Spirituality

After the death of St. Louise de Marillac, St. Vincent de Paul gathered the Daughters of Charity together for two conferences in remembrance of their “dear mother.” He asked them to share their memories of the virtues they had observed in St. Louise, and that they would choose to imitate.

Among the virtues they recalled was Louise’s love of poverty, her insistence that “We are the servants of the poor; therefore, we must be poorer than they are.” [CCD X:572] This was of a piece with her great humility, by which she felt called to perform the most menial of labor in the house before asking one of the Daughters to do it.

When a loved one dies, we are sometimes left to sort through their belongings, some of them long forgotten in a basement or attic, some kept close at hand until the end. While these things may remind us of memories, both happy and sad, it’s the memories we treasure most; the little bit of the spirit of our dear departed that we carry within ourselves.

In a similar way, it is not the material assistance that is most important for us to give to the neighbors we serve, but the gentleness that penetrates their hearts, the kindness and patience we offer, and the love that brings us to them.

For us to grow in holiness together, we should always try to see and imitate the holy example of our fellow Vincentians, not only after they have died, but while they are among us, praying with us, and serving Christ in the person of the poor. Who is the member in your Conference who has never once seemed impatient or angry with anybody? Who is the one who nearly weeps at every home visit report she gives? Who is the first to ask about your troubles, and offer his prayers for you?

Seek first the Kingdom, Christ teaches us. Neither our lives nor our Vincentian ministry are best measured by the sum total of the belongings we accumulate. St. Louise left behind almost no material possessions, but her example of virtue and holiness still lives, ready to be shared by all members of the Vincentian Family today. Through her intercession, may we share in her spirit of poverty, her great charity, and her selfless devotion to God.

These alone are enough.

Contemplate

Which of my fellow Vincentians can I grow in spirit by imitating?

Recommended Reading

Let’s listen to a song this week: These Alone Are Enough

Studying the words of our Vincentian predecessors helps to remind us of the challenges we share, and the spirituality, traditions, and friendship that bind us to them and to the poor. For example, in the late 19th and early 20th centuries, some members of the Society in the United States began to adopt a term for home visitors: the friendly visitor, a term that captures what our Rule now calls establishing “relationships based on trust and friendship” with the neighbor. [Rule, Part I, 1.9]

The Proceedings of the National Conference of the Society of St. Vincent de Paul, held in Boston in June of 1911, contains numerous accounts of the importance of this personal and spiritual connection which remains at the heart of our Vincentian vocation.

In a talk about our works of love, Fr. Hugh Monaghan of Baltimore explained the importance of each member committing at least an hour a week to the work of visiting families, bringing gentleness, patience, and perseverance to those visits, so that the family may “realize that there is someone interested in them, someone who does care when things go wrong, someone who makes their joys and sorrows his own.” [Proceedings, p.77]

What greater gift could we bring than to reassure our neighbor not only that while we are there, they are the most important people in the world to us, but that when we leave, their troubles are also our own? If it takes one month, or six, or even ten years to make a difference in a neighbor’s life through our friendship, Fr. Hugh said, we will have “accomplished a work of charity greater, by far, than could be represented by any amount of money.” [Ibid, p.77]

It was in this spirit of friendship and mercy, also, that James Dougherty of New York explained our obligation to get to know the neighbor ourselves, not to rely upon, or contribute to shared databases (“card catalogs”) to determine a neighbor’s worthiness for assistance. Pointing out that our mandate to perform works of corporal mercy does not include any “conditions as to the character of the needy,” Daugherty went on to explain that many in need would “rather die than expose their condition,” which obliges us, in respect of their dignity, not to share their names and stories. [Ibid, p.119]

We cannot understand Christ’s reminder that the poor always will be with us apart from his admonition that our treatment of the poor will be judged as if done to Christ Himself. How we serve the poor is not a measure of our efficiency, but a measure of our love and of our faith.

Today, as in 1911, “we are apt to allow ourselves to get into a rut and forget the spiritual side of the work,” but to be friendly visitors is to “bear the fact constantly in mind that we are working for God’s sake. Do this and note the effects in our work among the poor.” [Proceedings, P. 118]

Contemplate

Do I always seek to make the neighbor’s joys and sorrows my own?

Recommended Reading

Turn Everything to Love

When we think back to the times in our lives when we have needed some help, or advice, or a shoulder to cry on, those are the times we learned who our true friends were. If we were blessed already to know who our true friends were, those are the ones we called to help, to advise, or to offer their shoulder.

