Communion increased. A day without receiving Our Lord was a dreary, bleak day whose hours dragged on. She entrusted her preparation for Communion to Mary. As she approached the altar rail in the chapel, she pictured the ciborium surrounded by the seraphim, either in deep adoration or expressing their fiery love by heavenly music. She heard such wonderful singing, the sound of which made the most harmonious earthly pieces seemed discordant in comparison. She received Jesus from Mary's hands. Led by her Heavenly Mother, Mother Ste-Cecile returned to her place, imaging herself to be surrounded by Angels forming the Court of the Divine King. During her thanksgiving, Mary often spoke for her. Mother Ste-Cecile only had to listen, uniting herself to Our Lady in contemplating and loving her Son.

Another day Jesus invited her to remain continually in retreat in His Heart, applying herself always to the closest possible union with Him. This did not distract her from her exterior occupations, however; He didn't want her to be so 'preoccupied' with Him to the extent of neglecting her duties as a religious. She walked in His presence, always keeping Him company while He acted through her. An example of this is the following incident: one day she was at a picnic on the grounds of the convent. She played games, talked and laughed like everyone else. But her 'inner gaze' was still fixed on Jesus, keeping Him company all the while.

To all the extraordinary graces He gave Mother Ste-Cecile, Jesus added the gift of contemplation, saying to her, 'I love you with a love of predilection [a word meaning 'preference']; My little spouse, you are a privileged soul.'

She understood that such graces brought with them a serious obligation of faithful correspondence (once again, like Sister Josefa Menendez), and recognizing her weakness, she felt that love was her only resource.

Mother Ste-Cecile loved following the common life of the religious in everything, but Jesus willed that she should be deprived of it. She feared exemptions yet she was often obliged to ask for them. It was humiliating for her to ask, she didn't 'singularity'. Then she realized that it was beneficial in the religious life to be guided by one's Superiors.

It was time to know the names of who were to be professed. Mother Ste-Cecile was suffering at this time a severe interior trial (whatever it was is not known), when Our Lord said to her, 'You will make profession; and a year later, on the Feast of My Mother's Assumption, I shall come and claim you by death.'

She was filled with joy! It was in May 1923 when she received this message-fifteen months separated her from her eternal union with God in heaven! She began to count down the weeks and the days.

The awkward 'blunders; she did seemed to increase. She says, 'It was good for me that they humiliated me as I deserved, and on account of that I prized them; but I was often very inconsiderate towards those to whom I owed most respect and who were very kind to me. That proves what I was like! I used to tell Jesus how sorry I was and ask Him to repair my blunders, and to console those whose feelings I had hurt.' Her delicate conscience made her see her failures in their worst public light; for all testimonies after her death spoke of her deep politeness and thoughtfulness of others.

During this time, as she prepared for her Profession, Our Lord gave her two Patronesses, to take care of of her as a sister: St. Cecilia and St. Therese of Lisieux [at this time still a 'Blessed']. St. Cecilia was in charge of the 'exterior' part of her life, teaching her to be an apostle (as she did on earth when she brought her husband Valerian and his brother Tiburtius to the Faith), watching over her work as a teacher, her various other jobs around the convent and other 'external' works. St. Therese guided her in her 'interior' life, showing her the path of 'love and abandonment' that characterized the French Carmelite's earthly life [Therese was a Norman, the same part of France that Dina's parental ancestors came from]. Both Saints were under the direction of Jesus and Mary, as well as Mother Ste-Cecile's own Guardian Angel. She says, 'It seemed to me that my two Patronesses bent towards me and took me by the hand to lead me on, according to the designs of my Divine Spouse.'

As she prepared for her Profession, she wished to offer her Spouse a gift, and began to prepare her symbolic 'wedding basket'.

In describing this 'basket', she says, 'I desire to offer to Jesus, on the day of my Profession, a basket of purest gold adorned with pearls and rubies which are to be purchased by my acts of poverty. In the center of the basket, I wish to put the monogram of 'Jesus-Marie' [the coat-of-arms of the Congregation] wrought in brilliant diamonds by the perfection of my actions. In the basket there must be lilies, the beautiful virtue of chastity; red roses, acts of love of God; white roses, acts of charity towards my neighbor; lilies of the valley, acts of humility. For verdure [greenery] there will be ferns, represented by my acts of obedience and mortification. I bed my Mother Mary to offer the basket to my beloved Spouse; and in return, I shall multiply my acts of devotion towards her.'

As she approached her retreat before Profession, she was roused to great fervor; but when it began, the instructions did not move her. The devil even made use of them to try to upset her. Our Lord wanted her to remain in 'darkness' while He worked on her spiritually; but when August 15, 1923 came, He gave her everything that would make her Profession a happy one! Her parents were present, the Ceremony was conducted by her former pastor Msgr. Omer Cloutier, the Mass was said by one of her cousins, and her former spiritual director Father Philemon Cloutier was also present. And next to her, professing the same vows, was her friend Bernadette Letourneau, now called in religious life 'Mother St-Omer de Luxeuil'.

'At last,' she says, 'I was a Religious of Jesus and Mary! On my breast, the cross [which the Sisters still wear today]; at my waist, the blessed Rosary. I now belonged forever to that institution which I cherished as the hand that led me to this blessed sanctuary of peace and love. O Jesus, make me worthy of the title I bear. Help me to pay the debt of gratitude I owe to my Congregation; fashion my soul Yourself, according to the spirit of 'Jesus-Marie', a spirit of charity, humility and obedience which is none other than the Spirit of Love. Act in me with Your sweet Mother to the praise of these Sacred Names.' [the motto of the Congregation is, 'Praised Forever be Jesus and Mary']

Interiorly, her Profession Day had its joys as well, but she was powerless to express them. She only said, 'The Blessed Virgin presented my basket to Jesus, Who in turn had a gift for me, one that concerned my soul. He let me choose it myself as on the day of my Clothing. I should have desired a chalice but this time I was no longer allowed to ask for suffering. My Divine Spouse smiled at my act of obedience and offered me a shining chalice overflowing with the gems of His Passion, much richer, more splendid than that of my Clothing Day. My joy was unspeakable! I could express my gratitude only by the wordless canticle of my love.'

She concludes her Novitiate by saying, 'I could not leave my beloved Novitiate without pledging myself by a written promise to be faithful to the lessons implanted in my soul. I felt my gratitude, profound as it was, to be incapable of repaying the gifts I had received, so I left the duty of paying my debt to the Eucharistic Heart Itself [the chapel of the Novitiate was dedicated under this title], and to Our Immaculate Lady.'

LIFE AFTER PROFESSION (1923): TEACHING, ILLNESS, TRANSFORMATION

Now a young Professed, Mother Ste-Cecile de Rome began her active life. She was sent to the convent school at St-Michel de Bellechasse, a small town up the St. Lawrence River from Quebec City (the school still exists, now named 'College Dina-Belanger' in her honor and in her memory). She remained there for five weeks, teaching music. After that, she was recalled to Sillery, again to teach music. She contracted scarlet fever from nursing a student who had the disease, and had to go into quarantine. The after-effects of this highly contagious disease would eventually lead to tuberculosis, which caused her death six years later.

At first, Mother Ste-Cecile was distressed to have to be isolated from the rest of the community. It was not a cause for rejoicing to be inactive while her Sisters had to take on her work in addition to their own [something that anyone in today's work force can attest!]. To be deprived of community life, and live by oneself day and night in one room....that was from a 'human standpoint'. But from the moment of her isolation she discovered that Jesus was doing her a great favor: He had withdrawn her from active work and placed her in total solitude in order to work in her soul by Himself.

He began by depriving her of Holy Communion for ten days. She longed for the 'Bread of Angels'! Every day she heard the priest pass by her door, bringing Our Lord in the Blessed Sacrament to the other sick Sisters' rooms. She called out to Him inwardly with deep desires but submitted cheerfully to His Holy Will. His kindness granted her a consolation in return. She would make a 'spiritual Communion' at the same time the rest of the community approached the altar rails in the chapel for their sacramental Communion. It seemed to her then (this was an image in her mind) that an Angel brought her an invisible Host, which she received as from a priest's hand, and she made her thanskgiving as usual.

On one of these morning Jesus said to her, 'From now on, I shall give you the grace to feel My Presence within you; that is to say, you will enjoy the sensible Presence of God.' She says, 'Immediately, the life of the Blessed Trinity manifested Itself to me with a sweetness, a peace, and a love that cannot be described.'

After her personal adoration of Him present within her, she had the inspiration of gathering together a 'Court' for Him. She asked Jesus whom He would like at His court. He wished for Our Lady, St. Joseph, her Guardian Angel, St. Cecilia and St. Therese to keep Him company, to always think of Him and to love Him. This way He wouldn't be forgotten or alone in her heart when her human frailty might distract her from His presence.

She would ask Him each day, 'My dear Jesus, whom do You want at your Court today?' Our Lady and the other four Patrons already mentioned were always present, but besides them Jesus would other Angels and Saints. Examples: St. Elizabeth of Hungary (her Novice Mistress' namesake as a religious), St. Stanislaus Kostka (patron of the Novices), St. Aloysius Gonzaga (patron of youth), St. John the Evangelist (patron of virgin souls), St. Catherine of Siena (Dina's name when a Third Order Dominican), St. Joan of Arc (patron of 'faithfulness' to Dina's 'mission'), St. John Berchmans (another patron for novices), and the Saints whose feast was on the calendar for the day. Later on, Mother Ste-Cecile would make a general intention to invite ALL ANGELS and ALL SAINTS to form the Court of her Beloved King, and remain there always.

On November 1, 1923, All Saints' Day, she was allowed to receive Our Lord sacramentally-she knelt at the doorway of her room to receive Him in Holy Communion. She thanked Him with joyful tears. She abandoned herself more and more to Jesus' divine action. She sought as her 'ideal' the 'substitution of Our Lord for self'. She felt that Our Lord and she were one, that He made use of her faculties, senses, and members; that He thought, willed, acted, prayed, looked, worked, spoke, wrote taught-in a word, He LIVED in her. All she had to do was to contemplate Him and say always, 'Jesus, I love You', just like like her Saintly friends in heaven.

On November 3, Our Lord asked her for a retreat of ten days, during which He would, as she says, 'destroy all that was purely natural, human and earthly,' within her by a series of mystical transformations. It came to a climax on November 13, 1923 (Feast of St. Stanislaus Kostka, patron of novices). This is what she wrote:

'Jesus showed me a high altar with a bright fire burning on it: this was the Altar of His Love. In His hand I saw my heart, my own heart that was taken from me when I was a postulant; He made me look at it as it to give me the opportunity to abandon myself once more to Him freely and entirely, then He placed it on the altar; the fire wrapped it in flames, and I saw it consumed to the last fiber. There remained nothing of it, absolutely nothing.[She continues] 'Then Jesus invited me to go up to the altar myself. There were five steps to climb in honor of His Five Wounds. What went on within me is beyond description. I felt as it were, my nature overtaken by repulsion, in revolt against this; in my soul there was peace and happiness. I placed my foot on the first step, the second, and kept on in a spirit of abandonment. I soon reached the center of the altar. The flames moved apart on each side of me and did not touch me. The good Master, His eyes always upon me, made me open my arms as on a cross; immediately, the flames rushed upon me with violent intensity, but they were, nonetheless, moving slowly as they consumed my entire being. As this divine fire consumed me, it seemed to me that my being shuddered, moaned, and finally, it appeared to be dead at the moment of its complete destruction. When there was no longer anything to burn, the fire subsided and went out. In the center, there remained some ashes. Jesus drew near, breathed on them and reduced them to nothing. Finally, THERE WAS NOTHING LEFT OF ME.' [emphasis mine]

The result of this stupendous experience was Jesus alone would now be acting in Mother Ste-Cecile de Rome. Her humanity would be as a 'cloak' to conceal Our Lord within her. He had 'substituted' Himself for her!

