louise de marillac

Patience as Method

bcicirel Mission Monday, Vincentian values , , ,

For almost two years now, I have been photographing the discarded masks I’ve encountered on my walks around the city. By the end of the autumn quarter 2021, I had accumulated close to 500 mask photos, and this practice has continued. When I traveled to Australia in June 2022, I found masks on the ground there, too. I traveled to Ontario, Canada in August and, again, found the ubiquitous masks. A September weekend in the borough of Queens, New York yielded more masks for my growing digital collection. And in November, on a trip to Paris, I found even more. Such is the nature of collections: they start small and, over time, the numbers grow. One must be patient. Our culture, however, doesn’t tend to traffic in patience. We want it now.

In a letter to Sister Anne Hardement, Saint Louise de Marillac wrote, “Do not be upset if things are not as you would want them to be for a long time to come. Do the little you can very peacefully and calmly as to allow room for the guidance of God in your lives. Do not worry about the rest.”[i] As a health communication scholar, I recognize at once Louise de Marillac’s advice as it relates to the twin aspects of coping: problem-solving (or changing what can be changed) and emotional adjustment (adapting to what cannot be changed).[ii] While it is not always easy to simply “not worry,” there is some peace to be found in accepting a predicament and doing what can be done to move forward. I didn’t know what I was going to do with all these mask photos until I happened to mention the “project” to Robin Hoecker, my colleague in the College of Communication, who happens to be a photojournalist. And our interactive collaborative photo mosaic project of the image of Vincent de Paul—“Unmasked”— was born.[iii]

When I’ve shared the “Unmasked” project with others, a common response has to do with this strange paradox of making art out of what is ostensibly environmentally injurious litter. For me, the masks on the ground are polysemic; there are many ways to read this symbolic detritus of the pandemic. In addition to indicating an irresponsible act of pollution, the masks on the ground—particularly those I photographed almost two years ago—seem emblematic of our community desire to move on too quickly.

This worldwide phenomenon of the Covid masks on the ground, I believe, symbolizes the liminal stage of the Covid pandemic. “Liminal” comes from the Latin “limen” or threshold. Anthropologist Victor Turner refers to the liminal as “betwixt and between,” the transitional or intermediate stage in a rite of passage.[iv] The liminal is loaded with challenges and ambiguities and is often precarious. For comparative mythologist Joseph Campbell, the liminal stage is part of the initiation stage, what he termed “the belly of the whale.”[v]

Few would deny Covid has been a collective rite of passage. Many of us recognize those betwixt and between times in our lives. This is true especially for our students. For example, there is the liminal moment of crossing the stage to receive a degree and a handshake with the university president. This march across the Wintrust Arena stage might last only ten seconds but, symbolically, it marks the culmination of years of hard work.

Do you remember in the very early days of the pandemic—three years ago—we were instructed not to buy masks? Masks were in such short supply that health officials were concerned about their availability for professional providers and essential workers.[vi] Not long after that, whenever we did venture out of our homes, we wore masks. Early on, many were homemade. And then everyone was wearing masks. And now—for good or ill—masking is down significantly. Nevertheless, the masks continue to cross my path. Someday, however, we won’t see them on the ground either. But that doesn’t mean that things will be as we want them, following the admonition of Louise de Marillac, “for a long time to come.”

Perhaps it is simply an aspect of maturity that we grow to be more patient. But I do not mean to imply that patience is passive. Not at all. While we wait, we can move things along. We can find ways to respond to the conditions of our existence creatively. We can perception-check with others—what women in the second wave of feminism branded “consciousness-raising.” We can advocate.

In a blog post dated October 27, 2014, Father Ed Udovic describes the ceremony associated with the publication of the Congregation of the Mission’s Common Rules in 1658. He writes: “One of Vincent’s great gifts as a founder was his ability to take his time and through discernment and consultation draft and re-draft clear, concise, inspiring, essential, and useful rules based on faith and experience to guide his followers in the effective accomplishment of their mission to evangelize and serve the poor.”[vii] To further illustrate Vincent’s tacit acceptance of patience, it’s worth noting the Congregation was founded in 1625, and thirty-eight years passed before the Common Rules were published and distributed. It seems unlikely, however, that those who embraced the philosophy stated in those rules waited thirty-eight years to abide by their spirit.

