Tim Williams

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Contemplation – Our Participation In The Divine Light
Contemplation – Our Participation In The Divine Light 940 788 SVDP USA

It is perhaps the central irony of our Vincentian vocation that while our “ideal is to help relieve suffering for love alone, without thinking of any reward or advantage for [ourselves]” it is also true that we do this for ourselves, as a necessary step towards our growth in holiness. [Rule, Part I, 2.2] So how do we reconcile what seems to be both self-serving and selfless at the same time?

Saint Louise de Marillac offers some insights on charity and the mystery of the incarnation that may help us to understand how, in serving the neighbor, we serve our own souls.

God, Louise explains, chose to come into this world in a form that was not at all “consistent with His grandeur.” He didn’t even come as the greatest of men, but as a poor man. Everything he did as man, she writes, was beneath Him.

“He came as humbly as can be imagined,” she tells us, “so that we might be more free to approach Him.” [Sp. Writings, 700]

God’s incarnation in Christ is an invitation! He wants to know us and wants us to know Him. The God of Moses was so great in His glory that nobody could see Him and live. The poor carpenter of Nazareth is our brother, our neighbor, our friend…and still our God.

As Louise often reflected, God created our souls only so that we may be joined with Him. Making it possible for us to know Him was a supreme act of humility. In serving the poor, then, we must exhibit this virtue of humility, commensurate with Christ’s own humility. They are, for us the sacred images of God, and “how shall we not love Him in [their] persons?” [Letter137, to Janmot, 1837]

How can we do anything then, but to offer our time, our talents, our possessions, and ourselves? [Rule, Part I, 2.5.1] How can we help but serve? Indeed, Louise teaches, “the person who does not love does not know God, for God is Charity. The cause of love is esteem for the good in the thing loved.” [Sp. Writing, 710]

In serving with humility and in selflessness, in serving for love alone, we not only do as God asked us to do, we do as Christ Himself did.

“This practice of charity is so powerful that it gives us the knowledge of God… the greater our charity the greater our participation in this divine light which will inflame us with the fire of Holy Love for all eternity.” [Sp. Writing, 711]

Contemplate

How can I better seek to imitate Christ in my service?

Recommended Reading

Praying with Louise de Marillac

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Contemplation – The Measure By Which We Measure
Contemplation – The Measure By Which We Measure 940 788 SVDP USA

In serving the neighbor, we are reminded by the Rule [Part I, 1.9] that we do not judge them, but seek instead to understand them as we would a brother or sister. This echoes Christ’s admonition that “as you judge, so will you be judged,” which he offers in the midst of the Sermon on the Mount, shortly before explaining that what we ask will be given to us. These two teachings together may be a good way to think about our home visits.

What does it mean to understand somebody as we would a brother or sister? Surely, our brothers and sisters are capable of the same sort of mistakes as anybody else; sometimes they even bring their problems on themselves. We don’t judge them because we already know them deeply – we are born of the same parents; we grew up with them; we love them. Whatever sort of people they are, we know that we are the same sort of people.

When our brother asks us for bread, we won’t hand him a stone. We won’t give our sister a snake if she asks for a fish. So, when a neighbor places his needs before us, how should we receive them? We listen to them and respect their wishes, “for we are all created in God’s image. In the poor, [we] see the suffering Christ.” [Rule, Part I, 1.8]

“But I’ve heard this story a hundred times before!” we are sometimes tempted to think. Bishop Robert Barron often explains that in prayer we are not going to change God’s mind, or tell Him anything He doesn’t already know. Indeed, God knows what we need before we ask him! Still, we place our needs before God in prayer. God wants us to do this; He tells us to do this.

In a similar way, our neighbors place their needs before us; they humble themselves in seeking our mercy and compassion. Unlike God, we really don’t know what they need before they ask. We only know that our neighbor, our brother, our sister, our friend is suffering, and that we have asked him to come to us.

It takes both love and humility to see not only our brothers and sisters, but Christ Himself in the neighbor. Love reminds us to humbly regard others as more important than ourselves. Humility reminds us “that all that God gives us is for others …” [Rule, Part I, 2.5.1]  And Christ reminds us, over and over and over again, that as we give, so shall we receive.

We’ve heard it a hundred times.

Contemplate

How can I better open my heart to the cry of the poor?

Recommended Reading

Serving in Hope, Module IV – Our Vincentian Mission

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Contemplation – Do Not Grow Old With The World
Contemplation – Do Not Grow Old With The World 940 788 SVDP USA

Both the Society and the church celebrate our long traditions and ancient texts; both the Gospels and the Rule govern our actions; we seek models in the Saints and Blesseds of our church and of our Vincentian family. But should this mean we must be set in all of our ways?