During her time of isolation in the infirmary, she missed a whole series of religious feasts. She would have loved to be at the beautiful ceremonies in the chapel and the community gatherings. But once again, Our Lord gave her a wondrous compensation.

That happened on November 22, 1923, the Feast of her Patroness in religion, St. Cecilia. Again, this is what she wrote:

'Jesus said to me at the hour of Mass: 'Since you cannot assist at Holy Mass in the chapel, come and hear St. Cecilia's praises chanted in heaven' . I seemed, forthwith, to be transported to heaven where I listened to harmonies of a sweetness and sublimity unknown to earth. Then a multitude of Angels and Saints intoned a hymn to the praise of the Eternal God: GLORIA IN EXCELSIS DEO! Innumerable instruments accompanied it and continued without interruption during the SANCTUS, SANCTUS, SANCTUS, DOMINUS DEUS SABAOTH. PLENI SUNT COELI ET TERRA GLORIA TUA. HOSANNA IN EXCELSIS! which followed. Oh! those only to whom the Lord deigns to grant the grace can understand these contemplations! The SANCTUS in particular surpassed all that I could imagine of ineffable and inebriating harmony. I heard the voices of children, of confessors, of holy women, of apostles and martyrs; I harkened to voices incomparably more beautiful, sweeter and richer than the former. These were the virgins who follow the Lamb wherever He goes. The different choirs alternated or blended into a sweet melody. This was followed-the instruments continuing always-by a marvelous paen of thanksgiving to the Lord glorified in St. Cecilia, a triumphant hymn in honor of this illustrious virgin. The hosts of Angels and Saints saluted her and praised her; then the music grew very soft and St. Cecilia alone intoned her song of love and gratitude to her Spouse. What pure, vibrating accents they were! The chorus took up the hymn and brought it to a conclusion.

[She continues] 'At that moment Jesus said to me: 'Mass in over, it is time to go back to earth.' I murmured my thanks, opened my eyes and looked about me. After listening, I realized that the Holy Sacrifice had just ended in the chapel below. It was over then! I could no longer enjoy the music of earth. Oh! the rapturous melodies of heaven! Through these pure waves of sound echo the eternal charity of the Thrice-Holy Trinity; in the voice of each Angel and each Saint vibrates the enkindled breath of the Holy Ghost.'

While she was still in isolation, she received 'visits in writings' through the notes sent by her Sisters. And when the community took walks outside during the recreation times, they would have little talks with Mother Ste-Cecile as looked out of her window. She likened herself as 'Jesus' captive....His little dove imprisoned in the cage of His love.'

Our Lord had much to say to her during her time in the infirmary. He said to her, 'You are a little privileged soul. Let Me do what I like in you; let Love do Its work.'

He asked her not to put her signature on anything she wrote (if others did so in copying and added her name it was not her fault). He said, 'Because this work is Mine, not yours; you no longer exist, you can do nothing. Inspiration and facility in writing are My resources. I was your hand, which is My property, to tell souls that I love them with a love they do not understand, and to beg for their love, to quench in some measure the thirst of My Heart.'

Usually the quarantine for infectious diseases like scarlet fever was forty days, but Our Lord arranged that the doctor should order another nine days' seclusion. One day He said to her: 'I am going to send you another disease.' She accepted this, not knowing what the implications were. He continued, 'You will return to the infirmary, where I want to make you write. You will write until the month of July, then the task will be finished because you will suffer too much. I want to make known in writing the intense love with which My Heart burns for souls; I want to complain that I am forgotten, rebuffed; I want to plead for love as a beggar pleads for a crust of bread; I love souls so much, yet very often I am not understood and not loved.' (this was fulfilled in the writing of her 'Autobiography')

On December 7, 1923, Mother Ste-Cecile de Rome was finally discharged from the infirmary, with permission to resume her music lessons and some other duties with the students in the boarding school in Sillery (study hall and corridor supervision). The hidden suffering she had was thinking of Our Lord's sufferings, and all the outrages committed Him, and the lack of trust and love He met in souls.

RELIGIOUS LIFE (1924)--TEACHING, MORE ILLNESS, WRITING HER AUTOBIOGRAPHY

At the beginning of January 1924, Mother Ste-Cecile de Rome resumed her teaching duties. Her illness, however, threatened to become more serious. After a rest period in the infirmary, her condition seemed to improve. The sacrifice of teaching and of being with her much-loved students would be only temporary. In February, she was asked by her Superiors to return to St-Michel de Bellechasse until the end of the school year in June. Our Lord said to her, 'Go to St-Michel-you will not be there long, you will be back in April.' And so it happened-on April 2, 1924, Mother Ste-Cecile, once again ill, returned to the infirmary in Sillery.

Her local Superior, Mother Marie St-Romuald, soon recognized the exceptional qualities of Mother Ste-Cecile de Rome. Her talks with the younger Sister convinced the Superior that this was an exceptional soul, very close to God, and so she sought permission from the Provincial Council to ask her (under obedience) to write the story of her life. At first the Councilors refused-Mother Ste-Cecile was so young. They thought of the danger to her humility. It was contrary to the spirit of their Mother Foundress, St. Claudine Thevenet (1774-1837), who urged her spiritual daughters to adopt this saying from 'The Imitation of Christ': 'LOVE TO BE IGNORED AND TO BE COUNTED AS NOTHING!'

Nonetheless, Mother St-Romuald tried again, and this time she said to the Councilors, 'Our Lord will look after her humility.' With this sensible argument, the permission was given.

So during a private interview, Mother St-Romuald said,

'You will write your life, Sister.'

'Do you wish me to, Mother?' Mother Ste-Cecile asked.

'Yes, Sister, it is my wish,' was the reply.

'Very well, Mother. I will do what you ask,' was the last word.

'She obeyed so simply that I did not suspect the heroism implied for her in doing so,' the Superior later said.

This conversation took place in February 1924. Mother Ste-Cecile de Rome was going back to St-Michel de Bellechasse at the end of the month. She began the 'Autobiography' while at St-Michel.

As Mother Ste-Cecile wrote, the Superior collected the 'notebooks' one by one, and put them in her desk drawer without reading them. The first part of the book was finished in June 1924. Resuming it again under obedience, she continued writing until July 1929, when she became too ill to write any longer. Our Lord told her, 'You will do good by your writings.' She never dreamt that this was the fulfillment of His words!

She had not lost her very reserved nature (and remember, she promised Our Lord at the start of her religious life 'not to think of the past'). Yet she wrote out of duty, simply and without reservation. She made this admission to her Superior on her deathbed: 'Mother, when you commanded me to write the story of my life, I made the most heroic act of my whole existence.'

As stated, she began her 'Autobiography' while at St-Michel. She met again the students whom she loved and was devoted to, and spread her good influence among them as among the students in Sillery. One former student remarks,

'At the singing lessons for the youngest pupils, as I was the smallest, and very frail and sickly, Mother used to put me sitting on the edge of her piano, to save me from the fatigue of standing all the time. This gave me great pleasure.'

But Mother Ste-Cecile was also capable of displaying firmness whenever discipline or convent regulations were at stake! This same former student relates this incident:

'One day-I must have been about five years of age-I declined to eat my soup. Mother Ste-Cecile de Rome insisted. I stubbornly refused. In a tone that left no doubt as to her intention of carrying out her threat, she admonished, 'Mademoiselle, you shall not leave the refectory until you have eaten your soup.' Realizing that I couldn't get my way, I gave in.' [Imagine how that 'threat' must have sounded in French!]

The Superiors intended on having Mother Ste-Cecile stay at St-Michel till the end of the school year in June. But her health was giving them cause for alarm, and returned to Sillery on April 2 and was back in the infirmary again.

She suffered greatly (some of the illnesses she had in her religious life were: tonsillitis, heart trouble, swelling of the arms and legs, and tubercular glands on the neck). Her 'human nature' groaned at the pain and the tears flowed, but her will remained firm. Once she said to her Superior, 'Mother, please order me to love God.' And when she heard the reply, 'Yes, dear Sister, I order you to love Him as much as He Himself desires, I order you to love Him even unto folly', Mother Ste-Cecile's eyes shone with joy.

On the other hand, her Mistress of Novices, Mother St. Elizabeth, feared the danger of pride in her former charge. To this, Mother Ste-Cecile responded, 'Mother, I don't see what I could be proud of. I am such a wretched creature, as you well know. The closer Our Lord comes to me, the more He makes me see my misery, and what happens to me is not my action but Our Lord's action. I realize how culpable I would be if I committed the smallest infidelity. I have a big responsibility. Pray that I may love God very much. I have such a great desire to love Him.'

Now we come to a very mysterious-if not controversial-part of Mother Ste-Cecile's religious life: the so-called 'Deception of August 15, 1924'.

When she was still at St-Michel (and even before this, while awaiting her First Profession in 1923), she remembered what Our Lord told her, 'On the Feast of my Mother's Assumption, I shall come to claim you by death'. From late 1923 until the summer of 1924, Our Lord kept intimating to Mother Ste-Cecile how many 'days' she had of life on earth-or so it seemed. When Christmas 1923 came, she heard Him say to her, 'This is the last Christmas you will spend on earth; next year you will be in heaven.'

She was already back in the infirmary by the time she finished the first part of her 'Autobiography' on June 30, 1924.

As August 15 drew closer, she continued to confide in Mother St. Elizabeth, the Novice Mistress (Mother St. Elizabeth and Mother St-Romuald the Superior of Sillery Convent were the only ones who knew about the 'inner life' of Mother Ste-Cecile). Mother St. Elizabeth was not too keen on her writing her 'Autobiography', fearing the inroads of pride, as has already been stated. But the Novice Mistress had no say in the matter. She said, 'If Mother Superior orders you to write, then you must obey her.' And yet Mother St. Elizabeth grew more and more perplexed with Mother Ste-Cecile as the latter kept revealing to her the communications from Our Lord. She even went so far as to say, 'You know, you do not look like a dying person!' All the same, Mother St. Elizabeth knew that Mother Ste-Cecile was a good religious and close to God. She reserved her own personal judgment, saying to herself, 'I may be mistaken; perhaps Our Lord WILL come for her.'

Then August 15 came, and Mother Ste-Cecile was still on earth-SHE DID NOT DIE! On that day, Mother St. Elizabeth came by the infirmary to check in on her. Mother Ste-Cecile was not too ill physically even if she was not confined there. Noon came-nothing happened. Then came the evening....and Mother Ste-Cecile was still alive.

NOW the Mistress spoke her mind! She rebuked her former charge, saying, 'See how we can work ourselves up! See what lengths we can go if we give in to our imagination!'

What was Mother Ste-Cecile's response? She simply said in a tone of deep humility, 'That is true, Mother-I have been mistaken.' No excuses, no explanations....just those few words....'I was mistaken'.

