From the Blessed Virgin Mary to the Founders:

 The Spirituality of Communication that Shapes Community Life in the Congregation

Bro. Wensislaus Parut

Communication is an inseparable part of the dynamics of religious life: it builds relationships, deepens identity, and shapes mission. The quality of communication influences the strength of religious fraternity and the continuity of the founders’ charism as it becomes the charism of the Institute. The Church presents the Virgin Mary as the primary model of listening and embodying the Word, because through her, the Church learns that authentic communication is not merely about words, but about creating space for God and for others (VD, n. 27 & 88). The document Communio et Progressio also affirms that Christ Himself is “the Perfect Communicator,” who conveys His message “not only in words but in the whole manner of His life” (CP 11), offering a paradigm for all forms of Christian communication.

In this light, the spirituality of communication in the Blessed Virgin Mary helps us reinterpret the history of communication within the congregation: how the founders listened to the Holy Spirit, interpreted the signs of the times, and built relationships that unify and sustain the mission. This reflection invites us to consider three aspects: first, the spirituality of communication in the life of the Blessed Virgin Mary; second, the dynamics of communication in the history of the congregation; and third, the message of renewal for our lives today.

Mary’s Communicative Spirituality

The spirituality of Mary's communication develops throughout her entire "pilgrimage of faith" (LG, n. 58), an inner journey characterised by listening to the Word, pondering it in her heart, and expressing it through actions that bring Christ to others. From the Annunciation (Lk 1:26-38) to standing beneath the Cross (Jn 19:25–27), Mary shows that authentic communication arises from a deep encounter with God and a willingness to accept the mystery that exceeds human understanding. Five aspects define this journey: listening, bearing the Word, meditating, expressing compassion, and fostering unity in the Spirit. The Church recognises these aspects as a mature pattern of Christian communication that builds communio.

Mary exemplifies the model of listening most clearly in the Annunciation. In his Apostolic Exhortation Marialis Cultus, Pope Paul VI affirms that Mary is the one who "listened to the Word of God and accepted it in faith" (MC, n. 17). When the angel delivered the message, Mary did not rush to respond; she opened her heart and weighed its meaning, as seen in her question: "How can this be?" (Lk 1:34). Mary said, "Behold, I am the handmaid of the Lord. May it be done to me according to your word" (Lk 1:38), shows that her listening was not passive but a mature act of surrender, making her the "fertile soil" for the Word (cf. Lk 8:15). Similarly, when Mary encountered Jesus' puzzling words in the Temple, "Did you not know that I must be in my Father's house?" (Lk 2:49), she faced a mystery beyond comprehension. However, rather than reacting, Mary actively listened, reflected, and kept all these things in her heart (Lk 2:51).

As the bearer of the Word, Mary exemplifies that Christian communication is, above all, a life-giving presence. In her visit to Elizabeth (Lk 1:39–45), she brought joy not through lengthy speech but through a presence radiating grace. Elizabeth was filled with the Holy Spirit and exclaimed: "Blessed are you among women, and blessed is the fruit of your womb" (Lk 1:42). Saint John Paul II, in his encyclical letter Redemptoris Mater, emphasises that Mary was "the first to share in the messianic mission of Christ" (RM, n. 21) because she proclaimed the Word through concrete action even before speaking. Thus, Mary teaches that spiritual communication is self-giving that makes Christ present through joy, attentiveness, and service.

As an interpreter of reality in Nazareth, Mary demonstrates that mature communication requires deep reflection. The Gospel states that she “kept all these things and pondered them in her heart” (Lk 2:19, 51). This inner process aims to understand God’s will within events, serving as a true “school of faith” (VD, n.88), that trains a person to speak and act with wisdom. Mary encourages the Church to cultivater a culture of discernment: not reactive, but reflective, so that communication becomes clearer and more Spirit-filled.

Mary as Communicator of Mercy. Mary exemplifies a communication of mercy through words that are few but life-giving. At Cana, she says, “Do whatever He tells you” (Jn 2:5), and at Calvary, she offers total solidarity without words. The Second Vatican Council affirms that she “was united with the sacrifice of her Son” (LG, n.58), showing that authentic communication arises from a heart full of love and fidelity. Mary’s words, born of prayer and contemplation rather than wound.

Mary as a companion in mission. At Pentecost, Mary becomes a source of unity and strength for proclamation. Pope Francis notes that her presence “made possible the missionary explosion of Pentecost” (Evangelii Gaudium, 286), because she united the disciples and strengthened them in the Spirit. Mary teaches that accurate communication fosters communion and guides the community toward its mission. Her silent yet powerful presence offers a model for religious communities to create relationships that sustain and prepare for apostolic work.