The question arises from time to time, as new servant leaders or new members suggest special works that our Councils and Conferences have never tried before. Certainly, new approaches or programs must remain within the limits set by our Rule, but often, we greet new ideas with resistance, for no other reason than that they are new.

Frédéric, who saw the Society grow from seven members to hundreds of Conferences around the world, celebrated the many innovations, especially those that served the particular needs of their localities. “I then favor innovations,” he wrote, explaining that “in human affairs, success is possible only by continual development, and that not to go forward is to fall back.” [Letter 80, to Pessonneaux, 1834]

Home visits will always remain the core work of the Society of St. Vincent de Paul. These visits are a spiritual practice before all else; serving Christ in the person of His poor, and offering them Christ’s love and hope. The home visit, along with the Conference meeting, is the rock on which we are built; our foundation, but not our limit. After all, “the Society constantly strives for renewal, adapting to changing world conditions.” [Rule, Part I, 1.6]

Even in the earliest days of the Society, special works such as apprenticeship programs and schools were established to help people move out of poverty, to address needs that were observed in the course of the friendships developed on home visits. The Society collaborated with other organizations in order to accomplish even more.

Among the many reasons to welcome new members is that they are often a source of new ideas, their “more ardent zeal, new ideas, and original insights prevent routine from setting in and the primitive fervor dying.” Conferences, Frédéric observed, have seasons, too, for “there is change in all human things.” [Letter 141 to Ballofet, 1837] His hope was that the Society, whose very foundation was unforeseen, would continue to prosper, and to be guided by providence.

The Society, like the church, is changing and unchanged, ever young; we are built on a rock, not set in stone. We don’t change for the sake of change alone, but to better fulfill God’s will, to love our neighbor, and to grow in holiness through our works.

“The religion of your forefathers,” Blessed Frédéric reminds us, “does not grow old with the world. Ever renewing itself, it keeps pace with progress, and it alone can lead to perfection.” [Baunard, 20]

Contemplate

Am I open to discerning God’s will, even when it means change from the familiar?

Recommended Reading

A New Century Dawns

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Contemplation – There is Always Much Love Where There is Much Faith
Contemplation – There is Always Much Love Where There is Much Faith 940 788 SVDP USA

Given that our Rule [Part I, 2.2] reminds us that our “ideal is to help relieve suffering for love alone,” it seems fair to say that the heart of our Vincentian vocation lies in … our hearts. How can our human hearts be filled with enough love? The answer perhaps begins with the Greatest Commandment, which calls us first to “love the Lord, your God, with all your heart…”

Our hearts lead us very powerfully, filled with our hopes and our dreams, our joys and our fears. Left to their own devices, our hearts can become distracted, our worries can keep us from serving God fully, even when we truly believe we are serving His will. It is because of this that we must first “Trust in the Lord with all your heart, on your own intelligence do not rely.”

As important as acts of virtue are, they are not complete unless they are both interior and exterior. In other words, if we seek to act “for the love of God,” [Catechism, 1822] we must seek first the love of God within us. This means letting go of the troubles of the day, giving them all to God, in order to make room for His love.

In his letters to St. Louise, who often struggled with anxieties, St. Vincent urged her to find peace in her heart, reminding her that “He will reign in you if your heart is at peace. So, be at peace, Mademoiselle, and you will honor in a sovereign way the God of peace and love.” [CCD I:111]

In this he echoed St. Augustine, who taught that “our hearts are restless, until they rest in You.”

We are taught to love, to trust, and to rest our hearts in the Lord! He assures us that “when you seek me with all your heart, I will let you find me…” What better way could there be to prepare to serve our neighbor than by giving our hearts first to God; by allowing His peace and His love to replace our desires and anxieties?

If we love God first and fully, if we love Him with all our hearts, they will be filled to overflowing with His love, and we will become His instruments to serve our neighbors in need.

“That is because,” Bl. Frédéric wrote, “the human heart easily allows itself to be captured by love and there is always much love where there is much faith.” [Letter 145, to Velay, 1837]

Contemplate

Do I sometimes let my own anxieties push God to the side?

Recommended Reading

Praying with Vincent de Paul

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Contemplation: Dove-like and Holy, Perfecting the Other Virtues
Contemplation: Dove-like and Holy, Perfecting the Other Virtues 940 788 SVDP USA

“Simplicity,” St. Vincent once said, “is the virtue I love most” [CCD I:265]  and our Rule lists it first among our five Essential Virtues. [Rule, Part I, 2.5.1] So what does the virtue of simplicity call upon us to do?

