france

A Toulouse Rendezvous

Pradnya Mission and Ministry, Mission Monday ,

As this past academic year was nearing its end, I was eagerly awaiting an upcoming summer trip. A close friend of mine turned fifty this summer and coordinated an adventure for a group of friends to stay in a château in the south of France for a week. Having worked at DePaul for over a decade, I immediately thought of Vincent and Louise when my friend mentioned going to France. I wondered if I would find an opportunity to interact with these two saints in the historical context of their lives. Serendipitously, I ran into my colleague, Mark Laboe, a couple of weeks before my trip. I always appreciate the personalism and care that the staff in Mission and Ministry demonstrate when I chat with them. Mark asked what I had planned for this summer outside of work. I mentioned my upcoming trip to France and that I would be staying near Toulouse. He exclaimed that he had a book to share with me if I was interested. I followed him to the Catholic Campus Ministry office where he and Siobhán O’Donoghue shared nuggets of Vincentian history relevant to the area to where I was traveling. They gave me a copy of In the Footsteps of Vincent de Paul: A Guide to Vincentian France by John E. Rybolt, C.M. Equipped with this solid foundation, I was ready to visit some sites.

We planned day trips to Toulouse and Narbonne to walk along the same streets and past the same buildings as Vincent and Louise had walked. In Toulouse, we visited the Basilica of Saint-Sernin, one of the oldest structures I have ever seen. The original church on the site was built in the fifth century, and construction of the current structure began in the eleventh century. I wanted to visit this basilica because of its historical significance to the city, and its significance to Vincent’s education. As Rybolt writes: “Because of its importance, it is certain that the young theology student, Vincent de Paul, visited here to pray, and perhaps to celebrate mass during the four years he lived here after his ordination.” [1]

At Saint-Sernin, I was particularly moved while visiting the altar that holds one of Louise’s relics. I felt all my senses engage as I took in the old and new smells of the basilica, the absence of noise as visitors contemplated, the stillness of the air, and the magnificence of the sight of the altar. Viewing the relic and knowing that it is an object that was associated with Louise made me feel a deep sense of connection to the past and to her teachings. Louise built her work on a solid foundation of goodness, and there I stood, inspired by her because of my foundational understanding.

A quote attributed to Louise says, “The greater the work, the more important it is to establish it on a solid foundation. Thus, it will not only be more perfect; it will also be more lasting.” [2] Visiting these Vincentian sites inspired me to reflect on the foundation that the DePaul University community has provided me as a learner, teacher, and traveler.

Reflection questions:

  • What is the foundation on which you base your work?
  • How can you make your foundation stronger?
  • Who are the important figures on which you model your integrity?

Reflection by: Katy Weseman, Assessment & Evaluation Specialist, Division of Student Affairs

[1] John E. Rybolt, C.M., In the Footsteps of Vincent de Paul: A Guide to Vincentian France (Chicago: DePaul University Vincentian Studies Institute, 2007), 351. Available online at https://via.library.depaul.edu/vincentian_ebooks/7/.

[2] Quoted in Vincent Regnault, D.C., Saint Louise de Marillac: Servant of the Poor (Charlotte, NC: TAN Books, 1983). Available online at https://www.google.com/books/edition/St_Louise_de_Marillac/VFc9CwAAQBAJ?hl=en&gbpv=0.

 

Living into Who We are Called to Be

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Sunrise over the Lincoln Park Campus, Thursday, Sept. 24, 2020. (DePaul University/Jeff Carrion)

“… a great good is worth being long desired.”[1]—Vincent de Paul

During my twenty-three years of working at DePaul, I have often found myself wondering what Vincent and Louise would think were they to wander on campus or take a stroll down the streets of Chicago today. Would they recognize that the seeds they planted in France more than 400 years ago have been lovingly tended and are currently flourishing in this twenty-first-century city? Would the fruits of their labor be evident in our contemporary context?

While I cannot answer such questions with any degree of certainty, I will hazard a guess. I imagine Vincent might turn to Louise and ask her to describe exactly what she was seeing and hearing as they observed the daily comings and goings on DePaul’s campus. Then, perhaps after a bit of a pause and a deep, prolonged sigh (after all, Vincent was known for his deliberative nature), Vincent might poignantly ask Louise to describe who or what was missing from the present picture and what such an absence might suggest: “What are the gaps that need to be addressed to provide quality education in the twenty-first century, Louise? How does a Vincentian university continue to make education accessible for all, particularly for those communities who are underserved and underrepresented, when the cost of education is already prohibitive for so many? What must be done, Louise, and how might we at DePaul do it?”