Rutten and Hoecken’s Inspiration

The inner sensitivity and listening attitude that characterise Mary's communication are also evident in the spiritual journey of Mgr. L.H. Rutten. He began his ministry with a deep awareness of the pleas of poor and abandoned young people and, guided by the Holy Spirit, chose the path of education and faith formation rooted in devotion to the Immaculate Conception of the Blessed Virgin Mary. Rutten saw listening as the foundation of spiritual decision-making: he accepted the guidance of his superior, Msgr. Den Dubbelden, and regularly reported his struggles, progress, and challenges through correspondence with Fr. Wilmer, the diocesan secretary. He also considered the advice of priest friends, Fr. J. Bogaerts and J.D. Nijst, through reflection and discernment, ensuring that every step of his ministry was not reactive but shaped by prayer and responsibility (Autobiography of L.H. Rutten).

In building the first community, the communication between Rutten and Brother Bernardus Hoecken reveals a dynamic of dialogue and firmness aligned with Mary's example of listening and pondering before acting. Tension arose when Bernardus, as community leader, wanted to draft new rules and constitutions immediately, while Rutten considered this premature. The conflict stemmed not only from differing views but also from ego: Rutten, as the founding priest, felt he had greater authority and experience, while Bernardus, a young religious, sought to assert his responsibility. However, like Mary in Nazareth, who pondered all things in her heart, both eventually opened themselves to a spiritual process. With the help of Fr. Redemptoris Zwinkel as mediator, they found common ground, leading to the first Rule in 1846, provisionally approved in 1848 by the Holly See (Annalen, Vol. I, 1837–1889, pp. 101–110). This process exemplifies communication characterised by humility, honesty, and a willingness to set aside one's ego for the benefit of the community (Congregation).

The fruits of mature communication are seen in Rutten and Bernardus’ ability to forgive, accept limitations, and embody mercy, which are hallmarks of Mary’s way of communicating at Cana and Calvary. Rutten once regretted harsh words he had spoken to a junior brother, calling him “lazy,” and humbly apologised (testimony of Br. Donatianus). Bernardus likewise welcomed back a member who had left the community after showing repentance, affirming that the door of mercy must always remain open. Rutten’s humility shines in his refusal to accept papal honours so he could stay close to poor youth (Although Rutten ultimately received the award after being persuaded by the brothers). In daily community life, both Rutten and Bernardus gave witness through presence, hard work, encouragement, and surrender to divine providence (Annalen, Vol. I, pp. 85–90). In all these instances, communication was not merely verbal but expressed through actions that heal and build.

Their fidelity in communication reached its peak when Rutten fell ill and stayed in Tienen, Belgium (1874–1890). Until Bernardus died in 1880, they kept their relationship through intensive correspondence (1874–1880) and biweekly visits. Their dialogue was not only administrative but also a “spiritual conversation” that strengthened the mission’s direction and protected the purity of the charism. From this dynamic came a profound spiritual legacy: Bernardus, before his death, urged the brothers to “truly understand and live the Constitutions.” Rutten emphasised in his final letter (1885) that the brothers must carry out all works with trust in divine providence and devotion to the Immaculate Conception of Mary, whom he believed had protected and saved the congregation from its beginnings.

This reflective, faith-filled communication, shaped by the fruits of the Spirit, became the foundation for the congregation’s growth: building fraternity, deepening the charism, and making Christ present through speaking, listening, and serving.

A Message for Us

The spirituality of Mary’s communication teaches us that the renewal of religious communities springs from ars audiendi: the art of listening faithfully to the Word, to reality, and to the hearts of others (cf. Ecclesiam Suam, n. 48). In the Annunciation, Mary shows that authentic communication does not begin with words but with a heart open to the fiat voluntatis Dei (Let the will of God be done). From this attitude, the founders, L.H. Rutten and Bro. Bernardus lived a pastoral communication that was reflective, not reactive, and constantly shaped by discernment. Rutten listened to the Holy Spirit through the cries of poor and abandoned youth and through honest dialogue with his mentors, Bro. Bernardus strengthened the community with firmness tempered by humility and obedience of faith. Their experience demonstrates that spiritual communication demands puritas cordis, that is, a clarity of heart born of prayer, silence, and the courage to weigh every matter before God.

For today’s congregational communities, communication is not merely a social skill but a path toward unitas caritatis, a unity of love that binds brothers together in Christ. Mary reveals that fruitful communication can only grow from deep listening, mature in contemplation (meditatio), express itself in mercy (misericordia), and produce strong fraternity (communio). The example of Rutten and Bernardus demonstrates how honest dialogue, humility in asking forgiveness and forgiving, and fidelity to the charism create space for the Holy Spirit to build unity. Therefore, the heirs of the congregation must preserve this legacy: to create a culture of listening more than speaking, reflecting before acting, forgiving before judging, and making Christ present in every daily relationship. In this way, the congregation remains a signum Verbi vivi, a sign of the living Word, a religious family purified by prayer, united by love, and sent to proclaim the joy of the Gospel in the world.

(Bro. Wensislaus Parut is a student in Rome and resident in the GC community in Maastricht)