Spirituality

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

The evangelical model of the Home Visit may be likened to the Last Supper, with Christ as the visitor, and the disciples – and ourselves – as the neighbors. Hungry, the disciples greeted Christ, who first demonstrated His love by humbly serving them, washing their feet, then by breaking their bread, and pouring their wine.

And then He prayed for them, that the Father might welcome them as He welcomes His own Son. In a way, we might say that He saw Himself in us, just as we are called to see Him in the neighbor.

On the Home Visit, the first act of evangelization occurs when the neighbors open their door, “because, in them, Vincentians see the face of Christ.” [Manual, 48] The poor are our evangelists, not by their own intent, but by God’s design. They call us, they invite us in.

We, in turn, evangelize first by serving humbly, in the model of our Savior. As St. Vincent instructed the missioners going to serve even the most anti-Catholic people, we seek to be “more reserved in their presence, more humble and devout toward God, and more charitable toward your neighbor so that they may see the beauty and holiness of our religion and be moved to return to it.” [CCD VIII:209]

“The visited, as well as the visitors, edify one another,” as Bl. Frédéric explained, “living in the unity and under the shelter of the mantle of St. Vincent de Paul.” [Baunard, 123]

We evangelize first and always through our “wordless witness.” Each visit, each act of service, is a washing of the feet, which asks the neighbor to receive Christ as servant. When we move to words, they are the words of prayer, offering the needs of the neighbor to God, and asking for His blessings upon them, just as Christ prayed for us to be welcomed into the kingdom.

Jesus calls each of us to take up our cross and follow Him. In the Eucharist he gives us a model to follow. As Mahatma Gandhi once said “There are people in the world so hungry, that God cannot appear to them except in the form of bread.”

Because His love was “inventive to infinity” [CCD XI:131] Jesus becomes the bread that feeds us in the Eucharist. On our Home Visits, we are blessed in turn to share Him with the neighbor in the form of our bread, our time, our service, and ourselves.

Contemplate

In sharing the “bread” of assistance, do I seek always to truly share myself?

Recommended Reading

Mystic of Charity

One of the four permanent principles of our Catholic Social Doctrine is solidarity. [CSDC, 160] This word is often used in secular contexts to signify shared interests or goals within a group, for example among workers as in a labor union. It is also used to signify common interests between different groups, united on a particular interest or goal. For us as Catholics, this captures one sense of the term, but in a much narrower way than we are called to understand and live the principle of solidarity.

Our church’s social teaching begins with our foundational belief in the dignity of the human person, each us of made in God’s image, unique and unrepeatable. We are called by Jesus to pray to “Our Father” just as He does, uniting us as a human family; not symbolically, but truly as sisters and brothers, children of the one God.

And while our principle of solidarity, like the more commonly used phrase, does indeed refer to shared interests and goals, it is our interests and goals that distinguish solidarity in the Catholic view. Our common interest is our common origin as God’s precious creations, and our shared goal is our shared calling towards union with God in eternal life, and we share these interests with all people.

Our solidarity then, as Pope St. John Paul II explains, must be more than “a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far”, and instead calls us to complete commitment to the good of all, and of each individual, “because we are all really responsible for all.” [Solicitudo Rei Socialis, 38] When any member of our family suffers, we suffer.

Solidarity calls us to truly love the neighbor, “even if an enemy, with the same love with which the Lord loves him or her.”[Ibid, 40] In this, as in all things, we have Christ’s example, as St. Vincent once explained: “‘Friend,’ He said to Judas, who handed Him over to His enemies. Oh, what a friend! He saw him coming a hundred paces away, then twenty paces; but even more, He had seen this traitor every day since his conception, and He goes to meet him with this gentle word, ‘Friend.’” [CCD XII:159]

Solidarity calls us to follow Christ’s example fully, to “be ready for sacrifice, even the ultimate one: to lay down one’s life for the brethren,” even if an enemy. [Solicitudo Rei Socialis, 38]

This is a call we are not likely to face with the neighbors we serve, but we are called, as Bl Frédéric once said, not to give our lives all at once, but in all of our actions, a little bit each day, to “smoke night and day like perfume on the altar.” [Letter 90, to Curnier, 1835] May our sacrifice be known by “this gentle word, Friend.”

Contemplate

Do I see my service in the Society as a willing sacrifice?

Recommended Reading

Faces of Holiness

The first of the four permanent principles of our Catholic social doctrine is the dignity of the human person. [CSDC, 160] What does that mean for us as Christians and as Vincentians? The word dignity comes from the Latin dignus, meaning “worthy.” In the normal interactions of life, we may not naturally apply this idea to everybody we know. We tend to apply terms like “dignitaries” or “worthies” mainly to a special few who have proved themselves in some way.