For her part, Louise would surely acknowledge the heaviness of her friend’s questions and, with him, refute the notion of any easy answers. However, being the intuitive person that she was, Louise might also inquire about Vincent’s feelings in finding the mission so changed yet so familiar in retaining the rich core wisdom from which it originated. Perhaps, to give context to her questions, Louise might point to the ways in which DePaul continues to support the integral development of the human person through its commitment to excellence in teaching and its preparation of graduates to be agents for positive change in our world.

To make her case, Louise could cite compelling research to support her thesis. For example, she might direct Vincent’s attention to some of the online pedagogical approaches that were developed in a nanosecond when COVID first hit, which continue to advance and inform asynchronous teaching today. Or she might ask students if she and Vincent could engage with them in a community service experience and participate in one of the impassioned reflections afterward, during which time they wrestle to make meaning of societal inequities, strive to identify root causes, and begin to ask how they might work toward systemic change. If she were feeling particularly courageous, Louise might even venture with Vincent into a faculty or staff meeting to discover how Vincentian personalism and professionalism still guide how colleagues care for each other, even when differences of opinion occur, or challenges seemingly provide only roadblocks ahead. No matter where she looked, Louise would surely find plenty of evidence of the university’s commitment to compassionately uphold the dignity of all members of its diverse, multifaith and inclusive community.

And then, of course, there are DePaul’s wonderful students and the rich cast of characters who work there and commit themselves each day to incarnate the best in us. I doubt that Louise would have to search far to find that the seeds of the mission continue to flourish. As she presented these examples to Vincent, I do tend to wonder if she might do so with a knowing look and a spiritual high five.

So, now it’s your turn. What do you think? Were Vincent and Louise to visit DePaul’s campus today, what evidence “of a great good … being long desired” might they find?

If gaps exist between who we, as a university, aspire to be and your own lived experience, what invitation do you personally hear about closing those gaps to enable us to more fully embrace who we are called to be?

Reflection by: Siobhan O’Donoghue, Director of Faculty/Staff Engagement, Division of Mission and Ministry

[1] Letter 1489, “To Claude Dufour, in Sedan,” April 24, 1652, CCD, 4:363. See: https://‌via.‌library.‌depaul.‌edu/‌vincentian_ebooks/29/.

 

How Vincent and Louise Challenged State-sanctioned Bias

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Today, both in public and private forums, bias is an unfortunate reality with which most of us are all too familiar. It may be the biases of others, who seem so easily to marginalize and discriminate, or our own prejudices that lead us to make easy judgments. Whether conscious or not, bias has often plagued humankind.

This was no different in seventeenth-century France. In fact, the era of Saint Vincent and Saint Louise was cruelly stained by explicit, state-sanctioned bias against those who were socio-economically poor. This was epitomized by the “War of the Great Confinement” which began in 1656 with a royal prohibition against all manner of public begging by the destitute poor.1 All forms of private almsgiving were also outlawed. Indeed, over the course of several years, more than five thousand poverty-stricken people were deprived of their freedom and forcibly contained in a series of institutions known as the General Hospital of Paris. Such actions were an explicit manifestation of sociocultural bias, enshrined in state policy and enforced by police and the judiciary.

Amidst such persecutory and punitive acts towards the poor, Vincent and Louise committed themselves to those whom French society had most abandoned and disenfranchised. Their ministry stood as humble testimony that another world was possible, a world in which the poor were honored and respected, not criminalized. In coming to know and love those whom society had shunned, Vincent and Louise were invited to stand in solidarity with those on the farthest margins. Their praxis testified to the inherent God-given dignity of all, but most especially to those who were poor. In seventeenth-century France, for some, this was a radical belief.

We may sometimes think that the lives of those who have gone before us are encased in history, with little to say about our current reality. However, I choose to believe this is not so. If you are reading this, may I invite you to pause for a moment and consider the following?

Are there still strong societal biases today that marginalize or alienate some individuals or groups of people? How might your values and beliefs compel you to act to expose and work against these biases in order to affirm the dignity of all? Are there ways in which, like Vincent and Louise before, you are being called today to make real with your hands what your heart longs to see?