What happened? Was she the victim of her imagination-or even worse, a tool of the devil? She certainly wasn't a victim of illusion-the words she heard from Our Lord were too clear, too concise. She was a woman of good sense and sound judgment-such a prolonged illusion would be hard to admit. And if she WAS a victim of her imagination, she would have tried to explain it away and justify herself. But she didn't-she simply said, 'I was mistaken'.

One thought (according to Dom Leonce Crenier, a French-Canadian Benedictine who wrote a detailed early biography of Dina Belanger) was that she was deceived by the devil on this. Dom Crenier says, 'Yes, she might have been deceived....Our Lord might have permitted it for her future benefit.'

The most probable thought (again, according to Dom Crenier) was that Our Lord was referring to a 'mystic death, that kind of death that makes one cease to live after a human fashion and introduces one to a life after the divine fashion, which is an anticipated beatitude.'

So, what did Mother Ste-Cecile de Rome do after August 15, 1924? Did she lose her courage-did she 'give up'? No, she didn't. She made this heroic act of surrender on the very evening that the Novice Mistress rebuked her, a grace of the mystery of Our Lady's Assumption. She says, 'I didn't dwell either on the wish to see or on the wish to understand. I tried to make a more perfect act of surrender, a pure act of love; and I began all over again a totally new life; yes, I repeat, a new life.' In appearance she was the same; her fellow Sisters did not see or remark on any outward change in her, but in reality she she experienced a profound transformation.

All this time she was also undergoing a deep interior darkness. She had desired to make 'The Vow of Greater Perfection' before her First Profession. Permission had been denied then, and she accepted in obedience. Now, as August had gone into September, and still she was in spiritual darkness. But on October 2, 1924, the Feast of the Guardian Angels (and the exact anniversary of her private vow of virginity at fourteen), she received permission to make this Vow in its fullest extent!

She made the Vow the next day, October 3 (Feast of her beloved 'sister' St. Therese of Lisieux on the 'Older Roman Calendar'), after receiving Holy Communion in the infirmary. The joy she felt was like on a day of 'spiritual espousals'.

She says, 'The obligation of the Vow was constant, having application of every moment and embracing thoughts, words, desires and actions. Obedience was the chief rule of greater perfection; for instance, when there was the choice between a voluntary mortification and a natural satisfaction recommended or merely desired by [my] Superiors, [she] considered it more perfect to choose the latter, since their will was for [her] the Will of God. When obedience was not at stake, self-denial seemed the more perfect.'

The Vow became an exercise in humility for her. It gave her a whole series of humiliations-imperfections, stupid mistakes. They proved how weak and wretched she was. Whenever she became aware of an imperfection she would say to Our Lord, 'This is what I can do of myself! I give You this failing and leave to You the task of repairing it, and for that I love you, oh! so much!' Then she would take her crucifix and kiss the Sacred Wounds.

RELIGIOUS LIFE (1925-1928)

From August 15, 1924 on, Mother Ste-Cecile de Rome could be described as being on an 'interior journey'. She became more and more 'interiorized', eventually reaching into the depths of the Blessed Trinity Itself.

But she still struggled with interior darkness. The devil still roamed about her, 'but he cannot', she says, 'even graze me with the tip of his sullied wing; I am lost in God and the Holy Spirit works on without interruption in me. I do not know the nature of this action; there is always an element in the operation that escapes analysis.'

Her constant prayer was in offering Our Lord to His Father through Mary and the 'Spirit of Love' for ALL men, present and future. Our Lord told her that this offering pleased Him very much and contributed to the salvation of a large number of souls.

She understood now that the 'mission' given to her so long ago would go on ever when she was gone from this life. Through Mary, she would bestow the love of the Eucharistic Heart of Jesus on the whole world until the end of time. She said, 'I will be a little mendicant [beggar] of love.'

She was able to go to St-Michel de Bellechasse in July 1926 for a fifteen-day rest. It was here that Jesus began to speak to her about consecrated souls.

She became the confidant of the suffering Jesus. On September 2, 1926, she heard Our Lord as her interiorly, 'Would you like to taste the chalice of My Passion?' She answered, 'Oh! yes, Jesus. How good You are!' He repeated, 'Do you want to taste it?' Her response was, 'My Jesus, You are fully aware that I am not only willing, but that is my desire.'

At that very instant she was given a cruel interior suffering which penetrated her whole being, a suffering which she could not describe.

The 'chalice' that Our Lord gave her at intervals from this time onwards was a participation in the sorrows of His Agony in the Garden of Olives. When He gave her this grace she did not 'see' an actual 'physical' chalice even with the eyes of her imagination; but she knew with certainty that Jesus was about to share His sufferings with her.

(Her Novice Mistress, Mother St. Elizabeth, whom Mother Ste-Cecile continued to confide, was asked later on by Dom Leonce Crenier, OSB, whether this state of suffering was visible to others. She replied, 'Yes, at such times Mother Ste-Cecile de Rome wore an expression of intense sorrow; she was very pale, even her lips were white. But as she was ill, those who did not know about her interior life simply thought she was feeling worse. Now when I recall this expression on her face, I find she became, as it were, another Christ.')

She heard Him say, in the sufferings of His Agonizing Heart:

'Very few souls wish to sympathize with Me in My Agony.'

'Very few souls, even consecrated souls, know how to sympathize with the Agony of My Heart'.

'I confide precious secrets to souls who are willing to console Me in My Agony.'

'If religious souls only knew! But alas, they do not know! Some do not know because they are afraid to know. They are afraid of being obliged to give up some of their attachments....I do not call all consecrated souls to compassionate My Agony sensibly and in a special manner. I grant this favor to certain souls that I Myself choose. But I call all consecrated souls to console My Heart by obedience, regularity, perfect observance of the Rule, and care to perform every action perfectly through pure love of Me.'

Every Thursday evening, at the request of Our Lord, she was to make a Holy Hour to console the Agonizing Heart of Jesus.

DINA RECEIVES THE INVISIBLE STIGMATA

At the start of 1927 Mother Ste-Cecile's health grew worse and she had to return to the infirmary in Sillery. On February 2 a great temptation assailed her not to tell everything that was going on interiorly. Only her spirit of fidelity and obedience enabled her to overcome this, and to write of the following grace. These are her words:

'On January 22 [1927], a Saturday and the Feast of Our Lady of Fourviere [the Patroness of Lyon, France, the birthplace of St. Claudine Thevenet, the Foundress of the Congregation of Jesus and Mary], we had a closing ceremony of the Forty Hours Adoration. During my meditation before the Blessed Sacrament exposed I suddenly felt myself enveloped in profound peace. I was already conscious of the Presence of my Divine Master, but this was something more than the ordinary union of Thursdays and Fridays. [sharing in the 'chalice' of His suferings].

I felt that Our Lord was granting me a great favor: the Stigmata of His Sacred Wounds. From His Divine Heart flames radiated on the feet, hands, and heart of my annihilated being. The Blessed Virgin applied these flames to my hands and feet, and Jesus imprinted on them the Stigmata of love of His Sacred Wounds. He was granting me one of my most cherished desires, but He astonished me by granting it at this moment when I was not expecting [it] and in this manner which I could never have imagined.'

The Stigmata remained invisible as she wished. No one could see them. But after her death, the infirmarians testified before the Beatification Process that they noticed an expression of pain on Mother Ste-Cecile's face when her hands and feet were rubbed. Mother St. Elizabeth stated that the feet became so sensitive that it was impossible to rub them as before-the pain was too severe.

It was around this time that Our Lord began calling her 'My Little Own-self'.

Mother Ste-Cecile de Rome had arrived at a point where nothing could distract her from the thought of Our Lord. Her union with Him increased her desire to suffer with Him and for Him.

She received revelations from Our Lord about His love for priests and consecrated souls. How was she to console Him and His Heart? By love and by sacrifice, by constantly acting according to His good pleasure.

He said concerning priests:

'My priests ought to be other Christs. Many of them are eloquent and have much human learning, but they lack the fundamental science, holiness. Certainly they are united to Me by sanctifying grace, but they do not live intimately united to Me by self-denial and pure love.

'My priests! My priests! I love them so much and so many of them love Me but little....I call them to be other Christs; that is their vocation.'

'My priests rule the entire religious society. If they were all really holy, their mere presence anywhere, in church, in the street or elsewhere, would make people think of Me. They would draw souls to Me. On meeting them people would think, 'This is another Christ passing by'. '

One time He even showed her the horrible state of a priest's soul stained by mortal sin!

He also assigned her a particular intention for each day of the week:

Sunday: Day of reparation

Monday: Day of thanksgiving

Tuesday: For the Congregation of Jesus and Mary

Wednesday: For religious vocations

Thursday: For consecrated souls

Friday: For all souls

Saturday: For priests

As the years went by, Mother Ste-Cecile penetrated new depths of the knowledge of God, Who is infinite.

On August 5, 1927, Our Lord said to her: 'Come into the Infinite Garden of the Trinity, where only a few privileged souls may enter'.

On Christmas Day, 1927: 'Come into the Enclosed Garden of the Heart of the Most Holy Trinity.'

And on January 21, 1928: 'Come My Little Own-self, let Me lead you into the Sanctuary of the Most Holy Trinity.'

He explained to her each of these different 'dwellings' where she was united to the Trinity, in a new and far more intimate way. She says, 'But in truth, I do not know how to express in words these divine phenomena, nor describe the nature of these celestial habitations.'

Then she was transported into ''The Tabernacle of the Most Holy Trinity.' She says, 'I found myself as it were in an immense furnace of delight. The last expression, 'an immense furnace of delight' is indeed inadequate; but more and more I find myself unable to express in human language what I discover in the depths of the Infinite'.

She formed the habit of offering Our Lord to the Heavenly Father for the salvation of souls. She did this many times a day as she went about the convent (when her health permitted it), using the following formula: 'Eternal Father, through Mary and Your Spirit of Love I offer You the Heart of my Jesus...or the Agonizing Heart of Jesus....in thanksgiving....in reparation for consecrated souls.....etc.'

On April 22, 1928, Our Lord led her into new depths, 'into the Essence of the Heart of God, the very Essence of the Divinity,' she says. He told her, 'Here My Father must see Me incessantly, see Me alone, in your place.'

In this state of union with Our Lord her happiness was undoubtedly very deep, but it was accompanied by great suffering. At times she felt very fatigued and in spite of her interior joy, the tears would come into her eyes. This life of constant self-denial caused her many struggles. As she began to decline health-wise, her physical tiredness increased and she was at times tormented by temptations to discouragement. Often she was unable to restrain her tears and she found herself sighing aloud at times. These occasions gave her opportunities to humble herself, and she strove to 'always smile', as Our Lord told her. She was still fearful of illusion, of being the victim of her imagination. But she found her refuge in being obedient and completely open with her Superiors.

On August 15, 1928, she made her Perpetual Vows. During her retreat for Final Profession, the devil tempted her to discouragement, even to the point of her leaving religious life when her Temporary Vows expired! She asked herself if she was a good religious. She saw her faults and failings as innumerable, and was tempted to lose confidence in God's Mercy. But Our Lord said to her, 'Do not look at yourself. Have confidence in My Mercy. It is precisely because you are weak and wretched that I have chosen you.' (an 'echo' of what Our Lord constantly said to Sister Josefa Menendez)

She wrote this when she made her Perpetual Vows: 'I am the spouse of Jesus forever! I belong forever to my dear Congregation of Jesus and Mary! MAGNIFICAT! How can I thank my God worthily? May I now become a holy religious for the glory of God and the honor of my Institute!'