Yet our belief in the dignity of the human person – of every human person – derives from our belief that we are made in God’s image, each of us and all of us: “God created mankind in his image; in the image of God he created them; male and female he created them.” He didn’t create only one of us, or only some of us, in His image. We all are worthy.

We can remember this more easily when we think of our family members and close friends. They needn’t prove their merit in any way for us to know, deep in our hearts, that they are worthy. We believe this not because of anything they have done to earn our esteem, but simply because we love them.

Vincentians are called to see the face of Christ in our neighbors; we are called to serve them for love alone. Our love is the reason we never adopt the attitude that the assistance we offer is our possession, or that the neighbor has “to prove that they deserve it.” [Manual, 23] We are serving the God whom we love, and just like our family and friends – even more so – we already know that He is worthy.

This is why Christ offered the Greatest Commandment to us in two parts. They are alike, He said, and the “whole law” depends on them: to love God with all of our heart, soul, and mind, and to love the neighbor as ourselves. Our love for the neighbor cannot be separated from our love for God because the neighbor – each neighbor, every neighbor – is the very image of the God who created us.

In poverty and in wealth we have a tendency to measure our worth by the things we possess, or by the things we lack. We can begin to believe we are more worthy because we have a nice job, home, or car, or we can begin to believe we are less worthy because we are unemployed, addicted, or homeless. Neither is true, but both can separate us from God. The bread we bring to the hungry belongs to them already, because God did not create anybody so that they should starve, but it is in the bringing, not the bread, that we reassure the ones we love that they are indeed loved, and that they are worthy. It is how we “[help] them to feel and recover their own dignity”. [Rule, Part I, 1.8]

In a similar way, God’s gratuitous presence and love assures us that we are worthy, too. At the heart of our vocation is love. At the heart of our love is God.

Contemplate

Do I approach every home visit as if it is worth my time and effort?

Recommended Reading

Mystic of Charity (especially “Home Visits in the Vincentian Tradition”)

In our works of charity, we come to know many neighbors whose circumstances seem so overwhelming that they begin to overwhelm us, too. It weighs on us, and we begin to suffer from what some call “compassion fatigue,” a sort of despair that perhaps what we do is simply not enough.

Our Rule reminds us that “in the poor [we] see the suffering Christ.” [Rule, Part I, 1.8] If we stop right there, it’s no wonder we despair. Yet every week at Mass, as we ponder the crucified Christ, there above the altar, we find peace in the reassurance of His great promise. On the cross, Jesus suffered unimaginably. Our very word in the English language for unbearable pain – excruciating – comes from the Latin ex cruce meaning “from the cross.” Yet to meditate upon that image brings us not sadness but joy; not despair, but hope.

That is because the faithful see the cross with hope-tainted eyes. We know Christ’s story does not end on that cross, and because of that, neither does ours. The cross is suffering, yes, but it is also redemption, it is also glory, it is also hope.

So, as we are called to see the suffering Christ in the neighbor, we also are called to see Him with the same hope-tainted eyes with which we gaze upon the crucifix. Both the neighbor’s troubles and our own will surely pass, and there is never a time that we should not, as Blessed Frédéric’s father advised him during a time of great sadness, “Gaudete in Domino semper.” (Rejoice in God always.) [Letter 160, to Laller, 1837]

To be sure, it is important to share the tears of the neighbor, but not without also sharing the hope of Christ. We can express our sympathy in no more sincere way than to share a tear, to bear with us part of the sadness, stress, or sometimes even anger that the neighbor may be feeling. This is, as St. Vincent once explained, “an act of love.” [CCD XII:221]

But to share only the despair is not our calling. “Help honors,” Blessed Frédéric wrote, “when it may become mutual.” [O’Meara, 229]

Vincentians serve in hope. Not merely the hope of paying a bill, because there always will be another bill. We serve in the eternal hope, “the great hope that cannot be destroyed,” and we “can always continue to hope, even if … there seems to be nothing left to hope for.” [Spe salvi, 35]

In suffering there is redemption, in the neighbor there is God, and in hope there is joy enough to share.

Contemplate

Why do I find it difficult to “rejoice in God always”?

Recommended Reading

Turn Everything to Love

In letters to friends and family, Frédéric Ozanam always assured them of his prayers, and frequently closed by asking for their prayers in return. Sometimes, this was a simple and sincere sign-off of “pray for me,” but often he asked for very specific prayers.