Of course, we know there are certain things you can ask only of a friend – when you are in an embarrassing predicament, your true friend is the one who will not only help, but will do so without laughing (at least not until you can both laugh about it later).

Blessed Rosalie once wrote back to a friend who had asked her for a favor so she could thank him for the request, saying: “I cannot tell you how you please me in giving me the opportunity to do something for your interests. Always act this way with me, without any hesitation. It is the proof of friendship that I hope for.” [Sullivan, 237]

And isn’t this how we react to requests from our friends, too? We might not say the words, but inside we are proud and grateful to be the ones who are trusted to help, and to share the burden. We also share our friends’ secrets; the troubles they will only confide in their closest friends. Bl. Frédéric wrote about home visits, explaining that when we visit the neighbor, “we share the lonely secret of his lonely heart and troubled mind”. Just like any good friend, we listen and we keep those secrets, without being asked.

Our Rule calls us to “form relationships based on trust and friendship” with the neighbors we serve. [Rule, Part I, 1.9] The neighbors who have called us, who have asked us for help, even though it may have been embarrassing for them to do so, have taken the first step of friendship. By confiding in us their stories, their secrets, and their struggles, they have treated us not only as friends, but as true friends; the closest of friends.

There are times when our Conferences may be short on money and may not be able to offer the material help that the neighbor needs, but that is never a reason not to visit. If we truly believe that “giving love, talents and time is more important than giving money” [Rule, Part I, 3.14] then our treasuries are always full!

The friendship we share with each other, we are bound to share also with the neighbor, welcoming them into our community of faith. After all, our true friends are the ones who ask for help.

Contemplate

Have I inadvertently withheld my friendship from a neighbor, focusing too much on the “transaction?”

Recommended Reading

Mystic Of Charity

St. Vincent taught that we are called to submit entirely to God’s will; indeed, to make His will our own. Even when we seek to discern the best way to help each neighbor, we are called to fulfill God’s will – to make our feeble human judgment His instrument in that particular circumstance.

Sometimes it is easy to know His will, because He stated it explicitly: go and do likewise, I have given you a model to follow, serve the least of us, turn the other cheek, do unto others, etc. We can further learn God’s will by the example and words of our Vincentian Saints and Blesseds.

But ours is a “vocation for every part of our lives”. [Rule, Part I, 2.6] How can we know His will when it seems less obvious? Are we in the right place? Are we in the right jobs? As a young man, Blessed Frédéric asked himself such questions, wondering whether “exterior circumstances” might be a sign of God’s will that he should not ignore, for “a crowd of circumstances independent of my will assail me, pursue me, turn me aside from the path I have laid out for myself.” [Letter 67, to Falconnet, 1834]

There is a short answer, of course: prayer. In prayer we place our needs before God, we ask for Him to make His will known to us. Yet prayer itself requires first that we trust in Divine Providence, that we are willing to accept that “He knows what is good for us better than we do, what He sends us is best, even if it is disagreeable to nature and contrary to our wishes,” as St. Vincent once explained. [CCD VII:255]

St. Vincent taught that we should accept everything that happens in this world, good and bad, “because God wills it, since He sends it … peace of mind will be one of the many great benefits that will result from [this].” [CCD VI:493] Our doubts are removed, in other words, when we choose to remove them, to face life with what Vincent often called “holy indifference”, letting the day’s own troubles be enough.

It is easy to confuse seeking God’s will with seeing the future, rather than “go[ing] in simplicity where merciful Providence leads us, content to see the stone on which we should step without wanting to discover all at once and completely the windings of the road.” [Letter 136, to Lallier, 1836]

Our lives are often better understood in reverse, like the early chapters of a mystery novel whose clues we understand only when going back to re-read them after we begin to surmise the conclusion. Despite his youthful doubts, Frédéric would later write that he had become “more than ever convinced of my vocation, a conviction reinforced by all the events of recent years.” [A Heart with Much Love to Give, 144]

The certainty that we are where God wills us to be is perhaps less important than the comfort of knowing that it cannot be otherwise, which enables us to trust that “you are serving God very effectively where you are. If it does not seem so to you, all the better.” [CCD IV:364]

Contemplate

Am I uncertain of God’s will, or am I distracted by my own will?

Recommended Reading

Amélie Ozanam, A Heart with Much Love to Give