LAST YEARS (1928-1929)

Her health continued to decline after she made her Perpetual Vows. She was tempted to discouragement as stated before, but Our Lord encouraged her in the depths of her heart....and once she even heard the voice of Our Lady doing the same!

She continued writing her 'Autobiography', but it became harder for her to remember everything Jesus said, especially when the communications were lengthy. She sometimes begged Him, 'Dear Jesus, make me remember all that!' or, 'My Jesus, You will have to write that down Yourself because I shall not remember it all!' And so, as a concession to her weakness, Jesus in His Mercy allowed her to take notes as soon as He finished what He was telling her, because she was still under obedience to write down all He told her.

Christmas 1928 was her last one on earth. She was able to attend Midnight Mass and receive Holy Communion. When Our Lord came into her heart she renewed her 'Vow of Greater Perfection' forever. She did this in aridity and dryness of soul, however; Jesus was silent, but she felt a supernatural joy in having this bitter suffering to offer Him.

As she grew weaker and weaker, the entries in the 'Autobiography' became short and far between. On May 14, 1929 she felt so weak that she thought she was going to die. She feared being alone at night, but she didn't want to disturb anyone by crying out. She abandoned herself to Our Lord; then she felt His presence at her bedside, and she heard Him say: 'I am going to spend the night with you; I shall take care of you.'

Her last words in the 'Autobiography' are on July 29, 1929. She was thinking of the kindness of her Superiors and the charity of her Sisters in their care of her in her illness. She was distressed at not being able to repay them properly. So she asked Our Lord about it. And He said:
'I will pay your debts Myself.'

'You will pay them as God?' she asked.

'Certainly, I shall pay them as God,' He answered. 'I shall pay them with My Heart. To each person who has done you the least service or given you the slightest pleasure I shall give My graces in return. But beside that, in heaven you will pay your debts yourself. I have given you My Heart, It is forever yours. You will distribute My riches through My Holy Mother.'

LAST ILLNESS AND DEATH (1929)

As has been said, Mother Ste-Cecile de Rome spent much of her religious life in the infirmary of Sillery Convent. She suffered from the after-effects of scarlet fever; she had a tonsillectomy (the doctors had to use artificial respiration to bring her to); she had heart trouble and swelling in her arms and legs, and tubercular glands began showing themselves on her neck. In the spring of 1926 she began to show symptoms of pulmonary tuberculosis. When that happened, she was put in a separate area of the infirmary that was reserved for that disease-far more advanced treatment than that given to St. Therese of Lisieux, who had the same illness!

When she was well enough, she continued writing-not only her 'Autobiography', but she also composed songs for community events, short plays for the Novitiate, letters for her Superiors or for Sisters too busy or unable to write their own letters. It was amazing how large was her written output! She never shirked a duty or refused a service-her response was always, 'It is I who am obliged, Mother.' Even when diagnosed with tuberculosis and was undergoing treatment, she was still able to accomplish some hours of work each day.

When she was confined to bed, she remembered her 'Vow of Greater Perfection' about not doing 'any unnecessary involuntary movement of the body'. She kept absolutely still in bed. As a result, her legs became swollen, purple and extremely sensitive to the touch. One day, one of the other nuns asked her how much she was suffering lying in the same position all the time. She replied that it 'rested' her, and added in a teasing tone, 'That is my employment, to be at ease in my bed!'

On April 29, 1929, her thirty-second birthday, she was moved to the tuberculosis isolation ward of the infirmary for good. When her New York friend, Bernadette Letourneau (Mother St-Omer de Luxeuil), went to the infirmary, she was told by the nun in charge, 'Come and see Mother Ste-Cecile de Rome before she leaves.' Mystified, Mother St-Omer followed her. There, in a wheelchair, was Mother Ste-Cecile, ready to go to the isolation ward! Mother St-Omer couldn't hide her emotion. So Mother Ste-Cecile said in a teasing tone, 'Well, is that the way you treat me on my birthday? Where are your courtly bows, your compliments?' Regaining her composure, Mother St-Omer offered her greetings and well-wishes for her birthday, and they exchanged a few friendly words. The infirmarian, sensing the emotional atmosphere, took over the situation by saying, 'It is time to go, are you ready?' Mother Ste-Cecile nodded her assent, and with her statue of Our Lady of the Assumption in her arms, was taken to the isolation ward, where she stayed until she died.

Three days later, Mother St-Omer visited her in her new room. And when the end of the school year came in June, she obtained permission to visit more often. In July Mother St-Omer could not keep back her tears at seeing her beloved friend Dina suffer. Mother Ste-Cecile looked at her tenderly and said gently, 'Weep as much as you like, have no fear of fatiguing me. I understand; if I were in your place, I would not only cry, I would scream!'

The other Sisters would come to visit her when they could. Being around her was like being on a retreat! Even visitors from other houses of the Canadian Province remarked on the holy atmosphere that pervaded Sillery Convent....a saintly soul WAS living there!

Mother St-Cecile never complained, never made any fuss if she was forgotten when it came to serving her at mealtimes. She drew no attention to herself when the cooks forgot to send her something from the kitchen. She offered the sacrifice to Our Lord, until the kitchen Sisters begged Mother St-Romuald to command Mother Ste-Cecile under obedience to ring the bell when things had been forgotten.

But even she would say, 'Serve me after the others, Sister. You have much to do and I can wait.'

She was not fussy, fond though she was of order in her surroundings. She made a similar remark when the Sister in charge of cleaning her room rushed in full of apologies: 'Please do not be distressed, Sister, it will do just as well later.'

When visitors came to see her, she was always cordial to them; but she always tried to steer the conversation away from personal concerns, and focussed on those of the visitors. She constantly tried to smile in the face of suffering; if a rare instance of irritation crossed her face, she would humbly ask pardon: 'How like me that is! Pray for me, I beg of you.'

Three days before her death, she said to the infirmarian, 'I will help you, Mother, I will help you.' 'Thank you!' the nun replied, 'you will be my heavenly assistant!' And she fulfilled that 'position' very well after her death!

[Deathbed photo of Mere Marie Ste Cecile de Rome- Infirmary of Sillery Convent, 1929] In the weeks before her death, one of the Sisters would always come and pray the Rosary by Mother Ste-Cecile's bedside. This caused the dying nun to say one day, 'Holy Communion is my bread, the Rosary, my dessert!' [I love this saying of hers!]

Her parents, who had moved to Sillery when their daughter entered the convent, came to see her. One day her father said to her, 'We have had many Masses said for your recovery, we have prayed much....but it seems that you are not helping us a great deal.' Her only reply was, 'Papa, I want only God's Will.'

On September 3, 1929, the day before she died, her parents came to spend a few minutes with her. Her father had his Rosary beads in his hand and was weeping. Her mother gave her a few drops of water to relieve her thirst. Mother Ste-Cecile was smiling at them. When her parents left, Mother St. Elizabeth, who was with her, asked, 'Did your parents' visit tire you?' She replied simply, 'To see them suffering.'

She asked for prayers, saying, 'Pray that I may be faithful to the end.' In the days before her death she received the Last Sacraments (Extreme Unction and Viaticum). Those at her bedside said to each other, 'Did you notice how lovingly she kissed the crucifix?'

Then she made Mother St. Elizabeth come closer to her, and she murmured, 'Mother, I heard a voice saying to me fifteen times, 'Bienheureuse, bienheureuse.' (Blessed, blessed)

Still fearing illusion, the Novice Mistress said, 'Oui, vous etes bien heureuse de mourier.' (Yes, you are very happy to be dying) The 'play on words' is evident in the French. This reply did not effect Mother Ste-Cecile at all--she wanted to be faithful in telling everything right to the very end of her life.

On the morning of September 4, 1929, she had an attack of weakness, which lasted all through the litanies, the Rosary, and the prayers for the dying. The pain around her heart was so severe that she felt as it were being cut out of her chest. During this time she fixed her eyes on a picture of the Eucharistic Heart of Jesus that hung opposite her bed.

Two hours before she died, she heard someone say, 'Have courage!', and she replied in a tone of conviction, 'JESUS IS PRAYING.' The smile that lit up her face was so extraordinary to those present that they wanted it photographed! (This is probably the origin of the famous 'deathbed photograph' of Mother Ste-Cecile) She remained conscious to the very end.

About two o'clock in the afternoon Mother St. Elizabeth and Mother St-Omer were saying the Rosary aloud by her bedside. Mother St-Cecile followed moved her lips in response. At the fifth decade, the recitation was interrupted so as not to tire her; but the dying nun raised her beads at eye level beseechingly as though requesting the continuation of the prayers.

When the Rosary was done, she said, 'There is something in my eyes.' The symptoms of death were showing themselves!

Later she said, 'My eyes are fading out! .... 'Death is coming for me!' she exclaimed with joy. Turning to the Novice Mistress and to her friend, she smiled at them both-a pure, angelic smile which they would never forget.

Around three in the afternoon, she grew worse. Her last words were, 'I AM SUFFOCATING!' The Mothers, summoned in haste, reached her room in time to receive her last breath. She died sitting up in bed, head thrown back, eyes fixed on heaven-she died in the exact same position as her beloved St. Therese! The date of her passing from this life was September 4, 1929.

No sooner had she died than an angelic expression settled on her features, and a radiant smile, like hers in life but much more joyous, lit up her face. She was thirty-two years old, and in the eighth of her religious life.

She was buried on September 7 in the convent cemetery, in the presence of a large number of relatives and friends from Quebec City.

When the other houses of the Canadian Province heard about the communications Mother Ste-Cecile received, they were at first puzzled. But it gave way to 'an enthusiastic hymn of thanksgiving, expressing itself in a renewal of fervor and an outburst of friendly rivalry in the pursuit of perfection.'

EPILOGUE:--AFTERMATH---INVESTIGATION, ADMIRATION, GLORIFICATION (1939-1993)

As soon as Mother Ste-Cecile de Rome died, letters and messages of admiration and veneration came from all sides: from priests who knew and directed her, teachers and classmates who were edified by her, relatives and friends who held her in great esteem.

Her 'Autobiography' was published in the years after her death. Two successive Cardinal Archbishops of Quebec City (Rouleau and Villeneuve) wrote glowing letters of recommendation. Messages poured into Sillery Convent from all over the world; from priests, religious, monks, nuns, Superiors from various communities and from young people. Many favors, both temporal and spiritual, were being granted through her intercession.

[Original headstone and tomb, Cemetery of the Religious of Jesus and Mary, Sillery Convent, Quebec. Small headstone (top) 1929-1951, Large tomb slab (bottom) 1951-1993]

Beginning in 1939, the Archdiocese of Quebec City began its investigation into the life, virtues and writings of Mother Marie Ste-Cecile de Rome. Her body was exhumed from its original grave in the convent cemetery, identified, and placed in a new tomb at another part of the cemetery in 1951.

On February 13, 1961, her Cause was sent to Rome.

On July 13, 1982, her Cause was introduced at the Vatican.

On May 13, 1989, Dina Belanger was declared 'Venerable'.

On July 10, 1990, the cure of a New Brunswick man, Jules Chiasson, from hydrocephalus ['water on the brain] as a baby in 1939 was approved.