What can we draw from Saint Vincent’s seeming embrace of patience as a method?

What are the challenges of life right now that provoke our impatience and a desire to move on too quickly?

How can we live in our liminal moments and embrace creative responses to uncertainty, whether individual or collective?

If this moment marks Covid’s threshold, what awaits us on the other side?

Reflection by: Jay B

[i] Letter 519, “To Sister Anne Hardemont (at Ussel),” (1658), Spiritual Writings of Louise de Marillac, 614–15. Available online at https://via.library.depaul.edu/ldm/.

[ii] Charles Tardy, “Counteracting Task-Induced Stress: Studies of Instrumental and Emotional Support in Problem-Solving Contexts,” in Communication of Social Support: Messages, Interactions, Relationships, and Community, ed. B. Burleson, T. Albrecht, and I. Sarason (New York: Sage Publications, 1994).

[iii] Craig Keller, “Unmasked,” DePaul Magazine, February 16, 2023, https://‌depaulmagazine.‌com/‌2023/‌02/‌16/unmasked/.

[iv] Victor Turner, The ritual process: Structure and Anti-Structure (De Gruyter, 1969).

[v] For Campbell, the “belly of the whale” is an initiation stage signifying death and rebirth (through digestion and the creation of new energy). Joseph Campbell, Hero with a thousand faces (Bollingen, 1949).

[vi] German Lopez, “Why America ran out of protective masks—and what can be done about it,” Vox, March 27, 2020, https://www.vox.com/policy-and-politics/2020/3/27/21194402/coronavirus-masks-n95-respirators-personal-protective-equipment-ppe.

[vii] Edward Udovic, “Saint Vincent’s Reading List LVIII: The Common Rules of the Congregation of the Mission,” The Full Text (blog), DePaul University Library, October 14, 2014, https://‌news.‌library.‌depaul.‌press‌/full-text/2014/10/27/saint-vincents-reading-list-lviii-the-common-rules-of-the-congregation-of-the-mission/.

Gratitude, Self-Acceptance, and the Unapologetic Cringe of Tumblr

bcicirel Gratitude, Mission Monday , , , , ,

“Every day of life more and more increases my gratitude to Him for having made me what I am.”[1]
– Elizabeth Ann Seton

What do cringe, gratitude, and Vincentian service have to do with one another? And how can we apply it to our own vibrant community here at DePaul? Let’s find out.

First, let’s dive into this first quote from Elizabeth Ann Seton, founder of the American Sisters of Charity, modeled after the Daughters of Charity: “Every day of life more and more increases my gratitude to Him for having made me what I am.” We can read this statement in any number of ways: gratitude for simply being alive, appreciation for her privilege and station, thankfulness for gifting her with certain talents and capabilities, or even endowing her with a particular personality and passion. Perhaps the most Vincentian thing to do would be to take an “all of the above” approach: an appreciation of the whole person, of all that she is, and can be. This might sound a little conceited (thanks for making me so incredible!), but I think it points more towards an inspiring model of self-acceptance. Seton, who is pointedly aware of her own shortcomings, still accepts herself as she is—oddities, weaknesses, talents, and all—and is grateful to be herself.

Which brings us to the concept of cringe and unapologetic self-acceptance. As bit of backstory, the social media landscape has been … going through a bit of transformational collapse. We need not go into every sordid detail, but the memes have been hilarious even as the demise of Twitter has been bittersweet (with a heavy dose of Schadenfreude). Many are looking for a new social media home with no real viable candidates. It’s into this gulf that Tumblr, which never really went away, has emerged its cringy head.

The blog site, home to niche fandoms and a quirky sensibility, has found a resurgence. If Twitter is (was?) the land of hot political takes by ‘professional’ journalists and pseudo-intellectuals, Tumblr is currently where users are, en masse, deciding to make up a fake 1970’s Martin Scorsese movie that they have all pretended to see (which again, doesn’t exist), and then arguing about it. They’ve even created a fake trailer. It’s a weird place. But at its best it’s a place where people are unapologetically themselves and embody a kind of self-acceptance modeled in that Seton quote. There’s power in that: a community that not only recognizes but celebrates each other’s delightful individuality and quirks. It’s also very Vincentian: a recognition and celebration of each person’s sacred dignity.

