Jean-Marie Coquard

The Reverend Jean-Marie Coquard SMA
Born	(1859-11-27)27 November 1859 Diocese of Nantes, France
Died	27 June 1933(1933-06-27) (aged 73) Abeokuta, Nigeria
Nationality	French
Citizenship	French
Known for	Medical missionary work

Jean-Marie Coquard, SMA (27 November 1859 – 27 June 1933) was a French Christian medical missionary who traveled to Abeokuta, Nigeria, which is the capital of the Ogun State, to provide surgery and care. He was supervisor and visitor at the Abeokuta missionary and doctor to the Egba Government and Royal Family. He is known for establishing the Sacred Heart Hospital in Abeokuta, being the longest serving missionary of the Society of African Missions, receiving an OBE for his work, being recognized by the government of Nigeria, and being “a stubborn individualist with a contentious streak” and one of the outstanding missionaries of his generation.

Early life and family

Jean-Marie Coquard was born on November 27, 1859, in the Diocese of Nantes, France into a Catholic working-class family. Coquard was the second child and only son of Marie Louise and Francois-Marie Coquard, a paludier and cattle farmer. A few years after his birth, Coquard's family moved to the hamlet of Fontainebras. However, much of Coquard early life and schooling took place in the village of Mesquer, where he attended the school of the Brothers of Christian Instruction. Then, at fourteen, Coquard enrolled in the merchant navy, where he first developed his love for the sea and desire to travel. Coquard recalled his years in the merchant navy fondly, writing many years later after becoming a missionary in Africa, “To see so many beautiful sailing ships in port and to chat with the crewmen makes going to sea irresistible for a twelve-year old boy from Mesquer.”

Missionary journey

At the age of 24, while in Montevideo with the merchant navy, Coquard encountered the Sacred Heart Missionaries of Betharram, a group of Christian missionaries that ran a prestigious school. Given his interest in a priestly calling as well as the idea of becoming a missionary, Coquard commenced schooling in Montevideo for the next four years. However, in 1886, Coquard learned that he was rejected as a candidate for priesthood with the Sacred Heart Missionaries. Yet, remaining undiscouraged, Coquard took rejection from Sacred Heart as a direction from God to go to Africa. Thus, Coquard applied for, and this time was accepted, to the Society of African Missions. Then, in 1890, Coquard sailed to West Africa, where he would remain for the last 43 years of his life, with the exception of two short return trips to Europe.

History of Christian involvement in Yorubaland

Coquard's involvement in Abeokuta was one of the many missionary influences in Yorubaland over the years. The earliest Christian missionaries to Yorubaland came from Europe and America with the goal of proselytizing the Egba tribe. Initially, Christianity was not well received, but with time, Egba chiefs in Abeokuta allowed missionary work as a means of protection against hostile neighbors. However, missionaries quickly realized and exploited the fact that Abeokuta could serve as the central gateway for Christianity to spread throughout Yorubaland.

The history of Christian missionaries in Yorubaland, and Abeokuta specifically, had mixed and numerous social, religious, economic, and political impacts in the region.

Socially, the introduction of Christianity encouraged the expansion of cultural heritage in Yorubaland. That is, Christianity brought the increased study of European languages as well as newer systems of education and thought, including the establishment of primary, secondary, and technical schooling. The Abeokuta Grammar School was the first secondary school in Nigeria, established by the Anglicans in 1908. Coquard promoted education for women as well, and the school began to admit girls in 1914. The Abeokuta Grammar School teaches not just academics but character with expressions such as “my character is greater than my books.” Bishop Terrien of the Abeokuta mission opened St. Gregory's College in 1928 as the first Catholic Secondary School. In addition, Yorubaland experienced newer styles of architecture, which become evident in the details of chapels and cathedrals. Coquard's Sacred Heart Hospital also had a very European style as it had two wings, both two stories with columns and terraces and two towers that overlooked a square. The whole town of Abeokuta was rapidly modernizing with the introduction of an automobile, motorcycles, electricity, and a water tower. Coquard wrote at the time of the Sacred Heart Hospital's opening, “Thus you see, if not in the twinkling of an eye, certainly day by day, this great town is undergoing a transformation.”

Religiously, Christianity had an adverse effect on traditional religious practices of the regions by encouraging the development of various institutions that promoted higher ideals and standards of morality. Christian influence also led to the emergence of the African church movements, including the Church of the Lord, the Christ Apostolic Church, and others. The Abeokuta was supposed to be the capital for efforts to convert West Africans. At the Abeokuta mission, there were prayers twice a day. Moreover, at the hospital Coquard claimed that they treated not just the body, but also the soul. The mission gained the respect of the people of Abeokuta as they cured patients with illnesses that used to be a death sentence. And thus many of the Abeokuta people began to convert. They baptized over three hundred people in just the first year Coquard was there. Additionally, they were able to continue teaching Christianity to the students of St. Gregory's School.

