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VICTOIRE RASOAMANARIVO (1848-1894): STEADFAST PILLAR OF THE MALAGASY CHURCH
In her lifetime, Victoire Rasoamanarivo was the solace of the native Catholics of her island. They ran to her whom they uniquely invoked as “father and mother”. So many years have passed and all those who lived with her had died. Yet, even today, the Catholics of Madagascar still invoke her in the same manner as before, a fitting title to a valiant woman whose heroic efforts and influence assured the survival of the Church in her nation.
* * * For centuries, the rulers of the island-kingdom of Madagascar successfully prevented the domination of European powers; however, the English, French and Dutch were able to establish holdings in the smaller islands around Madagascar. By the end of the 18th century, the Merina kingdom, dominated by the influential Hova family, was able to control the central plateau. King Andrianampoinimerina, the first of the Merina monarchs, passed his power to his son, Radama I, at his death in 1810. During his reign, Radama I was able to successfully bring the entire island successfully under Merina domination. He achieved this, however, with the assistance of the Europeans. The British agreed to train his soldiers and to increase his artillery. The London Missionary Society introduced Protestant Christian education to the kingdom. At the death of Radama, his wife, Ranavalona I, assumed the throne. She viewed the foreigners with suspicion than trust. In 1835, she decreed that Christianity was illegal and launched a persecution on native believers. Bibles just newly printed were burned and all missionaries were expelled. Christians were speared to death. It was in this xenophobic atmosphere that Rasoamanarivo was born. Rasoamanarivo belonged to the Hova family. Born in 1848, she was the daughter of Rainiandriantsilavo and Rambahinoro. Ancient accounts revealed that she did not grow under the care of her father but with her paternal uncle, Rainimaharavo, the commander-in-chief of the Malagasy army. Rambahinoro saw to it that her daughter received an optimal moral education. The noble lass developed a strong perception of goodness and virtues. Like all of her relatives, Rasoamanarivo was reared in her ancestors’ animist faith.
* * * Meanwhile, the French Jesuits had been leading a surreptitious ministry among the Malagasy. Stationed in the small island of Ile Sainte-Marie (today Nosy Baraha), they first entered the island-kingdom in 1845. It was only in 1855 that Fr. Marc Finaz was able to enter Tananarive (today Antananarivo), the capital. “At last I am at Tananarive, of which I take possession in the name of Catholicism,” he wrote exultantly. He entered the city incognito and used cunning means and enterprises to win the favor of Queen Ranavalona I and the approval of his sojourn despite being a foreigner. Two other Jesuits, Frs. Louis Jouen and Joseph Webber, were able to follow Fr. Finaz later. Evangelizing the people was not an easy task because of the existing xenophobia and an active Christian persecution - noting also that native converts were Protestants. The Catholic missionaries were very cautious in exercising their clandestine ministry. Eventually, Queen Ranavalona I, out of suspicion, ordered the expulsion of the few remaining foreigners in her kingdom. Among the disguised Jesuits, only Fr. Webber was allowed to remain in Tananarive. Ranavalona I died on August 16, 1861. She was succeeded to the throne by her son Radama II. His principles were the reverse of his mother’s. He once more opened Madagascar to the Europeans, especially to the French. The Jesuits took the opportunity to exercise their apostolate in the open. The Sisters of St. Joseph of Cluny followed their lead. These religious men and women zealously promoted the faith among the Malagasy by establishing a Catholic school in their missions. Srs. Gonzague and Hortense opened their first school on November 12, 1861. Rasoamanarivo was thirteen years old during this period. She was among the first to be enrolled in the school of the sisters. Rambahinoro herself presented her young daughter to the sisters: “Here is my precious little one; I am entrusting her to you. She is now your child.” This would be Rasoamanarivo’s first encounter with Christ. She perused the Scriptures diligently and became fond of the companionship of the missionaries. She admired them particularly for their selflessness. Of all the subjects in school, her favorite was catechism. Christianity appeared to be the epitome of all the goodness she relished in her youth and she felt an inner invitation to embrace the faith of her teachers.