But why bring up Tumblr, cringe, and unapologetic weirdness in a post about gratitude? How does this have any bearing on our own DePaul community and mission? There are many different things that might make us cringe, but usually they say more about ourselves (and our lack of self-acceptance) than the object of our embarrassment. By accepting ourselves—most especially the cringiest aspects of ourselves—and being grateful for the way we are and can be as whole people, we can accept others and flourish as a community. Vincent de Paul was no stranger to this: his lifelong partner in service, Louise de Marillac, found him utterly repugnant upon first meeting him! But they were able to work their way through these differences and we are still living out their mission today, four hundred years later.

This brings us to a final quote from Louise de Marillac herself: “I hope that your gratitude will place you in the disposition necessary to receive the graces you need to serve your sick poor in a spirit of gentleness and great compassion.”[2] Ultimately, our gratitude and self-acceptance should be directed outwards, in compassion, and in pursuit of the mission. Let’s celebrate our community’s own idiosyncrasies and be grateful for the wonderful diversity of personalities and passions.

Reflection by: Alex Perry, Division of Mission & Ministry

[1] 7.98, Draft to Mrs. William Raborg, [June 1817], Elizabeth Bayley Seton: Collected Writings, 2:488, at: https://via.library.depaul.edu/vincentian_ebooks/11/.

[2] L.383, To My Very Dear Sister Anne Hardemont, November 13 (1653), Spiritual Writings of Louise de Marillac, 434, at: https://via.library.depaul.edu/ldm/.

What is Vincentian Hospitality?

bcicirel Hospitality, Louise de Marillac, Mission, Mission Monday, Vincent de Paul, Vincentian stories, Vincentian values , , , , , , , , , ,

Last week, DePaul University’s new president, Rob Manuel, shared a message in honor of the Feast Day of St. Vincent de Paul. He detailed the concepts of radical hospitality and service as deeply connected to the spirit and life example of Vincent de Paul, an ongoing inspiration for us today. While the connection between mission and service is familiar to most at DePaul, in subsequent conversations I observed that the idea of radical hospitality was new to many. This was especially true in articulating the present day meaning of DePaul’s Vincentian mission. The concept of such hospitality, however, has deep roots in our Vincentian heritage and is rooted in the life example and testimony of Vincent de Paul. There is great spiritual depth to the practice and experience of radical hospitality, particularly when considering our mission.

A common Vincentian story told at DePaul is often referred to as the story of the white tablecloth. In the foundational documents and rules established for the Confraternity in Châtillon-les-Dombes in 1617, Vincent de Paul explained the careful attention necessary when seeking to serve those in need. He recommended that missioners lay out a white cloth before serving food to a person in need, and that they engage in kind and cheerful conversation to better understand the context of that person’s story.(1) The attentive care communicated through gestures such as these reflect a recognition of the sacred dignity of those being served, as well as the essential relational dimension of human interaction, breaking down the distinction between “us” and “them.”

When Vincent established the Congregation of the Mission, he recognized the importance of establishing “a community gathered for the sake of the mission.” This community would not be based upon individual action, it would be built on the collective interdependence of those sharing a common purpose. Vincent took this further in establishing the Daughters of Charity alongside Louise de Marillac. Louise invited young peasant women into her personal space and formed a community. She recognized their potential and taught them to read and write, equipping them to be catalysts of change in their communities. Such hospitality was unprecedented at the time. Louise created entirely new opportunities that did not exist previously for women in society. With Vincent she shaped an intergenerational community, gathering women across all boundaries of social class. The Daughters believed that the “streets are our chapel,” and they continue to carry a spirit of personalism, openness, and hospitality outward, wherever they go.