Politically, Christian missionary work intervened considerably in Yoruba politics. In order to maintain their own security and survival, missionary societies invited European intervention in government, often to destructive effect. For example, at the encouragement of British missionaries, the British Consul to Yorubaland bombed Lagos in order to force out Portuguese influence and maintain British control of the region. Furthermore, such intervention eventually facilitated annexation and colonization efforts later in the 19th century. The Abeokuta government actually was very supportive of the mission with little adverse effect. The government backed construction of the hospital which eventually provided dependable primary care to the people. Within the Abeokuta mission, there were frequent power struggles, particularly involving Coquard as he was very independent and self-assured, but the vicariate did not attempt to influence the local politics.

Missionary work

Jean-Marie Coquard was ordained a priest in 1880. He left Europe in November of the same year after a formal departure ceremony which the Cardinal Archbishop of Lyon attended. The Archbishop honored ten missionaries all leaving for Africa by kissing their feet. When they landed in Lagos after twenty-five days at sea, Coquard was greeted by excited school children and stood in awe at the benediction. He wrote in a letter to Rev. Father Planque, superior-general of the African missions of Lyons, “it is impossible to describe the joy of my Christians.” He claimed that it was at the Corpus Christi procession that night that “Christ the Saviour went out from the walls of our modest church, for the first time, to show Himself to His people ; and...each one seemed to understand that something grand and majestic was passing, and, without being able to explain the reason, felt awed.”

Upon his arrival in Abeokuta in 1890, Coquard was put in charge of medical work at the mission dispensary under the guidance of Fr. Justin François. But four days after Coquard's arrival, he was left as the mission supervisor while François was traveling. He didn't know the language, so patients and mission boys served as his interpreters.

With the exception of a five-week apprenticeship, Coquard was largely self-taught. Although he had received no formal medical training, he reportedly demonstrated an extraordinary interest and ability for medical work. At the mission, there were no actual medical professionals, but they received permission from the Propaganda Fide for the clergy to perform surgery. Coquard quickly became much sought-after and beloved among the Egba people. In 1893, he was officially put in charge of the dispensary.

He also sought to help the lepers who were forced to live outside the city. He and Father François wanted to build a more permanent home for them, a goal they worked toward for six years. Finally in 1897, the leprosarium was realized.

Over the course of his time at the Abeokuta mission, Coquard wrote frequently to Le Petit Messager to gain support for various mission projects. He described the Egba people living in Abeokuta and stressed that often patients left the mission not only cured of illness but also converted. In response to his articles, European readers of the journal sent him medical equipment and books as well as church props such as altar cloths, etc. In his letters to the Messenger, Coquard focused on the difference Christianity could have on the children taken into the orphanage at the mission and encouraged the sponsoring of individual children.

Father Coquard's hospital, Abeokuta, 1925

Hostel and out-patient block of Coquard's hospital, 1925

Father Coquard with trainee midwives 1925

His primary goal, however, was building a hospital for the sick, the orphans, and the elderly. After spending some time at the mission, Coquard was convinced of the importance of his medical work for the mission, and he began advocating for the hospital despite the blatant lack of resources. He cited the expense of the time taken for long journeys to see patients who could not be accommodated due to lack of space at the mission and the fact that sometimes patients even had to sleep in the horse's stable. The mission then began accepting payment for medical care at the request of one of the Egba chiefs who wanted to ensure that the Egba people would receive proper care. The funds were a considerable help since the mission was barely staying afloat, and the financial boost allowed Coquard's hospital to be approved. Even with all the financial support from Europe as well, they still lacked the capital to actually complete the hospital. Coquard accordingly used a portion of the funds that were specifically designated for the leprosarium, for which he was criticized by many. The hospital was eventually completed in 1895.

After the death of Father François in 1895, Coquard became the superior in Abeokuta. However, the following year when it became apparent that he wasn't following certain restrictions, he was sent to South America to fundraise. He was angry about being forced out of his position, but he had every intention of returning. As for the actual fundraising work, he called it pitiable since the people he was requesting donations from were so poor. He came back with an idea as well as the funding for a Christian village. He used the new project as a way to ensure his continued position at the mission, and in 1902, he was named visitor, responsible for the spiritual welfare of the confreres.

He began advocating for an addition to the leprosarium and for a newer hospital in 1903. His plans were for a grand two story hospital building. Bishop Lang found the layout including towers and terraces excessive and Bishop Paul Pellet ordered Coquard to only build a one-story building, but Coquard began construction without their approval. The Egba government and the Egba people held him in high regard and supported the construction of the new hospital. Although Coquard's strong personality often put him at odds with Society of African Missions leaders, Coquard's labor and medical work culminated in the establishment of the Sacred Heart Hospital. On May 5, 1911 with the Alake, his court, and members of the government in attendance, the new Sacred Heart Hospital was opened by the governor of Lagos, Sir Walter Egerton, who had also laid the foundation stone in 1904.