And on March 20, 1993 (the day before the Canonization of her Congregation's Foundress, St. Claudine Thevenet), Dina Belanger-Mother Marie Ste-Cecile de Rome-was made 'Blessed' by Pope John Paul II.

Her tomb is now in the Chapel of Sillery Convent. Tragically, the convent building that Blessed Dina knew was destroyed by fire in May 1983. It was rebuilt, and her relics were placed in the new Chapel prior to her Beatification. A small museum is also there, with photos and other belongings of Dina.

Her Feastday (in the Archdiocese of Quebec and the Congregation of Jesus and Mary) is September 4.

SOURCES FOR DINA BELANGER ARTICLE---PRINT AND PHOTOGRAPHIC

'IN DINA'S FOOTSTEPS' -published 1994, by the Religious of Jesus and Mary, Quebec City and Montreal. Written by Sister Ghislaine Boucher, RJM. Translated into English by Sister Florestine Audette, RJM

'THE COURAGE TO LOVE'-published 1986, by the Congregation of Jesus and Mary, Rome, Italy. Written by Sister Irene Leger, RJM. Translated by Sister Marie-Therese Carlos, RJM

'A CANADIAN MYSTIC OF OUR DAY'-published 1946, by the Congregation of Jesus and Mary, Sillery, Quebec, Canada. Written by Mother Mary Saint Cuthbert, RJM

'CANTICLE OF LOVE-AUTOBIOGRAPHY OF MOTHER MARIE STE-CECILE DE ROME, RJM (Dina Belanger)-published 1961, Quebec, Canada. Translated from the French by Mother Mary Saint Stephen, RJM

'UN VIE DANS LE CHRIST' (an early French biography of Dina Belanger)-publishing date unknown. Written by Dom Leonce Crenier, OSB (in reference to the 'Deception of August 24, 1924, and the testimony of her Novice Mistress about the 'chalice of suffering' and Dina's physical reactions to it)

Pictures for this article were purchased by me (Barb Finnegan) at Sillery Convent in 1994 and 1998. Photographs were made by me during the same visits. The Profession photo of Dina (full-length) came from the book, 'PRAISED FOREVER BE JESUS AND MARY', published 1993 by 'Editions du Signe', Strasbourg, France. Written by the Congregation of Jesus and Mary for the Beatification of Dina Belanger and the Canonization of St. Claudine Thenevet on March 20 and 21, 1993. The 'deathbed photo' of Dina was copied from the book, 'A CANADIAN MYSTIC OF OUR DAY', listed above. (*Note: you can click on the photos in this article to enlarge them)

About the Author: Barb Finnegan comes from Upstate New York. Her interests include travel, reading, music, dogs, and her Catholic Faith-especially the Saints!

-The webmaster would like to offer a heartfelt 'thank you' to Barb Finnegan for this extraordinary article. May God reward her for her efforts in His regard.

Prayer to God through the intercession of Blessed Dina Belanger (from the back of a holy card by the Congregation of Jesus and Mary)

"Father of everlasting goodness, You put into the heart of Blessed Dina Belanger the burning desire to offer You on behalf of all mankind, the infinite riches of the Heart of Jesus present in the Eucharist, and to live, like Mary, closely united to Him whom she loved with an undivided heart.

May we, like her, find our joy in faithfully doing Your Will, and since You revealed to her Your great desire to pour out upon the world the abundance of Your graces, hear the prayer which we make for Your greater glory, and which we entrust to her intercession. Amen"
-With ecclesiastical approval

"This is what I can do of myself! I give You this failing and leave to You the task of repairing it, and for that I love you, oh! so much!" -Blessed Dina Belanger

SOURCE : https://www.mysticsofthechurch.com/2010/09/blessed-dina-belanger-mother-ste-cecile.html

Dina Bélanger le jour de sa profession religieuse, le 15 août 1923. Elle prend le nom de Marie Sainte-Cécile-de-Rome.

Dina Bélanger on the day of her religious profession, August 15, 1923. She took the name Marie Sainte-Cécile-de-Rome

https://crc-canada.net/eglise-au-canada/20e-siecle/bse-dina-belanger.html

Beata Maria di S. Cecilia Romana (Maria Dina Bélanger) Vergine

4 settembre

Quebec, Canada, 30 aprile 1897 – Sillery, Quebec, 4 settembre 1929

La beata canadese Maria di Santa Cecilia (al secolo Romana Bélanger), vergine professa della Congregazione delle Religiose di Gesù e Maria, sopportò per molti anni una grave malattia confidando sempre solo in Dio. Giovanni Paolo II la beatificò il 20 marzo 1993.

Martirologio Romano: Nella città di Sillery nel Québec in Canada, beata Maria di santa Cecilia Romana (Dina) Bélanger, vergine, della Congregazione delle Religiose di Gesù e Maria, che sopportò per molti anni i dolori di una grave malattia confidando solo in Dio.

Visse solo 32 anni, ma furono anni intensi di doni mistici, di sopportazione del male crudele, di donazione a Dio nella vita consacrata, dedicati inoltre all’arte della musica.

Maria Dina Adelaide Bélanger, nacque il 30 aprile 1897 a Quebec, Canada; figlia dei coniugi Ottavio Bélanger e Serafina Marte, fu praticamente figlia unica, perché un fratellino nato 17 mesi dopo di lei, morì verso i tre mesi di vita.

In famiglia e fra le coetanee, fu sempre chiamata Dina; di natura piuttosto sensibile e violenta, fu educata dai genitori con una pedagogia efficace e saggia; le condizioni della famiglia erano agiate, per cui essendo figlia unica e senza problemi economici, avrebbe potuto crescere anche egoista e capricciosa.

Ma l’esempio edificante dei suoi pii genitori, l’educò ad un comportamento diverso; come Dina raccontò nella sua Autobiografia, essi erano dotati di grande generosità, soccorrevano i poveri con discrezione e in segreto distribuivano molte elemosine, consolavano i derelitti, con parole d’incoraggiamento e di religiosità, con visite frequenti e non affrettate; e Dina già da bambina, accompagnava la mamma nelle sue visite di carità.

A sei anni, cominciò a frequentare la scuola delle “Suore di Notre-Dame” e poi per le classi secondarie, la scuola “Jacques Cartier”; a 10 anni il 2 maggio 1907, fece la Prima Comunione e ricevé la Cresima; scrisse di quel giorno: “Gesù era in me e io in Lui”.

Successivamente, quando scriverà l’Autobiografia, Dina Bélanger, descriverà le varie tappe del suo percorso spirituale, che la porterà ad un’unione mistica con Cristo e noi qui citeremo di volta in volta, qualche sua nota.

Il 20 marzo 1908, quindi ad 11 anni, un Giovedì Santo, ebbe un primo colloquio con Gesù, “Era la prima volta che capivo così bene la sua voce, interiormente, si capisce, voce dolce e melodiosa che m’inondò di felicità”.

Nel 1911 e per due anni, perfezionò la sua formazione culturale, presso il Convento Pensionato Bellevue delle “Suore di Notre-Dame”; agli esami si classificò prima; il 1° Venerdì di ottobre del 1911 volle consacrare la sua verginità al Signore, perché già da allora aveva nel cuore, il forte desiderio di donarsi a Lui.

Aveva una spiccata attitudine per la musica e fin dagli otto anni, aveva iniziato lo studio del pianoforte; a gennaio 1914 conseguì il diploma di “classe superiore” e a giugno dello stesso anno, quello di professoressa di pianoforte e subito dopo ebbe l’abilitazione all’insegnamento.

Per il suo particolare talento musicale, Dina Bélanger, a 19 anni, nell’ottobre 1916 si trasferì per due anni a New York, presso le Suore di Notre-Dame, per perfezionarsi al Conservatorio nello studio del pianoforte e in armonia e composizione; le note del Conservatorio, che la riguardano, portano la menzione “Eccellente”.

Come per tante anime elette, che nei primi tempi della loro vocazione religiosa, hanno conosciuto il tormento del dubbio e la “notte passiva dei sensi”, anche per Dina si presentò tale fase, che durò sei lunghi anni, a partire dal marzo 1917; le lotte intime erano terribili, il maligno tentatore scatenava la sua violenza, instillava dubbi e sconforto in continuazione, ma Dina, aggrappata al Cuore di Gesù, confidava in Lui per superare quel periodo.

Nel 1918 tornò in famiglia e si iscrisse ad un corso di piano e di armonia per corrispondenza, seguendolo per tre anni; alternando lo studio con concerti in favore delle opere di beneficenza; il suo nome nei programmi era quello di un’artista e gli applausi alle sue esibizioni erano calorosi.

In quegli anni dedicati allo studio di perfezionamento e ai concerti pubblici e privati, Dina non smise mai di concentrarsi nella sua vita ascetica, intessuta di note mistiche, senza lasciarsi distrarre dal suo originario ardente desiderio di donarsi a Cristo.

E l’11 agosto 1921, decise di entrare nella “Congregazione delle Suore di Gesù e Maria” a Quebec; una Istituzione fondata nel 1818 a Lione in Francia, da santa Claudine Thévenet (30-3-1774 – 3-2-1837).

Dopo il postulandato, il 15 febbraio 1922, ne vestì l’abito religioso, prese il nome di ‘Suor Maria di Santa Cecilia Romana’ e iniziò il noviziato a Sillery.

Già un mese dopo, il 25 marzo 1922 le fu concesso di fare i voti privati di povertà, castità e obbedienza; la gioia provata da suor Maria di S. Cecilia, fu grande, perché finalmente si era potuta consacrare al Signore, senza la minima riserva, totalmente e senza ripensamenti; la professione pubblica dei voti, fatta il 15 agosto 1923, non fu altro che una conferma della sua gioia, provata già intensamente con la professione privata.

Per il suo titolo di studio, ricevette poi l’incarico d’insegnare musica nel convento di St. Michel e in quello di Sillery; ma la sua debole costituzione fisica e il male in incubazione, la costrinsero a lunghi periodi di cura in infermeria.

Fu in questo periodo, che la superiora locale, colpita dalla sua spiritualità, le chiese di scrivere la sua Autobiografia; suor Maria accettò per obbedienza e a partire dal marzo 1924, cominciò a scrivere quelle note, che ci hanno permesso di penetrare in una vita interiore di grande ricchezza.

Il 15 agosto del 1924, sentì il Signore dirle: “Farai la professione e poi, dopo un anno, proprio il 15 agosto, nella festa dell’Assunzione di Mia Madre, verrò a prenderti con la morte”.

Suor Maria pensava alla morte fisica, invece era la morte mistica; difatti da quel 15 agosto si sentì assorbita in Dio; “Dio ha assorbito il mio essere tutto intero; annientata in Cristo Gesù, vivo per Lui nell’Adorabile Trinità la vita dell’eternità; Lui, Cristo Gesù vive al mio posto sulla terra”.

Dal 1923 al 1927, scrisse dieci composizioni musicali, che esprimono le sue esperienze di unione mistica: Il 9 aprile 1926 riprese l’insegnamento della musica, e il 10 luglio andò a St. Michel, per un periodo di ritiro e di riposo, ma la tubercolosi che la minava, nel gennaio 1927 prese il sopravvento, costringendola a tornare in infermeria.