* * * Radama II’s reign was short-lived. In 1863, after two years in power, he was assassinated by conservative members of his court. Rasoherina, his widow, succeeded him. An undeclared antipathy for the French slowly developed. Many among the officials of the monarchy feared that France wanted the island-kingdom to be a part of its colonies. Their suspicion had basis. The French could claim, by virtue of a treaty in 1840, territories that once belonged to the Sakalava kingdom. For that reason, the monarchy was more favorable with the English. By this time, the Catholic missionaries were few in number. There were six Jesuit priests and five coadjutor brothers manning two schools for boys in the capital. The St. Joseph Sisters administered a school for girls. In Tamatave (now Toamasina) there were only three priests, one coadjutor brother and two religious sisters, yet encouragingly, the number of catechumens increased. Rasoamanarivo’s search for the truth was not affected by the diplomatic crisis then taking place. After two years in the mission school, she made decided to ask for baptism. From October 28, 1863, she and the other candidates for baptism made an intense catechumenate. Rasoamanarivo later recounted an incident during her preparation: “One day I naughtily entered the church, bringing a fruit that I intended to eat. Suddenly, I saw the tabernacle and I felt as if someone yonder was looking at me and prohibiting me to enter. I felt ashamed with what I did and I went out to throw away the fruit. Afterward, I reentered the church and fell on my knees to pray.” On November 1, 1863, with 26 other students, she was baptized by Fr. Webber. On that day she received the Christian name Victoire. On January 17, 1864, she joyfully received her first communion.
* * * Rainimaharavo was not at all pleased with the choice of his adopted daughter. Rainiandriantsilavo equally disapproved. It was not the right time to be a Catholic. The government identified the faith with the French - a belief to be suspicious of. If she should be Christian, better that she be Anglican than Catholic since the monarchy favored the English. The decision of the fifteen-year old girl was considered as abhorrent, unbecoming of a member of the Hova family. Her father and uncle used all means to force her to apostatize. They withdrew her from the school of the sisters and obliged her to attend a Protestant school. Unhappy in the new environment, she did not, however, stay long there. In order to weaken her resolution, Rasoamanarivo was forced to live with their slaves: “We will reject you; you will inherit nothing.” For a noble Malagasy, such a threat could have a fatal consequence. It meant that at her death she would not be entombed in the family mausoleum - rejected even after death. Neither promises nor threats of punishment broke Rasoamanarivo’s faith. Together with one of the slaves, she prayed for the strength to remain faithful. Now and then she returned to Sr. Gonzague for counsel. She saw in the Catholic Church the Christ of truth. Even if other noble girls who were baptized in the Church decided to bend to domestic pressure and change their religion, Rasoamanarivo steadfastly clung to her faith. In the end, it was her family who bowed down to her tenacity.
