One part of the Marist folklore that has found grounding in Australia has been the image of the so-called “three Violets” and the associated virtues of humility, simplicity and modesty. It has become a symbol of being Marist in a number of environments, even though it is not a native flower to Australia. The purple flower that is referred to in documents, lapel pins, banners and classrooms finds its origins in the wild fields of France. The Violet of reference is itself unremarkable, and it is assumed that it was deliberately chosen by Marcellin for that reason. One of the asserted character traits of Marcellin was that he wanted to highlight the ordinary aspects of life, and so would use his environment to illustrate his teachings. The violet itself, is supposed to grow wild in the fields of LaValla, and throughout France. It could be a Common Dog-Violet (Viola riviniana. French name: La violette de rivin), Early Dog-Violet (Viola reichenbachiana. French name: La violette des bois), Sweet Violets (Viola odorata. French name: La violette ordorante) or any of the other common violets that form part of the 400-500 species of Violets in the genus of Spring flowering plants in the family Violaceae.
Sometimes in history, the story we tell in a modern context says more about ourselves, than it does about the original context from which the story grew. For Marists, it has become a way of expressing identity, somewhat losing its aspirational leitmotif along with the movements of time.
The three virtues of humility, simplicity and modesty which Marcellin Champagnat put before the Marist Brothers as cornerstone virtues can be found in the light of comparison against, or in compliment to, the French Revolution’s famous trilogy of “Liberty, Equality, Fraternity”. It is important to remember that while Marcellin emphasised personal discipleship to Jesus, engaging with civil society as an active and positive participant was also of significant importance. This understanding underlies another of Marcellin’s oft-quoted phrases of being a “Good Christian and a good citizen.” The two ways of being are interconnected.
Evidence of Champagnat’s constant references to this phrase is found scattered throughout the Furet biography of Marcellin:
“…in order to be Religious truly devoted to Mary and genuine imitators of the humility, simplicity and modesty of that noble Virgin and of her hidden life.”
“In leaving the purchase in the hands of the Brothers, there was the danger, despite all precautions, that they might deviate from the humility, simplicity and modesty becoming their way of life.”
“The Bishop was very edified by the humility, modesty and simplicity of Father Champagnat.”
“...the Society of Mary, as modelling itself not on previous Congregations but on the primitive Church and on Nazareth, the characteristics of the Society, as humility, simplicity and modesty.” (Marist Fathers Chapter 1852)
“…he wanted humility, simplicity and modesty to be the distinctive characteristics of his new Institute.”
This formula of three virtues is typical of 19th century spirituality and was placed in the Society of Mary Constitutions in the article on the Society’s spirit. From Colin’s article, the formula passed to the Rule of the Brothers, confirmed by their General Chapter of 1852 – 1853. Champagnat was a living example of the three virtues he placed before his Brothers. His directness, authenticity, simplicity and sense of humour caused some surprise, not to say scandal, among some of his contemporaries. One contemporary priest wrote:
“His confreres criticised him a lot when he began his work. They would have liked to stop him doing it on the grounds that it was not in keeping with the priestly character, living as he did such a wretched life which was far too poor. When he built the Hermitage he did all the masonry work himself.”
In the Footsteps of Marcellin Champagnat: A Vision for Marist Education Today, article 104, briefly describes a modern understanding,
“To simplicity we link humility and modesty, making the “three violets” of our Marist tradition: patiently allowing the action of God to work through us and seeking “to do good quietly”. In being aware of our own limitations and potential, we are more likely to be understanding of young people, respecting their dignity and freedom.”
One of our former Superiors-General, Br Charles Howard, also provides a short explanation of the virtues, in his Circular, “Marist Apostolic Spirituality”,
“Humility is a basic element in our relationships since it has to do with clear self-understanding. It means knowing and accepting the truth about ourselves, being honest with ourselves, being free of pretension and self-delusion. Simplicity has to do with the way we live the truth of ourselves, giving us a personal transparency, which allows others to know us and to relate to us as we are. Modesty can be seen as the result of humility and simplicity especially in the respect that we show to others, our sensitivity towards them in what we say and in what we do. These Marist virtues give “a quality of authenticity and kindness to our relationships with our Brothers and with other people that we meet.”