Simplicity, Vincent taught, is a virtue primarily concerned with God. In simplicity, we present ourselves, and our words, with absolutely no intent to mislead or evade; we are always straightforward. We do this, he said, for the love of God and for His greater glory, because God is Himself “pure act and a very simple being” and is “pleased with simple souls.” [CCD XII:246]

In serving the neighbor, it is especially important to act and to speak with simplicity. The world our neighbors must navigate has no shortage of false claims and promises, empty flattery and performative insults. As we seek to build relationships based on trust and friendship, then, we have to be very careful not to appear “wily, clever, [or] crafty.” [ibid]

There is something of a childlike nature in the virtue of simplicity. Indeed, St. Louise explained that it was Christ’s “simplicity and charity which led Him to come to us as a child so as to be more accessible to His creatures.” [Spiritual Writings, 718] Similarly, describing the childlike simplicity of one of his missioners, Vincent marveled that his “simplicity made him lovable and loved by everyone, but especially by God, who no doubt usually communicated with him in a special way, since cum simplicibus est sermocinatio ejus.(His discussion is with the simple.)” [CCD II:377]

Like all virtues, simplicity must be both external and internal. We seek, in our words and in our deeds, in our hearts and in our souls, the “simplicity of being” that Louise described, that allows God’s grace to act in us without obstacles. [Spiritual Writings, 818]

So, just as acting with simplicity means we do not deceive, and we do not exaggerate, it also means we must not be motivated by anything but the pure charity of our acts; we must do good only to do good, and because God wills it – never to simply make ourselves look good, or to gain favor.

Both Vincent and Louise used the image of a dove to describe the honesty, purity, and sincerity of the virtue of simplicity – the same symbol we use to represent the Holy Spirit. So perhaps when we open our Conference Meetings, asking the Holy Spirit to live within our lives, we might consider it a prayer for this virtue, that our simplicity may be like that of the missioner whom Vincent praised, “dove-like and holy, a simplicity that perfected his other virtues.” [CCD II:377]

Contemplate

Do I ever hide behind “it’s complicated” to explain away my failure to speak or to act directly?

Recommended Reading

‘Tis a Gift to be Simple

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2021 Vincentian Pilgrimage: In the Footsteps of Our Founders and Patrons
2021 Vincentian Pilgrimage: In the Footsteps of Our Founders and Patrons 2560 1920 SVDP USA

Speaking of pilgrimages, Pope Benedict XVI once said:

“To go on pilgrimage is not simply to visit a place to admire its treasures of nature, art or history. To go on pilgrimage really means to step out of ourselves in order to encounter God where he has revealed himself, where his grace has shone with particular splendor and produced rich fruits of conversion and holiness among those who believe.”

For members of the Society, it is especially in Paris that God’s “grace has shown with particular splendor” on our patrons and founders. Twenty-three Vincentian Pilgrims recently returned from Paris, where together, they walked in the footsteps of those holy people. National Director of Formation Tim Williams generously shared these photos and captions with us, so that we can all share a part of the pilgrims’ journey.

History and Artifacts

The offices of the Council General International (CGI) of the Society of St. Vincent de Paul include a museum that is home to important historical artifacts, many of them donated by the family of Blessed Frédéric. Seen here are Ozanam’s academic robes, which he would have worn while teaching at the Sorbonne, and a portrait painted by Frédéric’s brother-in-law, Charles Soulacroix. This portrait was the basis for the Ozanam Mosaic installed at the National Basilica in 2020.

The CGI staff was very warm and welcoming. Pictured is Gonzague de Raulin, special advisor to the President General, showing us the museum.

Bust of Frederic Ozanam

 

 

 

 

 

During his short 40 years on this earth, Frédéric managed to travel quite extensively; including trips to Italy, Spain, Germany, England, and all around France, often visiting existing Conferences, and working to begin new ones, as he continued to do in Italy right up until weeks before his death. It was in this trunk that he packed for all of those journeys.

In the former motherhouse of the Congregation of the Mission, the pilgrims celebrated Mass in the Chapelle Saint-Vincent-de-Paul, in the presence of Vincent’s body. Also in this building is a small museum containing is a number of artifacts from Saints Vincent, Louise, and Catherine Labouré. Our guide in the museum was Father Andrés Motto, CM, who serves as spiritual advisor to the Council General International (CGI,) and pilgrim Bob Loew acted as his translator for us.

