II. Nicolle and the Archconfraternity of the Holy Agony

1. The Beginning of the Work (1861–1862)

Father Antoine Nicolle’s deep love for the Blessed Virgin Mary and fervent devotion to the Holy Father, Pope Pius IX, served as the spiritual soil from which the Archconfraternity of the Holy Agony would sprout. In a time of mounting threats against the Papacy and the Church’s peace, Fr. Nicolle discerned the need for a new spiritual association. Inspired during his service at the Marian shrine of Valfleury, he envisioned a lay association that would support the intentions of the Pope, pray for the Church, and offer spiritual aid to the dying.

He chose the title “Association of the Holy Agony of Our Lord Jesus Christ”, centered on the mystery of Christ’s interior suffering in Gethsemane. For Nicolle, this agony represented not only the Church’s struggle amid persecution but also every soul enduring trials—whether individuals, nations, or the dying. He saw this devotion as a spiritual response to the moral and social upheavals of the 19th century.

Consulting his archbishop, Cardinal de Bonald, Fr. Nicolle was surprised by the ready approval of both the initiative and its drafted rules, provided that participation remain entirely free of charge. He received confirmations from several other spiritual authorities, all of whom affirmed that the inspiration came from God—some recalling prior mystical predictions of this very work arising.

In December 1861, Fr. Étienne, the Superior General of the Vincentians, wholeheartedly endorsed the project. By March 14, 1862, Pope Pius IX had canonically erected the Confraternity and granted abundant indulgences—surpassing what Nicolle had requested. The Pope’s own handwriting blessed the members.

In just one year, nearly 100,000 members had joined. The names recorded ranged from royalty to humble workers, reflecting the truly universal reach of the devotion. From this moment on, Nicolle’s life became inseparably tied to the Holy Agony and its propagation.

2. The Wonderful Organization of the New Association

Fr. Nicolle’s gift for organization was key to the rapid spread of the Archconfraternity. He mobilized zealots—men and women who would serve as apostolic multipliers. Women in particular played an essential role: each female zealot oversaw 100 members, divided into five sections of twenty, each led by a guardian and assistant.

This structure allowed for efficient communication and community building. Members received a quarterly Bulletin, containing prayers, updates, and reflections. A system of Masses was instituted—one on the Feast of the Holy Agony, another for the Compassion of Mary—and solemn funerary Masses were promised for leading members.

Fr. Nicolle poured his energy into these efforts despite challenges from naysayers, construction burdens, and overwhelming correspondence. His leadership was unwavering and hopeful. He saw the emerging Association not merely as a devotional network but a movement of grace for the whole Church.

The first circular appeared on September 29, 1862, announcing the inaugural Bulletin and new indulgences granted by the Pope. In parishes with at least 100 members, a monthly Mass on the First Friday would be celebrated for peace in the Church.

A beautifully crafted medal and engraving were produced: Jesus in agony on one side, the Sacred Heart on the other, inscribed with the Association’s spiritual aims. Fr. Nicolle called the medal “a precious talisman” and a powerful aid for the dying.

November brought the Manual of the Holy Agony, containing:

• History of the devotion and approvals
• Meditations and daily prayers
• Liturgical texts and indulgenced practices
• Details on the scapular of the Passion and the Holy Hour

He urged members to spread the Manual as a means of spiritual outreach and support for the mission.

3. Saint Vincent de Paul and the Archconfraternity

Fr. Nicolle consciously rooted his work in the Vincentian tradition. The Archconfraternity of the Holy Agony was not an isolated initiative but flowed directly from the charism of St. Vincent de Paul, whose profound meditation on Christ’s suffering, care for the dying, and passion for the Church’s peace were foundational.

Vincent often wept over the state of the Church and prayed fervently for peace, even instituting fasts, Masses, and daily prayers during the wars of his time. He lived the mystery of Gethsemane, urging his community to “console Jesus in His sufferings.”

Fr. Nicolle saw in Vincent a prophetic forerunner. The aims of the Archconfraternity—peace for the Church, defense of the faith, comfort for the suffering, and salvation of the dying—mirrored Vincent’s own desires. Nicolle evoked Vincent’s actions during war, his efforts to educate clergy, and his interventions to prevent heretical influence. The connection was not rhetorical—it was spiritual and intentional.

4. The Archconfraternity and its Marvelous Developments

By April 1862, the Archconfraternity had gained explosive momentum. Fr. Nicolle informed his superior of the flood of new members and enthusiastic clergy. Thousands of admission sheets were printed. Bishops, cardinals, and entire towns joined. The Church’s leadership recognized the value of this initiative, which was completely free and spiritually enriching.

Letters poured in. One priest wrote, “This is the most beautiful work I’ve seen—a free association, deeply spiritual, universally welcomed.” Priests, seminarians, and religious across Europe requested hundreds of admission forms to spread the devotion.

The Archconfraternity expanded rapidly not only in France but also in Belgium, England, Spain, and even Algeria. The Vincentian Superior General encouraged both branches of the family—priests and Daughters of Charity—to become agents of its spread. The Archconfraternity’s rapid acceptance was taken as a sign of divine favor.

Its core appeal lay in the simplicity and depth of its mission: to comfort Jesus in His Agony, to pray for the Church, and to offer spiritual help to souls at the hour of death.

5. The Role of the Daughters of Charity

The Daughters of Charity, founded by St. Vincent de Paul and St. Louise de Marillac, were among the first to embrace the Archconfraternity. Their Superior General, Sister Montcellet, expressed full support, promising that all Daughters would consider themselves members without requiring individual enrollment.

She praised Nicolle’s spiritual conferences and encouraged distribution of the manuals and medals among her sisters. She considered the work perfectly suited to their vocation of charity toward the poor and dying.

The Sisters took up the Archconfraternity’s cause in hospitals, orphanages, and battlefield hospitals. Their presence near the dying was not only corporal but now also profoundly spiritual, bringing the fruits of the Association’s prayers to those on the threshold of eternity.

The Archconfraternity became not just a movement but a lived spirituality, embodied in the works of mercy by consecrated women throughout the world.

6. The Universalization of the Work

The Archconfraternity was formally elevated by papal decree to the rank of Archconfraternity in March 1865, giving it universal canonical status. This act confirmed its enduring place in the Church and encouraged diocesan bishops to adopt it.

The first major public assembly of zealots was held in Lyon in 1864. In 1866, the sanctuary at Valfleury was consecrated, and prominent Church figures—such as Cardinal Mermillod and Archbishop Spaccapietra—preached powerful sermons. The Archconfraternity was presented not just as a devotion but as a consolation for the Mystical Body of Christ in times of persecution.

Speakers emphasized how the Church, like Jesus, was now in her Agony. Hence, the faithful must watch and pray with her, as Christ invited His disciples to do in Gethsemane. The devotion, like the Miraculous Medal before it, was seen as a divine response to a Church under siege.

The medals of the Holy Agony began to be associated with miracles and blessings. The Archiconfraternity of the Holy Agony was hailed as a spiritual army raised by Mary, the Mother of Sorrows, to pray for the Church in its darkest hour.

(To be continued…)