* * * The year 1864 saw many changes in the Hova family. It was in this second year of Rasoherina’s reign that Rainilaiarivony, a maternal uncle of Rasoamanarivo, began his term as prime minister. He held this position for three decades and three queens. He was also the actual power behind the throne, the effective ruler of the kingdom. A prudent man, he sought to establish a balance between modernization and traditionalism. His eldest son, Ratsimatahodriaka (better known as Radriaka), a leading military figure, was betrothed to Rasoamanarivo, his cousin. Marriage was definitely not what Rasoamanrivo had planned for herself. Rather, she wanted to become a religious, totally consecrated to the work of Christ. The Jesuits and the Sisters of St. Joseph, however, did not welcome her plan with enthusiasm. She was a member of the royal family, and her family, in accord with local traditions, had betrothed her already. The political atmosphere was another question to be faced. Definitely, as much as she wanted to be a sister, circumstances beyond her control prevented its realization. Rasoamanarivo found it difficult to accept this as the will of God but she entrusted herself to Him. Despite Radriaka’s being an unbeliever and their consanguineous relationship, the marriage of Rasoamanarivo and Radriaka pushed trhough. On her insistence, the Catholic rite was followed. Fr. Finaz celebrated the wedding on May 13, 1864. Despite being a good-natured man, Radriaka was, nevertheless, a slave to his vices. His marriage did not change his lifestyle. He was a heavy drinker, a “woman-hunter”, an unfaithful husband. The Hova family prided itself with its moral integrity. For them, the conduct of Radriaka was a source of grave scandal. Rasoamanarivo had to face with the infidelity and the violent ill-treatment of her spouse. Her parents, father-in-law, and even Queen Rasoherina were very much aware of the sufferings she endured. A divorce, as Protestants would advocate, would ultimately end her sufferings in the hands of Radriaka. A proverb developed among the populace: “You would be truly stupid to be like Victoire Rasoamanarivo and suffer like her.” But Rasoamanarivo believed that marriage was indissoluble. “Christian marriage is indissoluble,” she upheld, “It was instituted by Christ and blessed by the Church. Nobody has any power over it.” Sustained by a strong prayer life, she stalwartly refused to follow their advice. Instead, she persevered in prayer, good example and patient endurance, hoping that the day would come when her husband would embrace her faith. “Pray for Radriaka,” she confided to her friends, “that he may be converted.”
* * * The state of the Church by 1880 was very promising. The Brothers of the Christian Schools came in 1866 and the Catholic schools experienced renewed vigor. More missionary stations were established that, by 1869, there were 38 basic Christian communities, four parishes in the capital, 22 chapels, 25 schools and a leprosarium for about a hundred patients. A large cathedral even stood at the center of Tananarive. By 1882, there were 80,000 native Catholics already. Disputes over the territories being claimed by France heated up during the reign of Ranavalona II and Ranavalona III. In 1883, the French occupied Tamatave. Ranavalona III declared war against France. On May 25, 1883, all French missionaries were ordered expelled. Before leaving, the missionaries consulted their flock about their action. “Do not resist the queen’s word,” the natives cautioned. “To do so would be to compromise our future and, perhaps, to bring upon us more serious misfortunes. If you submit now, you will more easily return later on.” The Church was to be left in a very fragile situation. Without foreign priests and sisters, the Church had to be entrusted to the native laity and religious. The missionaries believed that Rasoamanarivo’s position and influence in the royal household could ensure the survival of the Church. Before leaving, Fr. Caussèque, curate of the cathedral of Ambodinandohalo, spoke with her. “When Jesus went to heaven, Mary remained on earth to encourage the apostles. In our absence, you will be the angel of our Christians. You will do well because you are a daughter of the prime minister and you are a woman of great faith.” “Father, I do not know how to do many things,” Rasoamanarivo responded with tears. “But I promise to be faithful to the end with all my heart and strength.”
