civil rights

Actions More than Words

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In the stories that we often hear about Vincent de Paul, many touch upon his “love of the poor.” For Vincent, this meant recognizing the sacred dignity of persons so often abandoned and marginalized in seventeenth-century French society. He understood that God was present in and through them. His work began with those in rural communities who did not have the resources, services, or opportunities necessary to survive and thrive physically and spiritually. Eventually, his work also included those he encountered in urban Paris, such as abandoned children and the sick, as well as the galley slaves that he encountered through his connection to Monsieur de Gondi, a French naval officer.

Vincent de Paul’s sense of mission resonates with what we now know as Catholic Social Thought (CST) or Catholic Social Teaching, a body of thinking and practice that has emerged over the last 125 years in the Catholic Church. In both Vincent’s example and in CST there exists a principle known commonly as the “preferential option for the poor.” Even as we understand God’s love for all people, this principle suggests we see God’s way more fully when we understand that those suffering from poverty and marginalization need distinctive aid and attention. Demonstrating love involves helping the marginalized to overcome and change oppressive situations and systems that do not enable them the opportunity to thrive either as individuals or in communities.

We see this theological principle reflected in Vincent’s mission to the rural poor. We see it in the Abrahamic traditions, most poignantly in the stories of Moses leading the Hebrew people to liberation from their oppression in Egypt. We also see it when we understand Jesus as a liberator, one who sides with the downtrodden and recognizes them at a common table. In other words, in the Vincentian and Catholic tradition, God has a distinctive love for the poor and the oppressed precisely because God’s aim is a justice that enables the flourishing of all people and all Creation. Theologian James Cone once said: “God’s liberation of the poor is the primary theme of Jesus’ gospel.”1 This is the story of who God is and always has been. It is also who we are invited to be and to imitate through our actions and Vincentian mission. Unfortunately, however, we also know that the image and theology of God as liberator can be preached but not actually put into practice.

This narrative about Vincent de Paul and the Catholic-Christian tradition serves as a lens through which to view society and our vocation. Who amongst us is being marginalized by the economic, political, and social structures that govern our society? What systems or social habits of thinking or doing exist that do not enable the flourishing of all?

This Saturday we celebrate Juneteenth (short for June 19th) in the United States, a holiday which commemorates the emancipation of enslaved people in our country. This commemoration began in recognition of the day in 1865 when federal troops arrived in Galveston, Texas, to take control of the state and ensure the enforcement of the Emancipation Proclamation.

First issued by President Abraham Lincoln on January 1, 1863, one should note that it took more than two years after the proclamation was read for the abolition of slavery to be enforced in Texas, as well as in other Confederate-controlled areas. This example illustrates that emancipation from systems of oppression can be publicly proclaimed without being acted upon or fully realized. In fact, nearly two hundred years later, we are still seeking to bridge a gap between the freedoms from oppression promised in the proclamation and the reality faced by persons of color in our nation today.

Our Vincentian mission challenges us to continue the ongoing work of narrowing this gap between words and actions, between our ideals and reality, both individually and systemically. Vincent reminds us, “We have to preach mainly by good example.”2 If the God we proclaim is a liberator who seeks justice that enables all to flourish, this is also our charge. There is always more to do in our personal lives, in our institutions, and in our society to realize this vision. Juneteenth reminds us yet again that the work needed to fulfill the freedoms declared in the Emancipation Proclamation continues.

What might you do this summer in your own life and your work at DePaul to bridge the gap between your words or ideals and your actions, particularly related to the work of racial justice? How might you help contribute to DePaul being an institution that more fully realizes the mission, values, commitments and ideals that we proclaim?

1 James H. Cone, The Cross and the Lynching Tree (Maryknoll, N.Y.: Orbis Books, 2011), 154.

2 Conference 134, Method to be Followed in Preaching, 20 August 1655, CCD, 11:252.

Reflection by: Mark Laboe, Associate VP, Division of Mission and Ministry

The Life and Legacy of John Lewis

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Photo: AP Photo/Linda Schaeffer. Sept. 3, 1986, John Lewis, front left, and his wife, Lillian, holding hands, lead a march of supporters from his campaign headquarters to an Atlanta hotel for a victory party after he defeated Julian Bond in a runoff election for Georgia’s 5th Congressional District seat in Atlanta.