Churches and Chapels

At the Chapel of Our Lady of the Miraculous Medal, St. Catherine Labouré had her visions of Mary and the Miraculous Medal in 1830. When St. Vincent’s remains were translated to Paris in April 1830, St. Catherine reported having a vision of his heart on three successive nights in the convent chapel, which she took to mean that the Vincentian communities would prosper. His heart is in the Miraculous Medal Chapel today. The pilgrims celebrated Mass here and had time for individual prayer and meditation in the chapel. Outside the chapel, Sr. Paule Freeburg, DC, shares stories of the motherhouse, St. Louise, and St Catherine.

The inside of Saint-Joseph-des-Carmes Church. It is beneath this church where Bl. Frédéric is buried, and the pilgrims celebrated Mass in the crypt.

In the courtyard outside, National President Ralph Middlecamp shares some of the history.

In the middle of the 17th century, the Saint-Laurent was the parish of St. Vincent and of St. Louise. Years later, during the sack of Saint-Lazare (home of the Congregation of the Mission) in the French Revolution, several revolutionaries who had found a reliquary of St. Vincent de Paul there brought it reverently to Saint-Laurent for safekeeping — then returned to their looting and pillaging. 

 

Famous for its stained glass, Sainte-Chappelle was originally built as a chapel for Louis IX and was consecrated in 1248.

The famous Sacré-Coeur Basilica sits on the highest point in Paris, Montmartre. It was built in no small part due to the work of the leaders of the Society of St. Vincent de Paul, who promoted the “national vow” to build this church in the wake of the Franco-Prussian War.

First built in 1758, the Panthéon is and was a very distinctive landmark in Paris. Through France’s many revolutions, it has served alternately a Catholic Church or a civic monument, which it is today. 

 

Across from the Panthéon stands the Church of St. Étienne du Mont. While attending the nearby Sorbonne School of Law, this was Blessed Frédéric’s parish, and it was also home to the first Conference of the Society of St. Vincent de Paul.

Interior of the Church of St Étienne du Mont.

In nearly every church, there is at least one painting or statue of St. Vincent de Paul, who is beloved throughout France. Here, pilgrim Silvia Vargas lights a candle in the Church of Saint-Sulpice, which was the Ozanam family parish. Frédéric’s funeral was here, and his daughter Maire would later marry in this church.

All Around Paris

Rue Mouffetard remains the same narrow street that it was in Frédéric and Rosalie’s day. Once a place of great poverty, it is today lined with shops and cafes, and filled with locals and tourists. The pilgrims walked with Blessed Rosalie’s words in our hearts: “Never have a I prayed so well as in the streets.”

Fifty thousand Parisians followed Blessed Rosalie Rendu’s funeral procession from St. Médard Church to this cemetery in 1856. To this day, fresh flowers are always placed upon her grave, and our pilgrims added a bouquet and prayed together on their visit. Known as “The Good Mother of All,” the inscription on her monument reads: “To Sister Rosalie from her friends, both rich and poor.”

The garden at the motherhouse of the Daughters of Charity.

The French government installed a small marker on the side of the building where the first Conference meeting took place on April 23, 1833. 

Currently a fire station, this building was the Motherhouse of the Daughters of Charity when Blessed Rosalie arrived in Paris.

This sign on the wall in the crypt reads (in Latin): “A.F. Ozanam, unselfish herald of truth and love. He lived 40 years, 4 months, and 16 days. Dedicated by Amélie to her husband with whom she lived for twelve years and by Marie to her father. Live in God and pray for our salvation.”

Parisian Views

A view of Paris from the steps of Sacré-Coeur.

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Contemplation: Inspirations of the Heart
Contemplation: Inspirations of the Heart 940 788 SVDP USA

The Rule of the Society of St. Vincent de Paul is a beautiful spiritual document. Despite what its title may lead us to believe, it is not a set of detailed instructions, prescribing how we must act in all situations. Rather, it is a description of how we act, especially serving the neighbor, “in the Vincentian spirit.” [Rule, Part II, Statute 8] So, rather than ask, “what is the Rule telling me to do?” We should ask instead “does the Rule describe how I serve?”

The Apostle Paul explained that the new covenant is written on our hearts, not carved in stone. It is a “covenant not of letter but of spirit; for the letter brings death, but the Spirit gives life.” Paul was not, of course, rejecting Scripture, but explaining we can only fulfill God’s will by opening our hearts to the Spirit, and allowing God’s work to be done through us.

