Our colleague Simone Zurawski from DePaul University has an article published in the latest issue of Sacred Architecture, Issue 30, 2016, pgs. 11-20. The article is entitled: The Alliance des Arts
, the Chapelle des Lazaristes, and the Reliquary Shrine of Saint Vincent de Paul.
In the new year the DePaul University Art Museum will host an exhibition guest curated by Rev. Edward R. Udovic, C.M., Ph.D. This special exhibition is titled: “The Many Faces of Vincent de Paul: Nineteenth Century French Romanticism and the Sacred. Sculptures, holy cards, textiles, decorative arts and prints from the university’s collection will explore how Romanticism impacted the iconic representations of Vincent de Paul at the dawn of the modern era.
For more information: http://museums.depaul.edu/exhibitions/the-many-faces-vincent-de-pau…
“Our Entire Lives are but a Moment Soon Gone” is a chapter in the book Saint Vincent de Paul: His Mind and His Manner by Jack Melito, C.M. which was published in 2010 by the Vincentian Studies Institute, DePaul University, Chicago, IL. The book is currently out of print.
Saint Vincent de Paul lived a long life and accomplished an extraordinary body of works of charity, not only in Paris, but throughout France and beyond. How did he have such an impact? This reading suggests that it was Vincent’s focused sense of urgency in his appreciation of time. Long life itself was not as important as using our time fulfilling that mission to which God has called us.
Toward the end of his life, Saint Vincent de Paul reflected on his use of the time given him: had he used it to the best of his ability? Was each precious moment lived in service of the poor? It was his appreciation of the economy of time and his prudent use of his time that drove him to accomplish such a great opus omnia of charitable works.
Peace Vigil
2016 Spring Quarterly InterReligious Celebration
By: Olivia Hollman
Alright, Olivia. What are you doing here? Don’t you know that those are the two things you should avoid talking about? For 21 years you’ve avoided talking too passionately about or taking too much of a stand. Why change that now? Because it’s been 21 years and I need to stand up for something; I can’t keep on “going with the flow”, acting like a coward. So here we go.
My life started in the red state of Arkansas and I have been raised in a conservative, Catholic family. In 2005, my family moved to the blue state of Illinois, but anyone who knows the political climate of the state knows that it’s only blue because of Chicago. A rural city in southern Illinois definitely falls within the red realm of the state. Having no interest in politics and developing my own opinions, I went along with my family’s conservative views. Liberalism and the Democratic party had it wrong and that was all I needed to know.
The stage is now set for my transition to college at the largest Catholic university in the nation in a very diverse, liberal, Democratic city.
I found myself no longer living in a mostly white, Christian, heteronormative, conservative small town. I began to encounter races, cultures, faiths, beliefs, sexual orientations, gender identities, and values different than my own. In the beginning, I thought “Wow. Look at how my worldview has broadened because I’ve seen people different than me.” And that is where the “experience” ended.
As I began to see my friends and people close to me taking stances on issues, I started asking myself what I believed and what I stood for. This has been something I’ve shaped over the past 3 years (and will continue to shape) due to my friends’ views, faiths, expressions of Catholicism, conversations around events on campus, and my Vincentian education.
So what do I believe? What do I stand for?
I believe:
in one God.
nutrient-rich food and clean drinking water are basic human rights.
society needs to stop sexualizing women.
that just because you’re white, doesn’t mean you’re right.
it is not enough just to do something, it must be done well.
love is for everyone and heteronormative and non-heteronormative commitments to love should be universally accepted.
a country founded on the principle of religious freedom that calls itself a “melting pot” cannot choose which religions to grant freedom or which races to accept.
everyone should have access to shelter, especially from inclement weather and harsh climates.
one doesn’t need to follow Jesus “to be saved”.
I am not persecuted or discriminated against because I am Christian.
the death penalty, abortion, and euthanasia are fundamentally wrong because human life is sacred.
I have privilege because I am white and the “accepted racial majority”.
Vincentian simplicity (transparency) is important in relationships—work, friends, significant others, etc.
gender is not a “male or female”, black and white identity.
as human beings, we have a responsibility to address the needs of our fellow humans.
Jesus’ resurrected, spiritual body and blood are actually present in the Eucharist.
all lives matter, but not all lives are respected, honored, and valued, which is why movements like Black Lives Matter is necessary and crucial.
I must use my privilege to fight for and stand up for those who do not have the benefit of privilege.
sexual assault and rape are not the fault of the victim.
everyone should have access to higher education, regardless of race, gender, religion, sexual orientation or financial status.
free speech does not encompass hate speech; if it disrespects the life of someone else, you should not have the right to say it.
people don’t “choose” their gender to “act out”, but choose to live out their authentic gender expression.
the Catholic Church is not universally “female or noncisgender friendly”.
everyone should have access to affordable healthcare.
everything can be prayer.
sexual orientation is not just classified by “heterosexual” and there is no “wrong” orientation.
These are absolute truths for me; I firmly believe there are no universal absolute truths. This is also not a complete, static list. It’s going to be changed and edited as I grow and my beliefs and values evolve. But for now, this helps me know who I am—A liberal Catholic firmly rooted in the Vincentian spirit. Who are you? What do you believe?