When John Lewis was diagnosed with fourth stage pancreatic cancer back in December, I was shaken. My unsettled spirit at this news was, in part, caused from a flood of memories around the same news my family had received about my father years earlier. Another cause of my unrest came in recognizing that another good man was entering into the battle of his life knowing full well that this battle could not be won. And, I was distraught because our country needed John Lewis, the “conscience of Congress.” News of Representative Lewis’ illness deeply affected me just as the news of his death now haunts me.

And so, I find myself pondering a great man whose life and legacy are gifts to our world that simply cannot be forgotten. John Lewis is known as a hero, a Civil Rights champion, an activist, a man of God, a recipient of the Medal of Freedom. These titles (and so many others) and the tireless work that inspires such titles help paint the picture of a talented and dedicated man who spent six decades in service to humanity. But, there is another title that Mr. Lewis most likely never knew but one that most certainly suits him well. John Lewis was a Vincentian.

The work of Vincentian leaders is always grounded in something far beyond themselves. For Vincent, his work was a matter of answering a call from Divine Providence. As St. Vincent entered into that call and followed, he was able to find the strength and confidence to tackle the daunting ministry before him.[1] This same confidence and strength that John Lewis found in his work came from his deep and abiding faith. In a 2004 interview about his work in the Civil Rights Movement, Mr. Lewis spoke boldly of the importance faith played as the Movement unfolded: The [Civil Rights] movement was built on deep-seated religious convictions, and the movement grew out of a sense of faith — faith in God and faith in one’s fellow human beings… Without our faith, without the spirit and spiritual bearings and underpinning, we would not have been so successful. Without prayer, without faith in the Almighty, the civil rights movement would have been like a bird without wings.”[2] It was a deep seated faith that carried John Lewis through dozens and dozens of physical beatings and even more political struggles. It was an unfaltering faith in God’s goodness that surely gave Mr. Lewis the courage and will to continue speaking out and working for justice up until his dying days.

“God allows us to give rise to the practice of two beautiful virtues:  perseverance, which leads us to attain the goal, and constancy, which helps us to overcome difficulties.”[3]  — St. Vincent de Paul

Photo: Credit Unknown. In this photograph from 1962, Lewis, then a field secretary for the Student Nonviolent Coordinating Committee (SNCC), had traveled to Cairo to organize demonstrations to protest the segregation of public spaces. Here, he and his colleagues hold a Prayer Demonstration at a segregated swimming pool.

Like John Lewis, St. Louise de Marillac encountered and overcame many challenges while always practicing and encouraging great kindness and goodness: “Our vocation of servants of the poor calls us to practice the gentleness, humility and forbearance that we owe to others. We must respect and honor everyone.”[4] Louise de Marillac and John Lewis humbly reached out to people of all walks of life, listening to their stories and opinions, and acting in ways that honored them. In Mr. Lewis’ case, he even asked blessings upon those who brutally beat him. His commitment to honoring the dignity of others can be seen in a statement he made following President Obama’s decision to endorse same-sex marriage: “Once people begin to see the similarities between themselves and others, instead of focusing on differences, they come to recognize that equality is essentially a matter of human rights and human dignity.” Representative Lewis began his work as a young man fighting for rights of the Black community but his lifetime work was dedicated to fighting for the rights of all people. He did so in all humility and kindness, loving his neighbors, and never giving up in his fight for justice.

“The question which is agitating the world today is a social one. It is a struggle between those who have nothing and those who have too much. It is a violent clash of opulence and poverty which is shaking the ground under our feet. Our duty…is to throw ourselves between these two camps in order to accomplish by love, what justice alone cannot do.”[5]  — Frederic Ozanam

DePaul University describes its distinguishing marks as, “Motivated by the example of Saint Vincent, who instilled a love of God by leading his contemporaries in serving urgent human needs, … characterized by ennobling the God-given dignity of each person…. manifested by… a sensitivity to and care for the needs of each other and of those served, with a special concern for the deprived members of society.”[6] These distinguised marks of our DePaul community could easily be a summation of the life and legacy of John Lewis. He was a man of God who dedicated his life to serving urgent human needs, ennobling the dignity of all, and with a deep concern for the marginalized and deprived members of our society. John Lewis truly was a man who exemplified the hallmarks of our Vincentian community. Claiming John Lewis as a Vincentian in spirit, word, and deed seems very fitting, indeed.

