Nazareth weekend with Little Brother Marc

2-He left it seven years later (16/02/1897) and moved to the Poor clares who housed him in a garden shed and gave him a few tasks to do. In a letter he explained,

"The good God has caused me to find here, as perfectly as possible, what I was seeking: poverty, solitude, abjection, very humble work, complete obscurity: the imitation, as perfect as it can be, of what the life of our Lord Jesus was in this same Nazareth... [...] The Trappist monastery caused me to rise up, created for me a life of study, an honoured life... that is why I left it and here I have embraced the humble and obscure existence of the divine worker of Nazareth.”3
We see what his reading of “the Nazareth of Jesus” was at that moment: poverty, solitude, work, social obscurity (note the allusion to studies as social promotion). And he summarised it in this formula:
"the humble and obscure existence of the divine worker of Nazareth".

In fact he has discovered that there is a difference in nature between the poverty of a monk and the poverty of a poor, a poverty of means and social status. And he felt that it was the latter that brought him close to Jesus of Nazareth. It is interesting to know that among the steps towards this awareness, there were some rare occasions of encounter with the concrete living conditions of a poor family:

"About eight days ago, I was sent to pray a little beside a poor, native Catholic who had died in the neighbouring hamlet: what a difference between that house and the places we live in! I long for Nazareth....”4
In the same way, he suffered from seeing that their monastery was protected, while in that area the first massacres of Armenian Christians had taken place.5

Living next to the Poor Clares at Nazareth, without any kind of “religious statute”, considering himself as a poor worker, he thought he had found the solution: he had, at the same time, intimacy with Jesus and the social obscurity of the poor.