By: Melanie Kulatilake
We think that giving falls in the hand of those who have money and power. They have more access to give to those in need then let’s say a college student. The Buddha would argue otherwise. Giving falls in the hands of everyone.
How can a person give when they are poor? The truth is that there is always something to give. What if the poor person lives off of the minimum wage in America and has a household of three. How does one expect them to be able to give in this type of circumstance? Here is the solution:
When you give something to others it does not have to be new. You can always give away an old clothing that might not fit you or a family member anymore. Was it worn before? Yes. But, if the person really needs that material they are usually not too concerned whether or not the item was worn. In this instance giving is for any of those who have material items to give.
What you give does not have to a material item. What you give can always be a service. If you don’t have any material to give then you always have the option of service. You can help an elderly bring their bags in. You can work at a food pantry. There are several opportunities where you can help another without having to give away any material items.
Okay. Well what if you don’t have a material item to give and you don’t have time to volunteer. What can you give then? You can give something that is priceless and timeless. One thing that is always an option when it comes to giving is just having a conversation with a person on the L on the way to work. That doesn’t waste your time and you can really make someone’s day. What if you don’t have time for even a conversation? You always have the opportunity to change someone’s day by smiling to them. Let them know that you acknowledge them and that you care. That is something that everyone can give to anyone.
The next time you think that you can’t give to someone else in need because you have “too little” I would ask you to think again. There is always something to give. It just might take creativity.
Raymond Sickinger’s biography of Antoine Frédéric Ozanam is more than a chronological account of Ozanam’s relatively brief but extraordinary life. It is also a comprehensive study of a man who touched many lives as a teacher, writer, and principal founder of the Society of St. Vincent de Paul.
Ozanam’s life encompassed a particularly turbulent time in French history, and he was a witness to two major political upheavals—the overthrow of the Bourbon dynasty that brought Louis Philippe to power in 1830, and the end of Louis Philippe’s “Bourgeois Monarchy” as a result of the 1848 Revolutions. This book examines Ozanam’s life in a variety of ways. First, it explores the various roles he played throughout his life—son, sibling, student, member of and an inspiration for the Society of St. Vincent de Paul, spouse and father, scholar, and spokesperson for the common people. Second, it examines the lessons he learned in his life, including the importance of friendship, the meaning of solidarity, and the role and purpose of suffering, among many others that he shares with those who study his thought and work. It concludes with an account of Ozanam’s enduring legacy.
Antoine Frédéric Ozanam feared that he would not have a fruitful career, but his legacy remains a powerful testimony to his greatness. This book will interest scholars wishing to know more about Ozanam and the period in which he lived, as well as a wider audience including those who are aware or are members of the Society of St. Vincent de Paul.
“This is likely to become the definitive biographical work on Ozanam for the foreseeable future.” — David L. Gregory, St. John’s University
ISBN: 978-0-268-10142-8
460 pages
An explication is presented of a carving hanging in Ravasi Hall of the DePaul Centre in Nairobi, Kenya. The panel is entitled “Saint Vincent on the road of the Poor in Africa,” and the artist’s vision is presented first. Following the road in the carving, Vincent de Paul meets and cares for the many types of poor persons in Kenya; the viewer goes on a similar journey. W. Barry Moriarty believes the carving can also represent the trajectory of Vincent’s life, ending in service to the poor. In Moriarty’s interpretation, Vincent’s life is presented within the context of an epic journey.
“The Journey of and to the Poor” is an article in the Vincentian Heritage Journal, Volume 31, Issue 1, Article 6 (2012) available at: https://via.library.depaul.edu/vhj/vol31/iss1/6
Teodorico Pedrini, C.M. (1671-1746) had quite the journey during his lifetime. Over the course of eight years he traveled from Italy to the Canary Islands, Chile, Mexico, Peru, and the Philippines. Pedrini is the sole 18th century composer of which we know that wrote European compositions in China, where he finally arrived in 1711. Upon arrival in Beijing, he worked for emperors Kangxi, Yongzheng, and Qianlong until he died in 1746. Pedrini is still considered one of the most significant ambassadors for Western music in Asia. His complete violin sonatas, presented here, are performed by violinist Nancy Wilson and harpsichordist Joyce Lindorff.
https://www.amazon.com/Pedrini-Complete-Sonatas-Nancy-Wilson/dp/B01…
J. Patrick Murphy argues that for Vincentian educational institutions to fulfill their mission, their leadership must model Vincentian values. It is also essential to hire faculty who will put those values and mission into practice. It is better to employ people whose personal principles match those of the Vincentians than it is to hire candidates who look the best qualified on paper, but who do not connect with the mission. The greatest results come from asking people to do their best and providing a work environment in which they can do that. Once hiring is done, leaders must continually educate faculty in Vincentian values. This fosters their own initiative to engage with the mission.
“We Want the Best” is an article published in 2005 in the Vincentian Heritage Journal, Volume 26, Issue 1, Article 3 and is available at: https://via.library.depaul.edu/vhj/vol26/iss1/3