In 2016, a special edition of the journal Vincentian Heritage was devoted to the theme of hospitality. It was inspired by our Vincentian spirit, so urgently needed in today’s world. The articles in this virtual compendium of Vincentian hospitality contain many insights on the transformative power of the practice of possibility.

The preface describes Vincent de Paul as a “hospitality practitioner” due to his desire to serve and care for others in the way that is best for them.(2) Subsequent articles further develop the theme through the lens of Vincentian tradition, emphasizing hospitality as a “sacred” experience that reflects the very nature of God. Vincent and Louise’s attention to the quality of the services they provided is singled out as a reflection of their deep, faith-based commitment to offering the best care possible to others, particularly those that society forgot or diminished.(3) An encounter of hospitality as a transformational event is highlighted “because we are engaging in new relations and opening ourselves to deep change.” In the process of encountering others, we must simultaneously address the harmful or unjust structures that get in the way of the effective care that hospitality demands.(4) Cultivating friendships and learning to listen deeply to oneself and the needs of others in the manner of Vincent de Paul is emphasized, as is the practice of hospitality to students of all faith traditions. We must recognize the importance of our words and actions in welcoming and caring for students, and in helping them to feel at home.(5) The intentional practice of hospitality, and how it effectively passes on the Vincentian mission and charism in the relational encounter between students and community partners, is also detailed.(6) Vincentian hospitality has been successfully used to address some of today’s most pressing societal issues.(7) Other articles discuss Vincent’s attentive care and concern for the sick and indigent, prisoners, and foreign migrants, and all those whom society tends to marginalize.(8) This edition truly illustrates how the practice of hospitality can serve as a catalyst for both inner and outer transformation.

Interestingly, an earlier Vincentian Heritage article by Sioban Albiol in DePaul’s College of Law points out that Vincent was himself a migrant and therefore he maintained a special concern for foreigners. This was reflected in the hospitality he provided to others.(9) The article states:

Saint Vincent de Paul must have felt the blessing and the pain of migration in his own life. Like so many economic refugees, at some personal cost to himself and his family. His father’s selling of two oxen to finance Saint Vincent’s studies is recounted by several authors. He left his home in order to pursue educational opportunity and economic security that could not be found in his place of birth. The land where he was born would have provided a bare existence.(10)

Vincent’s frequent reflection upon and practice of charity connects closely to the concept of hospitality. While today charity may sound soft and ineffective in the face of large, structured inequities, it also might be understood as the critical affective and relational dimension to justice. In fact, Vincent’s emphasis on charity was about action and generativity beyond the surface level.(11) Vincent advised his followers that charity involved the willingness to endure risks for the sake of offering hospitality to those in need: “If you grant asylum to so many refugees, your house may be sacked sooner by soldiers; I see that clearly. The question is, however, whether, because of this danger, you should refuse to practice such a beautiful virtue as charity.”(12) Enduring risks and vulnerability means extending ourselves beyond our comfort zone for the sake of others. Vincent’s charity, and his personal transformation over time, began by responding to the needs of those in front of him. He saw it as a virtue and an imperative of his Christian faith to be approachable.(13)

The resources above may help to shape a distinctive Vincentian hospitality vitally integral to sustaining and energizing the daily practice of our mission as we engage students, colleagues, community partners, and guests and visitors within our DePaul campus and community. However, in the spirit of Vincent de Paul, we will only learn radical hospitality and understand its profound meaning through concrete actions and experiences.

How might a radical Vincentian hospitality become concrete and real in our day-to-day interactions and encounters?

How might the practice of hospitality lead to both inner and outer transformation—within us and within the communities of which we are a part?

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

1) See Document 126, Charity of Women, (Châtillon-Les-Dombes), 1617, CCD, 13b:13; and Document 130, Charity of Women, (Montmirail – II), CCD, 13b:40. At: https://‌via.‌library.‌depaul.‌edu/‌vincentian‌_ebooks/‌38/.

2) Thomas A. Maier, Ph.D. “Preface: The Nature and Necessity of Hospitality,” Vincentian Heritage 33:1 (2016), available at: https://via.library.depaul.edu/vhj/vol33/iss1/1.