Ciò nonostante, fu ammessa ai voti perpetui, che poté pronunciare il 15 agosto 1928; la spiritualità della giovane suor Maria di S. Cecilia Romana, s’inseriva perfettamente in quella della Congregazione di Gesù e Maria, spiritualità cristocentrica e mariana, che ha la sua fonte nell’amore del Cuore di Gesù e del Cuore Immacolato di Maria e che è centrata nell’Eucaristia.

Fra alti e bassi, caratteristici della malattia, e con brevi periodi trascorsi in comunità, alla fine il 30 aprile 1929, suor Maria entrò definitivamente in infermeria, rimanendovi fino alla morte; vivendo una vita di unione perfetta con Dio, sopportando ogni sofferenza, rassegnata nel Signore; finché poté, continuò dal suo letto a dare consigli alle maestre di musica, componendo e trascrivendo spartiti musicali.

Morì il 4 settembre 1929, nel convento Jésus-Marie a Sillery, Quebec, a soli 32 anni, dei quali otto di vita religiosa, circondata dalla fama di santità e di virtù non comuni. La salma fu tumulata nella chiesa del convento suddetto.

Dina Bélanger (Suor Maria di S. Cecilia Romana), è stata proclamata Beata il 20 marzo 1993 da papa Giovanni Paolo II; il giorno dopo fu proclamata santa la fondatrice della sua Congregazione, Claudine Thévenet.

Aveva promesso alle consorelle: “In cielo sarò una piccola mendicante d’amore; ecco la mia missione e la comincio immediatamente, donerò la gioia”.

Autore: Antonio Borrelli

SOURCE : http://www.santiebeati.it/dettaglio/92540

CONFERMAZIONE DEL BEATO DUNS SCOTO E

PROCLAMAZIONE DELLA BEATA DINA BÉLANGER

OMELIA DI GIOVANNI PAOLO II

Sabato, 20 marzo 1993

“Vi esortiamo a non accogliere invano la grazia di Dio” (2 Cor 6, 1).

1. Con queste parole, proclamate poc’anzi, l’apostolo Paolo ricordava ai fedeli di Corinto il grande dono da essi ricevuto con l’annuncio del Vangelo e, nello stesso tempo, li poneva di fronte alla grave loro responsabilità di persone libere in grado di accogliere o di opporre resistenza ad una simile grazia. Come nell’esperienza umana l’offerta gratuita di un dono comporta un implicito invito alla riconoscenza, così anche nel rapporto con Dio la libera iniziativa del Padre celeste, buono e generoso, pone l’uomo di fronte ad una scelta: riconoscere il dono ricevuto ed accoglierlo con gratitudine oppure rifiutarlo chiudendosi nel proprio mortificante egoismo. Proprio questo l’Apostolo intende sottolineare.

2. “In ogni cosa – egli aggiunge – ci presentiamo come ministri di Dio, con molta fermezza” (2 Cor 6, 4). Carissimi Fratelli e Sorelle, quanto attuali appaiono queste parole per noi credenti giunti ormai alle soglie del terzo Millennio dell’era cristiana! La nostra epoca ha urgente bisogno di autentici testimoni del Vangelo; l’umanità attende, anche se spesso in modo inconsapevole, il dispiegarsi di una rinnovata e coraggiosa evangelizzazione. Anche per gli uomini della società contemporanea la grazia di Dio non deve rimanere vana. Occorre che essa porti abbondanti frutti di vita, di pace e di progresso spirituale. Il periodo quaresimale, nel quale già da alcune settimane ci troviamo, è veramente “il momento favorevole” (2 Cor 6, 2), nel quale la Chiesa ci invita a fare esperienza del “deserto”. La preghiera e la penitenza caratterizzano questo itinerario di conversione e di rinnovamento, nell’anelito mai totalmente appagato d’incontrare il Signore. Un incontro intimo e personale, libero dalle distrazioni terrene e dai compromessi egoistici. Un incontro che trasformi il ritmo frenetico della vita quotidiana in armoniosa risposta alla costante chiamata di Cristo attraverso gli eventi e le circostanze di ogni giorno. L’esortazione dell’Apostolo a non accogliere invano la grazia del Redentore si rinnova dunque questa sera per ogni fedele, affinché si renda capace, con l’aiuto del Redentore, di portare frutti di bene e si prepari degnamente alla celebrazione delle feste pasquali.

3. Ci accompagnano e ci sono di sprone in questo impegno di corrispondenza alla grazia di Dio due nostri fratelli nella fede, che hanno cercato di mettere a frutto i doni di natura e di grazia ricevuti dalla Provvidenza divina. Nel corso di questa suggestiva liturgia ha avuto, infatti, la gioia, di proclamare beata Dina Bélanger, Religiosa della Congregazione di Gesù-Maria, e di dichiarare il riconoscimento del Culto Liturgico di Giovanni Duns Scoto, Francescano. Lontane fra loro nel tempo, queste due “riuscite” personalità di credenti hanno dato testimonianza di una corrispondenza pronta e generosa alla grazia divina, attuando nella loro vita un intreccio di doti naturali e di doni celesti che suscita la nostra ammirazione. Nato in Scozia verso il 1265, Giovanni Duns Scoto fu detto “Beato” quasi all’indomani del suo pio transito, avvenuto a Colonia l’8 novembre 1308. In tale diocesi, come pure in quelle di Edimburgo e di Nola, oltre che nell’ambito dell’Ordine Serafico, gli fu reso nei secoli un culto pubblico che la Chiesa gli ha solennemente riconosciuto il 6 luglio 1991 (cf. AAS 84 [1992] 396-399) e che oggi conferma. Alle Chiese particolari menzionate, che sono presenti questa sera nella Basilica Vaticana con i loro degnissimi Pastori, come pure a tutta la grande Famiglia Francescana, rivolgo il mio saluto, tutti invitando a benedire il nome del Signore la cui gloria risplende nella dottrina e nella santità di vita del Beato Giovanni, cantore del Verbo Incarnato e difensore dell’Immacolato Concepimento di Maria.

4. Nella nostra epoca, pur ricca di immense risorse umane, tecniche e scientifiche, ma nella quale molti hanno smarrito il senso della fede e conducono una vita lontana da Cristo e dal suo Vangelo (cf. Redemptoris missio, 33), il Beato Duns Scoto si presenta non solo con l’acutezza del suo ingegno e la straordinaria capacità di penetrazione nel mistero di Dio, ma anche con la forza persuasiva della sua santità di vita che lo rende, per la Chiesa e per l’intera umanità, Maestro di pensiero e di vita. La sua dottrina, dalla quale, come affermava il mio venerato Predecessore Paolo VI, “si potranno ricavare lucide armi per combattere e allontanare la nube nera dell’ateismo che offusca l’età nostra” (Epist. Apost. Alma Parens: AAS 58 [1966] 612), edifica vigorosamente la Chiesa, sostenendola nella sua urgente missione di nuova evangelizzazione dei popoli della terra. In particolare, per i Teologi, i Sacerdoti, i Pastori d’anime, i Religiosi, ed in modo speciale per i Francescani, il Beato Duns Scoto costituisce un esempio di fedeltà alla verità rivelata, di feconda azione sacerdotale, di serio dialogo nella ricerca dell’unità, egli che, come affermava Giovanni de Gerson, fu sempre mosso nella sua esistenza “non dalla contenziosa singolarità del vincere, ma dall’umiltà di trovare un accordo” (Lectiones duae “Poenitemini”, lect. alt., consid. 5: cit. in Epist. Apost. Alma Parens: AAS 58 [1966] 614). Possano il suo spirito e la sua memoria illuminare della luce stessa di Cristo il travaglio e le speranze della nostra società.

5. Cette lumière jaillit également du visage de celle que l’Église vénérera désormais comme bienheureuse, Dina Bélanger, de la Congrégation de Jésus–Marie. À l’heure de la prière du soir, il nous est bon de tourner nos regards vers cette âme ardente, parvenue à un si haut degré d’intimité avec Dieu qu’elle notait, dès la période de son noviciat: “ Ma faim de la communion croissait toujours. Une journée sans pain, n’est–ce pas une journée sans soleil, des heures dont le soir tarde à venir? ”. Elle voulait en effet voir Jésus seul vivre en elle, afin que son être tout entier soit anéanti dans le sien.

Dina Bélanger s’approche de l’idéal admirable que nous fait méditer saint Paul, lorsqu’il s’écrie: “ Ce n’est plus moi qui vis, c’est le Christ qui vit en moi ”. Dans une congrégation dont le but est de “ faire connaître Jésus et Marie par l’éducation chrétienne ”, Sœur Marie de Sainte–Cécile de Rome conduit sa vie et son action de manière à laisser le Christ agir en elle et à n’être plus qu’un instrument totalement remis entre ses mains.

Ses souffrances lui permirent de connaître l’identification qu’elle recherchait. En passant par la croix de la maladie et de la mort, elle consommait son offrande à Celui qui fut et qui demeure aujourd’hui le seul but de sa vie, la Lumière qui éclaire tout homme venu en ce monde, la clarté au cœur des ténèbres et de la nuit, la voix qui parle dans notre âme.

Ecco le parole del Papa in una nostra traduzione in italiano.

5. Questa luce splende anche sul viso di colei che la Chiesa ormai venererà come beata, Dina Bélanger, della Congregazione di Gesù-Maria. Al momento della preghiera della sera, volgiamo i nostri sguardi verso quest’anima ardente, giunta a un così alto grado d’intimità con Dio, che essa sentiva sin dal periodo del suo noviziato: “La mia fame di comunione cresceva sempre. Una giornata senza pane, non è forse una giornata senza sole, non sono forse ore la cui sera tarda a venire?” Infatti essa voleva soltanto vedere Gesù vivere in lei, affinché tutto il proprio essere si annullasse nel suo. Dina Bélanger si avvicina all’ammirevole ideale su cui San Paolo ci fa meditare, quando esclama: “non sono più io che vivo, ma Cristo vive in me” (Gal 2, 20). In una congregazione il cui scopo è quello di “far conoscere Gesù e Maria attraverso l’educazione cristiana”, Suor Maria di Santa Cecilia di Roma conduce la propria vita e orienta la propria condotta in modo da lasciare agire Cristo in lei e in modo da non essere altro che uno strumento totalmente riposto nelle sue mani. Le sue sofferenze le permisero di conoscere l’identificazione che essa cercava. Passando attraverso la croce della malattia e della morte, essa dava la sua offerta a Colui che è stato e che continua a essere oggi il solo scopo della sua vita, la luce che illumina ogni uomo venuto a questo mondo, la luce nel cuore delle tenebre e della notte, la voce che parla nella nostra anima.

6. L’intimité de la présence du Christ en Dina Bélanger, la vie de la Trinité sainte en elle, apparaissent tout particulièrement dans son esprit d’offrande au Cœur du Fils de Dieu. Jésus est, écrit–elle, la “ vie de ma vie ”, car elle s’efforce toujours de laisser son cœur battre au rythme du sien. Elle se sait accompagnée à chaque instant, dans l’éternel présent qui fait dire à saint Paul: “ Le voici maintenant le moment favorable, le voici maintenant le jour du salut ”. Tout entière tendue dans le désir de correspondre à la volonté divine, elle ne vit plus que dans la liberté accordée par Dieu à ses enfants, dans l’esprit de sa devise: “ Jésus et Marie, la règle de mon amour, et mon amour la règle de ma vie ”. De cette fidélité aux intentions du Cœur eucharistique de Jésus et du Cœur immaculé de sa Mère, jaillissent les traits les plus simples et les plus beaux de charité à l’égard de ses Sœurs. Comme si elle avait reçu la grâce de sainte Thérèse de l’Enfant–Jésus, sortie de ce monde l’année même de sa propre naissance, Dina Bélanger veut “ consumer le monde entier dans l’amour ”; elle devient apôtre et missionnaire selon le cœur de Dieu.