Blessed Frédéric made a similar point when his friend Léonce Curnier, who was starting a new Conference at Nimes, asked for advice on how the Paris Conferences operated.

In our works of charity, Frédéric wrote, “it is necessary to give yourself up to the inspirations of the heart rather than the calculations of the mind. Providence gives its own counsel through the circumstances around you, and the ideas it bestows on you. I believe you would do well to follow them freely and not tie yourselves down with rules and formulas.” [Letter 82, to Curnier, 1834]

Rules and formulas are familiar to us, though! It can be comforting to know we can only do so much; our hands are tied; or we can’t help, because the bell rang.

But the more that we chisel in stone, the less we are guided by the spirit; the more we decide in advance, the less we hear the cry of the poor; the more we focus on calculations, the less we act for love alone. But how can I trust my own poor judgment?

St. Vincent taught that it is pleasing to God for us to “get in the habit of judging events and persons, always and in all circumstances, for the good. If an action has a hundred facets to it…always look at its best side. In the name of God, Monsieur, let us act in that way even though intelligence and human prudence tell us the contrary.” [CCD II:638]

No rule can tell us what to do on every home visit. But our Rule describes Vincentians as people who see the suffering Christ in the poor and are guided by the Holy Spirit. Vincentians serve in hope. [Rule, Part I, 1.2, 1.7-1.8]

Therefore, since we have such hope, we act very boldly.

Contemplate

Have I allowed prudence to make me too timid in serving the poor?

Recommended Reading

The Rule (especially Part I)

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Contemplation: Damascus, Emmaus, and the Vincentian Pathway
Contemplation: Damascus, Emmaus, and the Vincentian Pathway 940 788 SVDP USA

One of the central tenets of our Vincentian spirituality is our call to see the face of Christ in those we serve. It seems so simple, and yet at times we lose our focus and lose sight of Him during our Home Visits. It is easy to allow ourselves to think ahead to the “solution” before we even learn the problem. We let tomorrow blind us to the present.

But we are called to be present – to be both here and now for the neighbors we serve. Listening is not thinking ahead to our own answer, but listening as if to Christ Himself, looking in His eyes and hearing His voice.

On the very day of Christ’s resurrection, two of His followers walked along the road to Emmaus, discussing all that had happened, including the account of the empty tomb, when “Jesus himself drew near and walked with them, but their eyes were prevented from recognizing him.”

Christ was right there with them, in the flesh, and they could not recognize His face. They looked but couldn’t see. They walked and listened but did not recognize Him until He broke the bread with them at supper that evening! In speaking about Christ behind them, they were blinded to Christ before them.

This was not the only time the apostles lost sight of Christ’s face. As Bl. Frédéric pointed out, “The fault of many Christians is to hope little…. They are apostles in the boat during the storm: they forget that the Savior is in the midst of them.” [Ramson, Put Your Hands into Hers, 14] Like the apostles in the boat, we also sometimes allow our “troubles of the day” to overwhelm our senses, and to blind us to the true hope – the hope in which we are called to serve.

Saul of Tarsus, feared oppressor of the early Christians, was converted with great drama on the road to Damascus. Struck blind by a flash of great light, he did not see Christ’s face that day, but heard His voice. Only after three days was his sight restored, as he became Paul, Christ’s apostle, who would later teach, “at present, we see indistinctly, as in a mirror, but then face to face…”

Our moments of conversion tend to be less dramatic than Paul’s, but we, too, are on a journey. Ours may not be the road to Damascus, or even to Emmaus, but Christ awaits us along our Vincentian pathway. We will see Him when we act with patience, when we follow St. Vincent’s admonition to “not tread on the heels of Providence…”

He may not always seem obvious, and we may see Him only indistinctly, but we are called to see and to serve Him, even if we have to squint a little, and even if we have to slow down.

Contemplate

Have I looked past Him, or through Him in my hurry to be someplace else?

Recommended Reading

Praying with Vincent de Paul – especially 3. Jesus Christ, the Center

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Contemplation: According To How We Use It
Contemplation: According To How We Use It 940 788 SVDP USA

Formation is not a single thing we do; it is a lifelong process of becoming. In all that we read, in all that we contemplate, in all those we meet, and in all that we do, we are being formed. We can allow ourselves to be formed passively – consuming the pop culture, feeding our appetites – or we can form ourselves deliberately, with a specific end in mind.