* * * The government decreed that all Catholic churches and schools be systematically closed. Catholic gatherings were prohibited. The faithful were ordered to renounce their allegiance to the church or be branded as traitors to their people. The believers refused to give in. Instead of hiding, they made their presence felt ubiquitously. The association Union Catholique which Rasoamanarivo headed zealously organized the faithful and sustained their faith. They continued to welcome natives into the fold and to instruct them. During Sundays, they gathered in their churches and sang the choral parts of the high Mass as if a priest were present in the celebration. Rasoamanarivo exerted her influence to see to it that Catholicism would not disappear in her land. She even publicly manifested and proclaimed her creed. During the first Sunday after the departure of the missionaries, a contingent of believers attempted to enter the Immaculate Conception Church (today the Cathedral of Antananarivo) for the services. Guards were stationed at the doors of the magnificent church and threatened violence upon them. Rasoamanarivo boldly declared to them: “If you must have blood, begin by shedding mine. Fear shall not keep us from assembling for prayers.” Weakened by the boldness of the prime minister’s daughter-in-law, the guards allowed her and her companions to enter the church. Neither Queen Ranavalona nor Rainilaiarivony could quell the faith successfully because of Rasoamanarivo’s persistent intercession and their own admiration for her fellow Catholics. Constrained to appreciate their fidelity, the government eased its hostility towards the believers. Rasoamanarivo entered every village where Catholics were to be found. She brought comfort and assistance to them. She saw to it that the Catholic churches and schools remained open for the believers. Because of her zealous care for her fellow Catholics and for the Church, she was looked upon by the believers as their “father and mother”. On December 17, 1885, a treaty was signed between France and Madagascar ended the conflict. This was ratified by France on March 7, 1886. Twelve days later the first group of missionaries arrived at Tananarive. One of the priests recounted in his letter: “We entered the Immaculate Conception Church yesterday. The bells rang loudly, the organ played. . . Victoire did not restrain her immense joy and happiness, the crowd could not be contained.” To the happiness of the missionaries the Church was very much alive and growing. Rasoamanarivo and her companions have been evidently very faithful to their promise.
* * * In 1888, Radriaka was mortally wounded in an accident. It was apparent that he would not survive. On March 14, in his move to ask his wife’s forgiveness, he also asked to be baptized. Rasoamanarivo had the joy of receiving her husband into the Church before he died that same day. She was a widow by forty.
Free from her marital obligations, Rasoamanarivo devoted her remaining years to works of charity. She spent many hours consoling and nursing the sick, especially the lepers, and visiting the imprisoned. The abandoned poor found in her an available benefactor. She extended her prayers from six to seven hours in the morning and whatever other available time could be spared. Eventually her activities weighed down her overworked body. She bore her sickness with heroic patience; yet even if she slowed down her pace, Rasoamanarivo tried to be faithful to her personal schedule whenever possible. After some years of illness, Rasoamanarivo’s undertakings came to a definite halt. The “father and mother” of the Malagasy faithful passed away on August 21, 1894, at the early age of forty-six. The Catholics she defended, the poor she served and all those who came to admire this valiant lay woman accompanied her to her resting place in the mausoleum of her noble Hova race. From the life of Victoire Rasoamanarivo could be seen the sublimity of the vocation of the lay faithful. With all her heart and strength, she sustained and defended an embattled community deprived of its pastors and assured the survival of the Church after persecution. To attribute solely to Rasoamanarivo the subsistence of the early Malagasy Church, however, would be a mistake. It survived because of the concerted effort of its members, the majority of which were lay. All of this, nevertheless, took place under the leadership and inspiration of Rasoamanarivo. Her presence was providential, truly a corporeal angel to her people.
* * * * * THE DECREE ON THE
HEROIC PRACTICE OF VIRTUES OF VICTOIRE RASOAMANARIVO WAS PROMULGATED ON 14 MAY
1983.
SHE WAS BEATIFIED ON 30
APRIL 1989.
Bibliography Congregatio pro Causis Sanctorum. Tananariven. Canonizationis Servae Dei Victoriae Rasoamanarivo, Viduae. Informatio super Virtutibus. Rome: CCS, 1977. Congregatio Sacrorum Rituum. Tananariven. Canonizationis Servae Dei Victoriae Rasoamanarivo, Viduae. Summarium super Virtutibus. Rome: CSR, 1967. Ramahery, J.L.C. L’Ange Visible de l'Eglise Naissance a Madagascar. Antananarivo: Archevêché de Antananarivo, 1989.
Copyright 2002 © the
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atholicism
found its way into Madagascar through the zealous efforts of French priests and
religious. Caught, however, in a volatile diplomatic alliance between two
nations, the Church endured years of wearisome persecution. Although the
French missionaries were the ones who brought the Church to the island- nation,
the native Catholics of Madagascar assured its survival.