Son message nous est livré ce soir, Frères et Sœurs, avec une pureté, une limpidité merveilleuses. L’accueil de Jésus dans notre vie, l’union de son cœur au nôtre, l’amour de la Vierge très Sainte, l’esprit fraternel dans les communautés, telles sont les grâces que nous pouvons demander au Seigneur par l’intercession de Dina Bélanger, elle qui nous laisse comme ultime devise: “ Aimer et laisser faire Jésus et Marie ”.

Ecco le parole del Papa in una nostra traduzione in italiano.

6. L’intimità della presenza di Cristo in Dina Bélanger, la vita della Santa Trinità in lei si mostrano in modo particolare nel loro spirito di offerta al Cuore del Figlio di Dio. Gesù è, essa scrive, la “vita della mia vita”, poiché essa si adopera sempre in modo da far battere il proprio cuore al ritmo del suo. Essa sa di essere accompagnata in ogni istante, nell’eterno presente che fa dire a San Paolo: “Ecco ora il momento favorevole, ecco ora il giorno della salvezza!” (2 Cor 6, 2). Interamente protesa nel desiderio di obbedire alla volontà divina, essa non vive altro che nella libertà concessa da Dio ai suoi figli, nello spirito del suo motto: “Gesù e Maria, la regola del mio amore, e il mio amore la regola della mia vita”. Da questa fedeltà alle intenzioni del Cuore eucaristico di Gesù e del Cuore immacolato di Sua Madre, scaturiscono gli aspetti più semplici e più belli di carità nei confronti delle sue Sorelle. Come se avesse ricevuto la grazia di Santa Teresa del Bambino Gesù, che lasciò questo mondo nello stesso anno in cui essa nacque, Dina Bélanger vuole “consumare il mondo intero nell’amore”; essa diviene apostolo e missionario secondo il cuore di Dio. Il suo messaggio ci è dato questa sera, Fratelli e Sorelle, con una purezza, una limpidezza meravigliose. L’accoglienza di Gesù nella nostra vita, l’unione del suo cuore al nostro, l’amore della Beatissima Vergine, lo spirito fraterno nelle comunità, queste sono le grazie che possiamo chiedere al Signore per intercessione di Dina Bélanger, che ci lascia come ultimo motto: “Amare e lasciar fare Gesù e Maria”.

7. “Vi esortiamo a non accogliere invano la grazia di Dio”. Carissimi Fratelli e Sorelle, ritorniamo, quasi guidati per mani dai due nuovi Beati, all’invito che la liturgia odierna ci ripete con pressante insistenza. Siamo tutti chiamati alla santità; dobbiamo tutti costruire nella nostra vita quel dialogo di amore e di unione con Dio che porta alla vera felicità e al pieno compimento delle più intime aspirazioni del cuore umano. Gli itinerari per seguire la chiamata evangelica possono essere diversi, secondo l’inesauribile ricchezza della grazia soprannaturale. Unica, però, è la meta: riprodurre nella propria esistenza l’immagine stessa del Figlio di Dio. L’autentica spiritualità si fonda su questa elementare e decisiva condizione: tradurre in concreto l’annuncio evangelico, rispondendo senza tentennamenti all’azione salvifica del Signore.

8. “Ecco ora il momento favorevole, ecco ora il giorno della salvezza!”. Adesso è il tempo della nostra conversione. Dina Bélanger, giovane seguace di quella Claudine Thévenet che domani avrò la gioia di proclamare Santa, ci stimola con il suo esempio ad amare i disegni di Dio nella semplicità del vivere quotidiano. Giovanni Duns Scoto ci ricorda che l’amore attivo verso i fratelli nasce dalla ricerca della verità e dalla sua contemplazione nel silenzio della preghiera e nella testimonianza senza ombre di una piena adesione alla volontà del Signore.

Carissimi fratelli e sorelle, come nelle loro esistenze non fu vana la grazia di Dio, così avvenga anche per noi. Lo chiediamo con fiducia al Signore per la loro stessa intercessione.

Beata Dina Bélanger, Beato Giovanni Duns Scoto, pregate per noi!

SOURCE : https://www.vatican.va/content/john-paul-ii/it/homilies/1993/documents/hf_jp-ii_hom_19930320_scoto-belanger.html

Soeur Marie Sainte-Cécile de Rome le jour de sa mort, le 4 septembre 1929.

Dina Bélanger on the day she died, 4 September 1929.

https://crc-canada.net/eglise-au-canada/20e-siecle/bse-dina-belanger.html

4 de septiembre de 2014

Beata DINA BÉLANGER (María de Santa Cecilia). (1897-1929).

Martirologio Romano: En Sillery, ciudad de la provincia de Quebec, en Canadá, beata María de Santa Cecilia Romana (Dina) Bellanger, virgen, de la Congregación de Religiosas de Jesús y María, que entregada y confiando sólo en el Señor, durante no pocos años soportó una grave enfermedad.

Nació en Québec, Canadá. Su primera comunión en 1907, la impactó de tal manera que cada día creció en ella “el hambre del Cuerpo y la Sangre del Santísimo”. Durante años estudió en el colegio Bellevic de las Religiosas de Nuestra Señora y una vez cumplidos los 16 años volvió a su casa. Quiso hacerse religiosa, pero su párroco la consideró muy joven. Estudió piano y obtuvo el título de profesora recibiendo grande elogios. En 1917 se trasladó a Nueva York para estudiar en el conservatorio de esta ciudad, y un año más tarde volvió a su casa, y, experimentó una fase de aridez espiritual y sequedad interior. Más tarde ella nos dirá: “Jesús comenzó a encenderme con sus llamas de amor. En un coloquio de amor abrasó mi corazón con una de ellas... La reparación al Corazón Divino ultrajado, el celo por la salvación de las almas, se convertían en mí en deberes imperiosos”.

Aunque siguió dando conciertos, tenía sed de consagrarse a Dios. En 1921, ingresó con su amiga Bernardita en la Congregación de Jesús María de Syllery, Canadá, y le pidió a Dios dos gracias: la comunicación íntima con Él y perfección, tomó el nombre de María de Santa Cecilia. Fue enviada a dar clases de piano a Saint Michel, pero tuvo que regresar a Syllery al mes, pues contrajo la escarlatina, enfermedad de la que no se recuperaría totalmente. Después de recuperarse, volvió a sus clases, donde tuvo la admiración de sus alumnas. En 1924, regresó a Saint Michel, dejando a las alumnas que tanto quería y comenzó a escribir su autobiografía por orden de sus superioras. Pasó los años entre luces y sombras, debilitada por la enfermedad; y cuando la salud se lo permitía se dedicaba a la enseñanza y en otros momentos le invadía un sufrimiento físico y espiritual, pero sin llegar a perder la paz. En 1927 recibió los estigmas de la pasión pero de forma invisible. En 1928 hizo sus votos perpetuos y en julio de 1929, agradecida con todos los que la atienden, pregunta al Señor: “¿Quién les pagará?”, a lo que Jesús respondió: “Yo pagaré tus deudas”, y ella interpela: “¿Cómo, Dios?”, “Si, las pagaré con mi corazón. Concederé gracias a toda aquella persona que te haya prestado el menor servicio Pero en el cielo, tu misma pagarás tus deudas”. Esto es lo último que escribió. Fue beatificada el 20 de marzo de 1993 por san Juan Pablo II.

SOURCE : https://hagiopedia.blogspot.com/2013/09/beata-dina-belanger-maria-de-santa.html

CEREMONIA DE RECONOCIMIENTO DEL CULTO LITÚRGICO A DUNS ESCOTO

Y BEATIFICACIÓN DE DINA BÉLANGER

HOMILÍA DEL SANTO PADRE JUAN PABLO II

Sábado 20 de marzo de 1993

«Os exhortamos a que no recibáis en vano la gracia de Dios» (2Co 6,1).

1. Con estas palabras, que acabamos de proclamar, el apóstol Pablo recordaba a los fieles de Corinto el gran don que habían recibido con el anuncio del Evangelio y, al mismo tiempo, los ponía frente a su grave responsabilidad de personas libres, capaces de recibir o rechazar esa gracia.

Al igual que en la experiencia humana el ofrecimiento gratuito de un don encierra una invitación implícita al agradecimiento, también en la relación con Dios la iniciativa libre del Padre celeste, bueno y generoso, pone al hombre frente a una opción: reconocer el don recibido y acogerlo con gratitud, o rechazarlo, encerrándose en su egoísmo mortificante. Esto es precisamente lo que el Apóstol desea subrayar.

2. «Nos recomendamos en todo como ministros de Dios, con mucha constancia» (2Co 6,4). Amadísimos hermanos y hermanas, ¡cuán actuales resultan estas palabras para nosotros, los creyentes, en los umbrales del tercer milenio de la era cristiana! Nuestra época necesita con urgencia testigos auténticos del Evangelio. La humanidad espera, a menudo de forma inconsciente, una evangelización nueva y valiente. También los hombres de la sociedad contemporánea tienen necesidad de no recibir la gracia de Dios en vano. Es preciso que dé frutos abundantes de vida, paz y progreso espiritual.

El período cuaresmal, en el que nos encontramos inmersos desde hace algunas semanas, es realmente «el tiempo favorable» (2Co 6,2), en el que la Iglesia nos invita a hacer la experiencia del desierto. La oración y la penitencia caracterizan este camino de conversión y renovación, con el anhelo, nunca plenamente satisfecho, de encontrarnos con el Señor. Un encuentro íntimo y personal, sin las distracciones terrenas y compromisos egoístas. Un encuentro que transforme el ritmo frenético de la vida cotidiana en respuesta armoniosa a la llamada constante de Cristo a través de los acontecimientos y las circunstancias de cada día.

La exhortación del Apóstol a no recibir en vano la gracia del Redentor se renueva, pues, esta tarde para todo fiel, a fin de que, con la ayuda del Redentor, se haga capaz de dar frutos de bien y se prepare dignamente a la celebración de las fiestas pascuales.

3. Nos acompañan y nos impulsan en este compromiso de correspondencia a la gracia de Dios dos hermanos nuestros en la fe, que trataron de hacer producir los dones de naturaleza y de gracia que habían recibido de la Providencia divina. A lo largo de esta sugestiva liturgia, he tenido la alegría de proclamar beata a Dina Bélanger, religiosa de la congregación de Jesús-María, y de declarar el reconocimiento del culto litúrgico de Juan Duns Escoto, franciscano.

Separadas entre sí por el tiempo, estas dos personalidades extraordinarias de creyentes dieron testimonio de correspondencia pronta y generosa a la gracia divina, actuando en su vida un entramado de dones naturales y dones celestiales que despierta nuestra admiración.

