Vincentians

At the heart of Vincent’s charism was a deep passion for the universal mission of the church. It was, after all, his taking of the general confession of the old man at Gannes, followed by his homily at Folleville which marked the beginning of the Congregation of the Mission. That, and every mission that followed, was designed to feed both body and soul, to nourish both individuals and communities.

With the founding of the Confraternities of Charity, the missions also included the foundation of a new Confraternity in each town visited, involving the laity in both the initial, and more importantly, the ongoing corporal and spiritual works of mercy. The people, rich and poor, could live their faith through their actions, and to encounter Christ in each other.

Vincent’s zeal drew him to offer the priests of the Mission to the church’s service not only in France, but in far flung lands where Christ’s word was yet unknown. The Vincentians not only ministered to the slaves of the Barbary pirates in North Africa but ransomed the freedom of twelve hundred of them, all the while showing the church’s beauty through their humble prayers and actions.

Vincent’s special zeal for these foreign lands was partly driven by his fear that “that God might gradually do away with {the church] … because of our depraved morals, those new opinions’ which are spreading more and more, and the general state of affairs… in another hundred years we may lose the Church entirely in Europe.” [CCD III:40-41]

Two hundred years later, young Frédéric Ozanam and his friends faced a world which, in his words, had “grown cold”, and it called “us Catholics to revive the vital beat to restore it, it is for us to begin over again the great work of regeneration…” [Letter 90, to Curnier, 1835]

This is the “good of the Church” that the founders were challenged to show, and their answer was not a debating response, not merely words, but actions, not merely actions but a way of living; of living their faith in every part of their lives, bearing witness to Christ’s love in their actions, and “by showing the vitality of their faith, affirm its truth.” [Baunard, 65]

This work was, and is, at the heart of the “new evangelization” Pope Saint John Paul II describes in Redmptoris Missio, reviving, as in Frédéric’s time, “a living sense of the faith.” Like the communities Vincent visited 400 hundred years ago, it is we who are first evangelized when we encounter Christ’s suffering in the neighbor. May they in turn see His love not in the bread we offer, but in its bringing; not in our works, but in our love; not in our presence alone, but in the presence of Him who is among us on each home visit, as He promised, when we gather in His name.

Contemplate

Will they know we are Christians by our love?

Recommended Reading

Praying with Vincent de Paul

Because it is the heart of our vocation, and our primary means of serving the neighbor, Conferences and Councils offer training for the Home Visit. As important as this training is, it really comes down to one thing. As our Rule puts it “visits to the poor are made in a Vincentian spirit.” [Rule, Part III, St. 8]

It is important to note that the statute quoted above doesn’t actually say “Home Visit,” it only says “visits to the poor,.” This is important to keep in mind, because as central and indispensable as the Home Visit remains, there always have been other Vincentian encounters. And just as the Home Visit is the source of all of our other works (systemic change, special works, advocacy, and more) the spirit, and spirituality of the Home Visit must be a part of every Vincentian encounter.

We cannot visit the homeless in a home, yet we bring the same humble, kind, patient deference to the encounter that we would when entering a neighbor’s home. When people visit our food pantries, we are not clerks in a store, but servants of Christ, who is hungry. When shoppers, rich or poor, patronize our Thrift Stores, we offer more than retail “best practices,” we offer our hearts.

While it may be only Active or Associate Members who go on Home Visits, volunteers and staff of the Society also encounter the neighbor in the course of our many works. They often are the only face of the Society some people will ever see. This is why we do not jealously hold onto the word “Vincentian” only for Active Members. All of us who do the work of the Society are serving Christ in serving the neighbor. All of us are Vincentians.

From the earliest days of the Vincentian Family, the priests of the Mission, the Daughters of Charity, and the Confraternities of Charity sought out the poor wherever they were – in hospitals, in the streets, rowing the galleys, or in prisons. To serve them, they enlisted help from others throughout society. Indeed, this was the origin of the Daughters of Charity, formed from poor farm girls who assisted the mostly upper-class Ladies of Charity.

Just as Members bring our Vincentian spirit to every Home Visit, our Vincentian spirit grows as a result of them. The Vincentian spirit animates everything we do, every encounter we have; it is meant to be shared not only with the neighbor, but with each other. Not all volunteers will become Members, not all employees will join Conferences, but then again, not all Members will become Popes or Saints… but John Paul II did.

Our Vincentian Pathway has many starting points, and many routes, but on each of them we will find Vincentian encounters, and all of them lead us to Christ.

Contemplate

Do I welcome volunteers and staff to prayer, reflection, and training with the Members?

Recommended Reading

A New Century Dawns

When we think about the meaning of friendship, particularly as one of our three Essential Elements, we could hardly have a better role model than Blessed Frédéric Ozanam. Friendship was so central to his life, and to the founding of the Society, that two of his biographers chose to highlight this in the titles of their books: The Great Friend, by Albert Schimberg, and My Friend Ozanam, by Pere Lacordaire.

Shimberg says of Frédéric that he “had a genius for friendship, which was for him a communion of spirits, a meeting of minds. He poured out his heart in letters to his friends, was happy when they were happy, shared their disappointments and griefs, let them share his joys and sorrows, gave them counsel and asked for theirs. Above all, his friendship was an apostolate. He prayed with his friends; in life and after death he asked for their prayers.” [Shimberg, 313]

In Frédéric’s words and actions we see friendship’s intimate connection to both service and spirituality, and it is through this connection that it becomes essential – the essence of the Society. In addition to praying for and with one another, he wrote, “the strongest tie, the principle of a true friendship, is charity, and charity could not exist in the hearts of many without sweetening itself from outside. It is a fire that dies without being fed, and good works are the food of charity.” [Letter 82, to Curnier, 1834]

This particular character of friendship in the Society is the means by which we arrive at consensus in our decision-making. We trust one another enough to be honest – to speak with simplicity. Indeed, honest disagreement between friends can only strengthen the friendship. “Let us dare to contradict each other sometimes: truth and concord will end up by banishing strife,” Frédéric wrote to Auguste Materne. “Let us open our hearts and discuss things with wisdom. Our friendship will only become firmer.” [Letter 11 to Materne 1830]

And so it always should be in our Conference meetings. No member should ever feel unable to express disagreement, and no other member should take disagreement as an affront. We are joined together with the common purpose of growing in holiness by serving Christ in the neighbor. It is through the simplicity born of friendship that we reach consensus and alter our plans for the better. Without spirituality, our service is merely work. Without friendship, we won’t “journey together towards holiness…” [Rule, Part I, 2.2]

It was in all three essential elements that Frédéric wished us to grow. May we share in his hope that “as each of us grows older, may we also grow in friendship, piety, and zeal for good!” [Letter 157, to Le Taillandier, 1837]

Contemplate

Is having and being a friend always at the center of my Vincentian service and spirituality?

Recommended Reading

The Frédéric Ozanam Story