Since Coquard was getting older, they wanted to be able to ensure that the hospital would not collapse after his decease. The government promised to ensure the hospital's future, and Coquard decided it would be best if the hospital was put under a doctor's supervision immediately while he just continued with administration work. However, instead of the government continuing the hospital's existence as initially planned, the Wuerzburg Institute ended up providing staff for the hospital.

In 1917, orders from the Propaganda Fide prevented Coquard from even practicing first-aid. In his anger, Coquard wrote letters that were offensive to many high-standing mission leaders. Because Coquard had brought the mission into debt, repeatedly disobeyed Bishop Terrien's orders and was now disrespecting his supervisors, many wanted him to be removed. In 1919, Coquard resigned from his position as superior of the Abeokuta mission. He was recalled to France, but the Egba people were outraged and petitioned for him to stay.

In 1923, he tried to implement a nursing sisterhood since there were so many women, both young and old, who spent their lives working at the hospital but never earned a degree. This progressive idea of women's education sadly was never realized. He did, however, open a school for midwives two years later that in 1998 became a general nursing school.

In 1933, after many dedicated years of missionary service Coquard died in Abeokuta.

Comparison

Father Coquard made contributions in Abeokuta much like Albert Schweitzer did in Lambaréné, Gabon in French Equatorial Guinea. While Schweitzer was religious and claimed that his mission was given to him by Jesus, he was not technically a religious missionary; yet he filled a quite similar role to that of Coquard. Both men were in charge of the medical efforts at their respective missions. They both pioneered efforts to create hospitals as well as leprosariums and also undertook expansions of the medical buildings. Additionally, they did much of the work single-handedly. Father Coquard was Sacred Heart's primary architect, fundraiser, and supervisor, as Albert Schweitzer had been of the hospital in Lambaréné. They were both proud men who had strong egos.

They also both wrote a significant amount over the course of their missionary work. Schweitzer wrote a book, The Primeval Forest, while Coquard wrote numerous articles and the Cronique d’Abeokuta, a history of the mission. Schweitzer and Coquard referred to the relationship between Europeans and Africans in the same way in their writing, calling Europeans “older brothers” and “elder brothers” respectively. While neither man was overtly racist, this language has racist undertones implying a belief in the superiority of whites over blacks. For Coquard at least, this viewpoint is a result of the fact that he was in Africa as a religious missionary; clearly he believed his culture was dominant if his intentions were to convert the West Africans. And Schweitzer grapples frequently with the issue of race in his book as he tries to see blacks as equals but still has different expectations of Africans. One difference between the men is that Schweitzer clearly segregated his hospital, building a separate building for white patients while Coquard's hospital according to the Lagos Standard, “makes no distinction of creed or colour in the objects of its benevolence.” Schweitzer and Coquard both performed work that resulted in the availability of medical care for West Africans, indicating that they did care about the African people but saw white men as higher up the social ladder.

Legacy

Jean-Marie Coquard is remembered for his 43 years of missionary work in Yorubaland, only returning to Europe twice in so many years. He holds the record within the Society of African Missions for the longest missionary tour at 25 years.

The Sacred Heart Hospital was his greatest accomplishment. It is the oldest hospital outside of Lagos. As written in The Lagos Standard on Wednesday, Oct 25, 1911, “the hospital itself is a monument of what can be accomplished through the energy, zeal, patience, and devotion of a single individual...who was described by Sir Walter Egerton as having been ‘his architect, engineer, and labourer’ in building the hospital.” Upon the opening of the new hospital in 1911, the government built a road from the Alake’s palace to the hospital, which they called Fr. Coquard Road in tribute to him. He was made a chief by Alake Ademola and given the title Baasegun of Egba and later also named an Officer of the Order of the British Empire by the British Government. In 1935, a new locomotive was named “the Jean-Marie Coquard” by the Nigerian government so no one would forget the priest-doctor. A Memorial School was planned, but with the decease of its chief proponent, Bishop O’Rourke, the school was named St. Peter's instead. In 1954, a life-size bronze statue was erected in front of the original hospital in his honor. It was unveiled by the Alake himself with the archbishop in the audience, and the same night the Abeokuta chief talked about Coquard's work and accomplishments on the radio. The following day, a mass was held to repose his soul.

He was a confident and often stubborn man. He was determined to achieve his goals and sought powerful positions. He often chafed under the rule of others and had frequent disagreements with his superiors. Although he was disinclined to obey the directions of his supervisors, he interacted with them in an honorable manner. He was on good terms with the Egba government as well as the British colonial representatives and was always a good friend to the Egba people. The Lagos Standard wrote that Coquard “laboured so earnestly for the betterment of our race. Since his arrival at Abeokuta, Father Coquard has won the affections of the people, where by his medical skill he has rendered signal services to all without distinction of race.”