1 See Edward R. Udovic, C.M., “‘Caritas Christi Urget Nos:’ The Urgent Challenges of Charity in Seventeenth Century France,” Vincentian Heritage 12:2 (1991), 86, at: https://via.library.depaul.edu/‌vhj/‌‌‌‌vol12/‌iss2/1/

Reflection by: Siobhan O’Donoghue, Director, Faculty and Staff Engagement, Division of Mission and Ministry

Changing Attitudes and Changing Structures: Walking with Frederic Ozanam

bcicirel Frederic Ozanam, Mission Monday , , , , , ,

Today, most of us are familiar with the concept of systemic and structural change. In the context of 17th Century France, however, in which Saints Louise and Vincent lived, the idea of systemic change had yet to be developed. Instead, during this period, any efforts to improve the situation of those living in poverty tended to focus on solving the immediate material needs of the person in front of you. Given this context, the contributions of Vincent and Louise were notable and ground-breaking for their time in the way they went beyond addressing the immediate demands posed by poverty, to the level of organizing charitable efforts at a structural level. Not only did their labors lead to more effective and efficient forms of service delivery but they continue to shape the professions of health care and social work centuries later.

If we fast-forward two centuries to 19th Century France, a deeper appreciation of the world as a complex interrelated system was evolving. It was during this time that Frederic Ozanam, a 20-year old student studying at the Sorbonne, was one of the principle founders of the Society of St. Vincent de Paul in 1833.  Ozanam helped recruit students for this lay Catholic organization to serve the poor in the slums of Paris, and at the same time regenerate French society to create a more just world. Indeed, after years of revolution and at the dawn of industrialization, Ozanam’s vision was to create “a community of faith and works erasing little by little the old divisions of political parties and preparing for a not-too-distant future a new generation which would carry into science, the arts, and industry, into administration, the judiciary, the bar, the unanimous resolve to make it a moral country, and to become better themselves in order to make others happier.”[1]

Thus, during this period, even though the terms systemic change and systemic thinking were not yet in common parlance, Ozanam’s ideas were infused with the seeds of such concepts. Indeed, for this Vincentian family member, if solutions for poverty were to be found, both individual lives and societal forces had to be transformed.

Today the Society of St. Vincent de Paul continues on a global scale. It is currently comprised of more than 800,000 members in 153 countries. While the Society has grown and changed over the years, its mission has not: to serve those on the margins, and shape a more just and compassionate world.

In 2006, Reverend Gregory Gay, C.M., then Superior General of the Congregation of the Mission, founded a Commission to promote systemic change as a way to end poverty, building upon the strong Vincentian foundation dating back to the time of Vincent and Louise. He called all members of the Vincentian Family to engage in strategies to help end poverty through systemic change as an essential dimension of living out Vincentian virtues and values in today’s context.

In light of this call and reading the signs of the times in our world today, how might you be hearing a similar call in your professional work at DePaul or in your personal life to improve the larger systems that impact the lives of those who are poor or marginalized?  Given the problems that confront our society, what inspiration might the example of Frederic Ozanam offer as we seek to construct a more just world?

Note:   DePaul University’s former Clifton-Fullerton Hall was recently renamed Ozanam Hall.  See the Newsline Article from July 23, 2020 for more information. 

[1] Dirvin, Joseph I., CM.  Frédéric Ozanam: A Life in Letters. Society of St. Vincent DePaul, Council of the United States. 1986.  “Letter to Henri Pessoneaux,” 13 March 1840. p. 178

 

Reflection by:  Siobhan O’Donoghue, Director of Faculty and Staff Engagement, Division of Mission and Ministry

 

The Resilience of Notre Dame

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“On Saturday I am supposed to say Mass at Notre Dame in Paris and to give Communion to the Ladies of Charity of Lorraine…I will go there with God’s help.” St. Vincent de Paul

Sprinkled within Vincent’s letters are multiple references to Notre Dame. Frequently, as in the example above, in the context of saying Mass and often involving the Ladies of Charity. Perhaps we should not be surprised that in the rich tapestry of Notre Dame de Paris Cathedral there runs through it this unique Vincentian thread. Today, more than 850 years since the laying of its cornerstone and having withstood warfare and plague, social upheaval and, just days ago, a devastating fire, Notre Dame remains standing. Substance and symbol of the faith and beauty, resilience and struggle that make up the human journey. Upon reflection, might similar attributes be said to distinguish the Vincentian mission, founded 400 years ago in France and now active throughout the world? What do you think? As a member of the DePaul community, how might the Vincentian thread run through your own life?

 

Letter 653 of St. Vincent de Paul to a Nun in Paris