“Pray for me to be wise,” he asked his mother; “pray to God for me so that I may get through so important and unusual an event…” he asked a friend; “pray, pray for us who begin to man the barricades…” he asked his cousin, Ernest Falconnet; and “pray for me who does not yet know where I am bound” he asks his friend Léonce Curnier. [Letters 207, 398, 44, 107]

Always in his prayers and his requests for prayers is Frédéric’s deep sense that prayer is the most essential bond of love and friendship, the bond that unites friends with each other and with God. For Frédéric it was the shared prayers of the Conferences scattered across France, offered in unison on feast days and other celebrations, that kept them “intertwined despite distances.” [Letter 113] Indeed, he defined our cultural belief in One Society when he said that “united in works and prayers and the strength of this union would be very great.” [Letter 135]

Prayer is at the center of Vincentian friendship, and neither ceases upon death. As our 1835 Rule pointed out, ours is even “a friendship stronger than death for we will often remember in our prayers to God the brethren whom we have lost.” [1835 Rule] Our Rule today continues to confirm for us that prayer is “the basis of friendship.” [Rule, Part I, 2.2]

Through prayer we are connected to one another and to the whole Communion of Saints, among whom we count our own dearly departed. “Let us consider,” Frédéric consoled his friend Perrière, “that our beloved dead do not forget us any more than we forget them, that they think of us, love us, pray for us, that perhaps they walk with us as invisible guardians.” [Letter 1353]

Like every aspect of our friendship, our prayers also extend to the neighbor. We pray before Home Visits for the Holy Spirit to guide us in our acts of mercy, we offer up the neighbor’s needs in prayer during the visit, and in “every Conference throughout the world and in their personal lives, Vincentians raise their prayers to God, united with the prayer of Christ, on behalf of one another and their masters the poor, whose suffering they wish to share.” [Rule, Part I, 2.3]

To ask for prayer is a prayer itself, through the intercession of our friends. Let us never cease praying for and asking for prayers of one another and the poor constantly, bearing witness to Vincentian friendship, united in Christ’s love.

Contemplate

What Vincentian friend or neighbor can I pray for today?

Recommended Reading

15 Days of Prayer with Blessed Frédéric Ozanam

In 2018, a set of seven “Cultural Beliefs” was incorporated as Statute 2 in Part III of our Rule. Because the Society has always been governed by both the Rule and tradition, the Cultural Beliefs were not really new, but by articulating and adopting them as part of our Rule, we solidified their place as a fundamental aspect of our practices.

We often hear phrases about cultures: a culture of success, a culture of poverty, a culture of life, and so on. What unites cultures is a shared set of beliefs, whether written or unwritten. In our work, we often encounter people in poverty, especially generational poverty, in which there is an underlying belief that this is simply the way things are. After a certain amount of time without having money for things, you begin to internalize the idea that maybe a nice home, a new car, a better job, or even a cup of coffee at Starbucks are not just expensive, but they are simply not for people like you.

When we hold beliefs closely, unconsciously, deep in our hearts, they affect the way that we behave. Part of the foundational culture in the United States has always been a hopeful boldness; the same belief that enabled our forebears to load up the covered wagon and set out to cross the great plains on foot also led our great explorers to climb into a rocket and hurtle through space to walk on the moon. It’s the epitome of a cultural belief: if we believe it, we can do it.

And so, in serving the neighbor, we bring with us our beliefs: belief in Jesus Christ, belief in His saving power, and belief in the full worth and dignity of every single human person. By serving in hope, we give permission to hope, sometimes to people who have fallen into despair. We believe in our neighbors.

Importantly, “hope” is not simply a trite, feel-good slogan, it is one of the three theological virtues, inseparable from the other two, just like our three Essential Elements, through which we live the Theological Virtues: we serve in hope, we pray in faith, and in friendship we love one another and the neighbor.

In remarks to the General Assembly in 1837, Bl. Frédéric expressed our Cultural Belief in One Society and at the same time explained how the Essential Elements unite us, saying “The distances that stand between the most loyal of friends do not separate the Christian spirits or wills that come together to love one another, to pray, and to act…”

A culture is built and fed by beliefs. We believe in one God, in one Society, and in building a civilization of love. May we build our civilization of love by welcoming all into our culture of love.

Contemplate

How can I better ensure that my actions always follow my beliefs?

Recommended Reading

Building a Civilization of Love in the Compendium of the Social Doctrine of the Church

Seven Duties of a Council President

If you tried to register for the “Seven Duties of a Council President” webinar last week, you may have encountered a broken link in the e-Gazette. Please register here.