Spirituality

When we hear the expression “from the heart” we understand it to mean that the speech or action is both emotional and sincere; it is powerfully felt, so much so that the action it inspires cannot be resisted. When we open our hearts, we invite others in so that they may know us more deeply. When we are sad, our hearts are broken; when happy, they fill with joy.

St. Vincent often expressed his own love, sympathies, and joy by speaking of his heart, once saying to his beloved friend St. Louise that “my heart is no longer my heart, but yours, in that of Our Lord, Whom I desire to be the object of our one love.” [CCD I:172]

Our hearts are moved by each other, moved by pain, moved by joy, and moved by love most of all; the love of family, of friends, of romance – and the greatest of all loves, agape, the love of God. “That is because,” Bl. Frédéric once explained, “the human heart easily allows itself to be captured by love and there is always much love there where there is much faith.” [Letter 145, to Velay, 1837]

Just as our hearts seek one another and seek God, He also seeks us. His love comes first, unbidden and gratuitous; he is, as St. Catherine of Siena said “crazy in love” with us. [Dialog 153] This is the love that truly fills our hearts. It is the love that Frédéric said “which gives itself without diminishing, which shares itself without division, which multiplies itself, which is present in many places at once.” [Letter 107, to Curnier, 1835]

When we visit the neighbor, seeking to learn what Frédéric called “the secret of his lonely heart” [Baunard, 279], we can really only do so by “serving them from the heart” as St. Louise taught. [SWLM, a.85]

Our first Rule, in 1835, explained that Members share a friendship that “will make of all our hearts one heart.” Our vocation calls us to share that friendship not just with each other, but with the neighbors we serve; to share our hearts, and the love of God within them. As was said at the Society’s National Assembly of 1911, “were we to search carefully, we would find in this world, more hungry hearts than hungry stomachs… Humanity is made up of hearts, and hearts need sympathy more than material aid.”

This is the great lesson of our patron, and the reason Frédéric said in the first annual report that ought to model not only his works, but “the manner in which he understood his works. Charity does not consist so much in the distributing of bread as in the manner it is distributed.” Vincent’s life, he said, “is a life to be carried on, a heart in which one’s own heart is enkindled.” [Letter 175, to Lallier, 1838]

In this, may we each have, as Vincent wished for Louise, “a young heart and a love in its first bloom for Him Who loves us unceasingly and as tenderly as if He were just beginning to love us.” [CCD I:408]

Contemplate

Do I let the neighbor in to my open heart?

Recommended Reading

Praying with Vincent de Paul

“Well,” we sometimes admonish ourselves when an idea we’re discussing doesn’t seem quite right, “that’s not very Vincentian.” The phrase is a simple reminder of who we are, and how we act. It needs no further explanation. After all, our Rule finds it sufficient to say that “Visits to the Poor are made in a Vincentian Spirit.” [Rule, Part III, St. 8] The very word Vincentian carries with it a depth of meaning that conveys so much more to Members than it does to anybody outside the Society.

It isn’t that the Rule never explains what it is to be Vincentian. Throughout it, we read things such as “Vincentians feel called to pray together,” “Vincentians strive to seek out and find those in need,” “Vincentians serve the poor cheerfully,” “Vincentians endeavor to establish relationships based on trust and friendship,” “Vincentians never forget the many blessings they receive from those they visit,” and, of course, “Vincentians serve in hope.”

It turns out that our little word, Vincentian, is a very big thing. So big that if we were to make a list of all the characteristics and actions of Vincentians from our Rule and Manual, and treat as a list of instructions, it would be overwhelming.

In a similar way, if we were to make a list of all the times Jesus says things like “go and do likewise”, “as I have done for you, you should also do,” “do this and you will live,” “love your enemies,” or “whatever you did for one of these least brothers of mine, you did for me,” we would have an even longer list!

The good news is that these lists are not in conflict; Vincentian spirituality is Catholic spirituality. To be Catholic, and to be Vincentian, is not to carry these lists only in our books, but in our hearts, and in our actions. We know that to be Vincentian is always to err on the side of compassion, even though those words are not in the Rule.

Challenged by the Pharisees to pick out the greatest of the commandments, Jesus responded with an entirely new commandment, in two parts: “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind… You shall love your neighbor as yourself.” He was not dismissing the Ten Commandments, but was instead answering the “why” of those commandments.

Few Vincentians have the Rule memorized, and although we try to live it fully, most of us will fall short from time to time. That doesn’t make us any less Vincentian, as long as we remember the “why”. Our “ideal is to help relieve suffering for love alone,” and that is just Vincentian enough.

Contemplate

In serving, is my foremost motive always love of God and neighbor?

Recommended Reading

The Spirituality of the Home Visit

“There is no act of charity,” St. Vincent once wrote, “that is not accompanied by justice…” [CCD II:68] We so often see the words “charity” and “justice” used together that we perhaps don’t often think enough about what these words mean, and what they mean for us to do in practice.

We know that charity, the greatest of the theological virtues, is love, and that our acts of charity are in turn the means by which we express and live this virtue: loving God and neighbor. [CCC, 1822]  But justice seems like a harder word, doesn’t it?

Our human justice, the legal system, seems focused mainly on punishment, and when we think of God’s justice we may think mainly of the Final Judgment. Yet it should be clear that St. Vincent is not asking us to pass judgment on anybody, much less to punish them. Nor is Frédéric, when he calls upon us to “to make charity accomplish what justice alone cannot do.” [Letter 136, to Lallier, 1836]

Taken in context, Vincent’s letter was to a missioner regarding a large donation that had been sent to him to support the religious, reminding hm to “use none of it for any other purpose under any pretext of charity whatsoever.” [CCD II:68] In other words, taking what belongs to somebody else, even to help the poor, cannot be an act of charity because it is unjust.

In a similar way, Frédéric was calling to “to make equality as operative as is possible among men; to make voluntary community replace imposition and brute force; to make charity accomplish what justice alone cannot do.” [Letter 136, to Lallier, 1836] It’s the Christian duty, in other words, for those who have much to give it away of their own accord. It is not our duty to try to force them. And if what each of us can spare is not enough, then we dig deeper, beyond what we think we can spare.

We sometimes say of convicted criminals that “they got what they deserved!” That is justice, but all persons deserve certain things. After all, God did not place us on the earth, living in community, so that some of us might starve. As John the Baptist preached, for the man who has two coats, one belongs to him, and the other belongs to the man with no coat. Having “two coats” was a sign of wealth 2000 years ago, but each of us can ask ourselves today “what is my second coat? To whom does it belong?”

As Pope Saint Gregory the Great explained, when we give “necessaries of any kind to the indigent, we do not bestow our own, but render them what is theirs; we rather pay a debt of justice…” [P.R., Bk III] Giving our time and ourselves is charity. Treating the poor with dignity is justice. Assisting them with money donated for that purpose is justice. That is why “Conference members should never adopt the attitude that the money is theirs, or that the recipients have to prove that they deserve it.” [Manual, 23]

Contemplate

What is my “second coat”? To whom does it belong?

Recommended Reading

Serving in Hope, Module IV – Our Vincentian Mission