Nacido en Escocia, hacia el año 1265, Juan Duns Escoto fue llamado beato casi inmediatamente después de su muerte piadosa, acaecida en Colonia el 8 de noviembre de 1308. En esa diócesis, y en las de Edimburgo y Nola, al igual que en el ámbito de la orden seráfica, se le tributó durante siglos un culto público que la Iglesia le reconoció solemnemente el 6 de julio de 1991 (cf. AAS, 84, 1992, pp. 396-399) y que hoy confirma.

A las Iglesias particulares mencionadas, que se hallan presentes esta tarde en la basílica vaticana con sus dignísimos pastores, así como a toda la gran familia franciscana, dirijo mi saludo, invitando a todos a bendecir el nombre del Señor, cuya gloria resplandece en la doctrina y en la santidad de vida del beato Juan, cantor del Verbo encarnado y defensor de la Inmaculada Concepción de María.

4. En nuestra época, rica en inmensos recursos humanos, técnicos y científicos, pero en la que muchos han perdido el sentido de la fe y llevan una vida alejada de Cristo y su Evangelio (cf. Redemptoris missio, 33), el beato Duns Escoto se presenta no sólo con la agudeza de su ingenio y su capacidad extraordinaria de penetración en el misterio de Dios, sino también con la fuerza persuasiva de su santidad de vida, que lo hace maestro de pensamiento y de vida para la Iglesia y para toda la humanidad. Su doctrina, de la que, como afirmaba mi venerado predecesor Pablo VI «se podrán extraer armas resplandecientes para combatir y alejar la nube negra del ateísmo que oscurece nuestra época» (carta apostólica Alma Parens: AAS 58, 1966, p. 612), edifica sólidamente la Iglesia, sosteniéndola en su misión urgente de nueva evangelización de los pueblos de la tierra.

En especial para los teólogos, los sacerdotes, los pastores de almas, los religiosos, y más en particular para los franciscanos, el beato Duns Escoto constituye un ejemplo de fidelidad a la verdad revelada, de fecunda acción sacerdotal y de serio diálogo en la búsqueda de la unidad. Como afirmaba Juan de Gerson, en su existencia siempre se guió «no por el afán singular de vencer, sino por la humildad de encontrar un acuerdo» (Lectiones duae "Poenitemini", lect. alt., consid. 5: citado en la carta apostólica Alma Parens: AAS 58, 1966, p. 614).

Que su espíritu y su recuerdo iluminen con la misma luz de Cristo las tribulaciones y las esperanzas de nuestra sociedad.

5. Esa luz brota, asimismo del rostro de Dina Bélanger, de la congregación de Jesús-María, a quien la Iglesia venerará desde hoy como beata. En esta hora de la oración de Vísperas, nos conviene volver nuestra mirada hacia esa alma ardiente, que alcanzó un grado tan elevado de intimidad con Dios, que podía decir acerca de su período de noviciado: «Mi hambre de la comunión crecía sin cesar. Un día sin pan ¿no es un día sin sol, unas horas en que la noche tarda en venir?». En efecto, quería que sólo Jesús viviera en ella, para que su ser entero quedase anonadado en él.

Dina Bélanger se acerca al ideal admirable que san Pablo propone a nuestra meditación cuando escribe: «No vivo yo, sino que es Cristo quien vive en mí» (Gál 2,20). En una congregación que tiene como fin «dar a conocer a Jesús y a María por medio de la educación cristiana», la hermana María de santa Cecilia de Roma vive su vida y su acción con la intención de que Cristo pueda actuar en ella y de no ser más que un instrumento en plenamente dócil en sus manos.

Sus sufrimientos le permitieron conocer la identificación que buscaba. Al pasar por la cruz de la enfermedad y la muerte, consumó su ofrenda a Aquel que fue y sigue siendo hoy el único objetivo de su vida, la luz que ilumina a todo hombre que viene a este mundo, la claridad en medio de las tinieblas y la noche, la voz que habla en nuestra alma.

6. La intimidad de la presencia de Cristo en Dina Bélanger, y la vida de la santísima Trinidad en ella, se reflejan de forma muy particular en su espíritu de ofrenda al Corazón del Hijo de Dios. Jesús es —escribe— la «vida de mi vida», pues se esfuerza siempre por hacer que su corazón palpite al ritmo del suyo. Se sabe acompañada a cada instante, en el eterno presente que hace decir a san Pablo: «Mira ahora el momento favorable; mirad ahora el día de salvación» (2Co 6,2). Con su deseo de corresponder con plenitud a la voluntad divina, ya no vive más que en la libertad concedida por Dios a sus hijos, en el espíritu de su consigna: Jesús y María, la regla de mi amor; y mi amor, la regla de mi vida. De esta fidelidad a las intenciones del Corazón eucarístico de Jesús y del Corazón inmaculado de su Madre, brotaban los rasgos más sencillos y más hermosos de caridad hacia sus hermanas en religión. Como si hubiera recibido la gracia de Santa Teresita del Niño Jesús, que había abandonado este mundo el año en que ella nació, Dina Bélanger quiere consumir el mundo entero en el amor; se hace apóstol y misionera según el corazón de Dios.

Su mensaje nos llega esta tarde, queridos hermanos y hermanas, con una pureza y una nitidez maravillosas. La acogida de Jesús en nuestra vida, la unión de nuestro corazón con el suyo, el amor de la Virgen santísima y el espíritu fraterno en las comunidades son las gracias que podemos implorar al Señor por intercesión de Dina Bélanger, que nos deja como última consigna: Amar y dejar actuar a Jesús y María.

7. Os exhortamos a que no recibáis en vano la gracia de Dios. Amadísimos hermanos y hermanas, guiados casi de la mano por estos dos nuevos beatos, volvamos a la invitación que la liturgia de hoy nos repite con mucha insistencia. Todos estamos llamados a la santidad; todos debemos construir en nuestra vida aquel diálogo de amor y de unión con Dios que lleva a la felicidad verdadera y a la satisfacción plena de las aspiraciones más íntimas del corazón humano.

Los caminos para seguir la llamada evangélica pueden ser diversos, según la riqueza inagotable de la gracia sobrenatural; pero la meta es una sola: reproducir en la propia existencia la imagen misma del Hijo de Dios.

La espiritualidad auténtica se funda en esta condición elemental y decisiva: traducir a la realidad concreta el anuncio evangélico, respondiendo sin vacilaciones a la acción salvífica del Señor.

8. Mirad ahora el momento favorable; mirad ahora el día de salvación.

Hoy es el tiempo de nuestra conversión. Dina Bélanger, joven seguidora de la madre Claudina Thévenet, que mañana tendré la alegría de proclamar santa, nos estimula con su ejemplo a amar los planes de Dios en la sencillez de la vida diaria. Juan Duns Escoto nos recuerda que el amor activo hacia los hermanos nace de la búsqueda de la verdad y de su contemplación en el silencio de la oración y en el testimonio sin sombras de una adhesión plena a la voluntad del Señor.

Amadísimos hermanos y hermanas, como ellos en su existencia no recibieron en vano la gracia de Dios, así suceda también en vuestra vida. Lo pedimos con confianza al Señor por su misma intercesión.

Beata Dina Bélanger, beato Juan Duns Escoto, ¡orad por nosotros!

SOURCE : https://www.vatican.va/content/john-paul-ii/es/homilies/1993/documents/hf_jp-ii_hom_19930320_scoto-belanger.html

Bł. Dina Belanger

Biografia bł. Diny Bélanger (1897-1929), beatyfikowanej 20-03-1993

Dina Belanger urodziła się 30 kwietnia 1897 r. w Quebecu (Kanadzie) i tego samego dnia została ochrzczona. Była jedynym dzieckiem zamożnych rodziców, którzy otoczyli ją troską i miłością oraz zapewnili jej staranne wykształcenie. Ukończyła szkołę podstawową sióstr ze zgromadzenia Notre-Dame, a następnie przez dwa lata uczyła się w szkole z internatem u tychże sióstr w Bellevue. Wychowawcy i koleżanki zapamiętali ją jako uczennicę inteligentną i gorliwą. W 8 roku życia rozpoczęła naukę gry na fortepianie, czyniąc w niej szybkie postępy.

Obdarzona silną wolą i wytrwałością oraz bardzo wrażliwa, wcześnie poczuła w sobie pragnienie świętości. Ważnym wydarzeniem jej dzieciństwa była pierwsza komunia św., do której przystąpiła mając 10 lat. W Wielki Czwartek następnego roku doświadczyła mistycznej bliskości Jezusa. "Pierwszy raz — napisała — usłyszałam tak wyraźnie Jego głos, wewnętrzny, słodki i melodyjny, który napełnił mnie prawdziwym szczęściem».

Po skończeniu szkoły w Bellevue wyjechała do Nowego Jorku, gdzie przez dwa lata kontynuowała studia muzyczne. Uczestniczyła także w życiu artystycznym wielkiej metropolii. Listy do rodziców, które pisała w tym okresie prawie codziennie, pełne są radości, bogatych opisów życia szkolnego, rzeczowych^ informacji o sukcesach w nauce.

Po powrocie do rodzinnego miasta dała kilka koncertów i choć odniosła znaczne sukcesy, pozostała bardzo skromna. Włączyła się w życie parafialne, odwiedzając chorych i ubogich oraz pomagając w szyciu paramentów liturgicznych.

Nie traciła nigdy z oczu ideału świętości. Jeszcze w czasie pobytu w Nowym Jorku zetknęła się ze swoją przyszłą rodziną zakonną — Zgromadzeniem Sióstr Jezusa i Maryi. 11 sierpnia 1921 r. wstąpiła do nowicjatu w Sillery (Ouebec), a 15 sierpnia 1923 r. złożyła profesję zakonną. Przełożona widząc, że Dina żyje w wyjątkowej zażyłości z Bogiem, poprosiła sługę Bożą o opisanie działania łaski Bożej w jej duszy. Podjęła się tego zadania w duchu posłuszeństwa, choć — jak sama podkreśliła — kosztowało ją to wiele. W ten sposób powstała Autobiografia, cenne świadectwo bogatego życia wewnętrznego sługi Bożej. Po profesji zakonnej Dina udzielała lekcji muzyki, oddając się tej pracy z wielkim zapałem.

W pierwszych miesiącach pobytu w zakonie zapadła na groźną chorobę, z której nigdy do końca się nie wyleczyła i która kilka lat później spowodowała jej śmierć. Umarła 4 września 1929 r. w opinii świętości.

Duchowość Diny Belanger miała charakter chrystocentryczny i maryjny, czerpała siłę z miłości Boskiego Serca Jezusa oraz Niepokalanego Serca Maryi, jej źródłem była Eucharystia. Tajemnica świętości błogosławionej polegała na wiernej i wielkodusznej współpracy z łaską Boga i życiu w zgodzie z Jego wolą. Powtarzała: "Kochać i pozwolić działać Jezusowi i Maryi». D

opr. mg/mg

SOURCE : https://opoka.org.pl/biblioteka/T/TS/swieci/b_dina_belanger.html

Voir aussi : http://www.mysticsofthechurch.com/2010/09/blessed-dina-belanger-mother-ste-cecile.html

http://www.rjmgeneral.org/en/who-we-are/history-and-foundation/dina-belanger/

ICONOGRAPHIE CHRÉTIENNE

mercredi 4 septembre 2013

Bienheureuse DINA BÉLANGER (Mère MARIE SAINTE-CÉCILE de ROME), vierge religieuse de la congrégation des Soeurs de Jésus-Marie et mystique

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