As with all our Vincentian models in life, we are left with a gift and a call from Representative Lewis who was never satisfied with simply accepting the status quo. His life and now his legacy become a call to each of us to continue the hard work in which he engaged and encouraged in us. As Vincentians we do not sit on our laurels but we continue to push forward, always recognizing that there is much to be done in our woeful world. The spirits of St. Vincent, St. Louise, Elizabeth Seaton, Frederic Ozanam, and John Lewis inspire us today to continue the important work of seeking justice and pouring love into the world. We honor John Lewis and all our Vincentian ancestors when we follow the example and heed the words of Representative Lewis:

“So you have a moral obligation, a mission and a mandate, to speak up, speak out and get in good trouble… You can do it. You must do it. Not just for yourselves but for generations yet unborn.”[7]—John Lewis

As we honor a great man who fought many battles through life, we know what must be done: let’s go make some good trouble!

 

Rev. Dr. Diane R. S. Dardón, ELCA
Religious Diversity & Pastoral Care, Director

[1]“Providence must call us and we must follow it, if we are to go forward confidently.”Vincent de Paul (Volume: 3 | Page#: 538) To Rene Almeras, Superior, In Rome, 4 February, 1650.

[2]Lewis, John. “John Lewis Extended Interview.” Interview by Kim Lawton. Religious and Ethics News Weekly, 16, January 2004, https://www.pbs.org/wnet/religionandethics/2004/01/16/january-16-2004-john-lewis-extended-interview/2897/.

[3]Vincent de Paul (Volume: 4 | Page#: 36-37) To Guillaume Comaire, June 15, 1650.

[4]Louise de Marillac (Volume:  Page#: 468).

[5]Quote attributed to Frederic Ozanam. The Vincentian Formation Network, accessed June 20, 2020, http://vincentians.com/en/quotes-collection/frederic-ozanam-quotes/.

[6]“DePaul University’s Mission.” Division of Mission and Ministry, accessed June 20, 2020,

https://offices.depaul.edu/mission-ministry/about/Pages/mission.aspx.

[7]Lewis, John. “Graduation Address.” 14, June 2015, Lawrence University, Appleton, Wisconsin. Speech.

Meekness and Gentleness in Today’s World

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Vincent de Paul’s idea of meekness is explored in an article by Robert Maloney, C.M, former superior of the Congregation of the Mission.1 He suggests that meekness for Vincent could best be translated today as gentleness. Meekness and gentleness seem like odd things to be discussing in the current political climate. Societal advances made during the civil rights era and after were largely forged using methods we certainly would not characterize as meek.

However, meekness and gentleness are ideas that Vincent used when talking about treating others with dignity and respect. He said to the Daughters of Charity, “[The] chief concern will be to serve…with compassion, gentleness, cordiality, respect, and devotion.”2 To serve others with respect and to recognize their human dignity is paramount in our times. Human dignity is not just a Catholic tenet. As a secular humanist, for example, I also believe treating everyone with human dignity is a precept.

Meekness or gentleness confers an openness to listen. To hear and recognize the struggle of others is a necessary precursor to work toward a solution. But that openness needs to be sincere. Listening without compassion and the willingness to work for real change is not enough. A lack of concrete action reflects the cycle we are trying to break right now—the empty nodding by government officials, the inaction that dooms us to return to the same old policies of systemic racism and systemic privilege.

I would caution you not to interpret Vincent’s conception of meekness and gentleness as weakness. Vincent never extolled the virtue of being meek to power. Gentleness in Vincent’s mind was to be accompanied by firmness. Such firmness is necessary so that the voices of people who have lost theirs can be heard. Given where we are today, it seems a good time to revisit Vincent’s idea of meekness or gentleness. His words advise that we respect all people for their inherent dignity, listen to those that have been marginalized, and stand side-by-side working in solidarity with them in their struggle for equality.

How can I be gentler and thus more open to recognizing other people’s struggles? How might I work in solidarity with others in their struggles?

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  1. https://via.library.depaul.edu/cgi/viewcontent.cgi?article=1659&context=vincentiana
  2. Conference 85, Service of the Sick and Care of One’s Own Health, Common Rules, 11 November 1657, CCD, 10:267.