In other words, as Blessed Frédéric once wrote, “Life is despicable if we consider it according to how we use it, but not if we recognize how we could use it, if we consider it as the most perfect work of the Creator…” [Letter 136, to Lallier, 1836]

Aristotle proposed that we become by doing: if you want to become a builder, you build. By extension, he argued, if you wish to become virtuous, you do virtuous things; you practice the virtues. [Nichomachean Ethics] St. Vincent echoed this idea when he taught that “the will has to act, and not just the understanding; for all our reasons are fruitless if we don’t go on to [actions.]” [CCD XI:175]

And so, from our earliest days, following the guidance of our families and churches, we learn through our actions how to be better. Our actions form us, and they can form us for better or worse, and this is the core of what we call the Human Dimension of Formation. As Vincentians, we choose our actions more deliberately, more specifically. We choose to serve our neighbors, exactly as Christ asks us to do. If it is really that simple, why does it take a lifetime?

It would be wonderfully easy if our Christian formation could be completed with a single home visit, wouldn’t it? It also would be wonderfully easy if a single trip to the gym would make us fit and slender for life! Simple, it turns out, does not always mean easy. After all, even a clearly marked path may be narrow, or steep.

Each time we serve the neighbor and do so for love alone, we seek to do His will. Our actions bring us closer to God, a little bit at a time. Our actions form us, and transform us, but not all at once.

The Lord tells us, in the Book of Leviticus, to be holy, for He is holy. Christ tells us, in the Gospel of Matthew, to be perfect, just as the Father is perfect. The word “holy” comes from the Old English hāl, meaning “whole” or “complete.” The word “perfect” comes from the Latin perficere, meaning “to complete.”

Christ is the light and the life; He is perfect; He is complete. The rest of us continue in our formation, our lifelong process of becoming.

Contemplate

How was I formed today? What drew me closer to God?

Recommended Reading

Vincentian Formation, A Foundation Document

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Contemplation – We Do Not Have Two Lives
Contemplation – We Do Not Have Two Lives 940 788 SVDP USA

We understand our Vincentian vocation to be a lay vocation, not religious or clerical. Yet the laity are called to much more than charitable works and attending Mass on Sundays. Indeed, in Apostolicam Actuositatum, Pope Saint Paul VI said that as “sharers in the role of Christ as priest, prophet, and king, the laity have their work cut out for them…” That sounds like a very tall order, but to learn how we may fulfill this calling, we need look no farther than the example of Blessed Frédéric Ozanam.

Frédéric lived his faith in every part of his life. He felt God’s presence in friendship, writing to his mother that it “makes one love more than ever a religion that makes all its children equal and gathers together the great and the small who… inspire you with so much love for humanity.” [Letter 55, to his mother, 1833] He saw and served Christ in his friends.

Advising his friend on marriage, he explained that “in your wife you will first love God, whose admirable and precious work she is, and then humanity, that race of Adam whose pure and lovable daughter she is.” [Letter 107, to Curnier, 1835] In his faithful devotion as husband and father, Frédéric saw and served Christ in his wife and daughter.

For most of his adult life, Frédéric was a college professor, where he believed he and his Catholic colleagues should strive “to fulfill our vocation as professors in a Christian manner and to serve God in serving wholesome teaching…” [Letter 516 to Foisset, 1843] He never shied from defending the truth, yet in doing so, he never offended anybody. Frédéric saw and served Christ in his profession.

As a proud Frenchman, Frédéric served in the National Guard during the 1848 revolution and ran for a seat in the legislature that same year. Through his newspaper, L’Ère Nouvelle, he offered commentary on social issues of his time, always seeking to mediate social tensions, and to remind his fellow citizens of their obligations to one another. Indeed, he once went so far as to say that this was “the possible usefulness of our Society of St. Vincent de Paul.” [Letter 137 to Janmot, 1837] Frédéric saw and served Christ in his fellow citizens.

Frédéric anticipated Pope Saint John Paul II’s teaching that for the laity there “cannot be two parallel lives,” one spiritual and one secular. [Christifidelis Laici, 59] He even explained it using similar words:

“We do not have two lives, one to seek the truth, the other to practice it,” he wrote. [Letter 1143, to Hommais, 1852] “It requires so little to be an excellent Christian, all you need is an act of the will.”

More importantly, he lived his faith in all the parts of his life: in work, in family, in friendship, and in charity. He is for us, and for all Catholics, a role model of the Apostolate of the Laity.

Contemplate

In what parts of my life can I better see and serve Christ??

Recommended Reading

Vincentian Meditations (especially 4. How Do We Define Ourselves?)

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