3) Thomas A. Maier, Ph.D., and Marco Tavanti, Ph.D., “Introduction: Sacred Hospitality Leadership: Values Centered Perspectives and Practices,” Ibid., at: https://via.library.depaul.edu/vhj/vol33/iss1/2.

4) Ibid, p. 5.

5) Annelle Fitzpatrick, C.S.J., Ph.D., “Hospitality on a Vincentian Campus: Welcoming the Stranger Outside our Tent,” Ibid., at: https://via.library.depaul.edu/vhj/vol33/iss1/9.

6) Joyana Dvorak, “Cultivating Interior Hospitality: Passing the Vincentian Legacy through Immersion,” Ibid., at: https://via.library.depaul.edu/vhj/vol33/iss1/16.

7) J. Patrick Murphy, C.M., Ph.D., “Hospitality in the Manner of St. Vincent de Paul,” Ibid., at: https://‌via.‌library.‌depaul.edu/vhj/vol33/iss1/12.

8) See John E. Rybolt, C.M., Ph.D., “Vincent de Paul and Hospitality,” Ibid., at: https://‌via.‌library.‌depaul.‌edu/‌vhj/‌vol33/iss1/5; John M. Conry, “Reflections from the Road: Vincentian Hospitality Principles in Healthcare Education for the Indigent,” Ibid., at: http://via.library.depaul.edu/vhj/vol33/iss1/14.

9) Siobhan Albiol, J.D., “Meeting Saint Vincent’s Challenge in Providing Assistance to the Foreign-Born Poor: Applying the Lessons to the Asylum and Immigration Law Clinic,” Vincentian Heritage 28:2 (2010), at: https://via.library.depaul.edu/vhj/vol28/iss2/20/.

10) Ibid., p. 282.

11) Conference 207, Charity (Common Rules, Chap. II, Art. 12), 30 May 1659, CCD, 12:223, at: https://‌via.‌‌library.‌depaul.edu/vincentian_ebooks/36/.

12) Letter 1678, Vincent de Paul to Louis Champion, Superior, In Montmirail, November 1653, CCD, 5:49, at: https://via.library.depaul.edu/vincentian_ebooks/30/.

13) See Robert Maloney, C.M., “The Way of Vincent de Paul: Five Characteristic Virtues,” Via Sapientiae, (DePaul University, 1991), at: Five Characteristic Virtues; also Edward R. Udovic, C.M., Ph.D., “‘Our good will and honest efforts.’ Vincentian Perspectives on Poverty Reduction Efforts,” Vincentian Heritage 28:2, at: https://via.library.depaul.edu/vhj/vol28/iss2/5.

“Our good will and honest efforts”: Perseverance as Response to Overwhelming Challenges

bcicirel Islam, Mission Monday , , ,

The global Muslim community recently completed the annual Hajj pilgrimage to the sacred city of Mecca.[1] While still allowing far fewer pilgrims than in pre-pandemic times, this was the first time the Hajj was again a truly international gathering since 2019. According to the Qur’an, God commanded the prophet Abraham to be the first to “proclaim the pilgrimage to all people.”[2]

Traditional Qur’anic commentaries say that Abraham asked, “O Lord, how can I convey [this message] to the people when my voice will not reach them?” God said: “Call, and it will be for Me to ensure it reaches the people.” Abraham did the best he could, going to the top of a mountain and calling out to people to make a pilgrimage to the house he had just dedicated at Mecca. It was said that God ensured that this call not only carried throughout the earth but also reached the human family that had yet to be born. Upon reading this verse and these commentaries, Muslims cannot help but marvel that four thousand years later, millions of people respond to this call every year with the chant of “Here we are, God, at your service!”

Whether they seem to come from beyond our control or arise from our own ideals and vision of the future, the challenges we face can seem overwhelming. These challenges may be situations we face as individuals or families, societal problems such as gun violence and extreme polarization, or global problems like climate change, war, and extreme inequality. One can easily imagine Vincent de Paul becoming overwhelmed by seventeenth-century France’s recurrent plagues, religious conflict, and widespread material and spiritual poverty.[3] Facing those same realities, along with the extreme limitations placed on women’s roles, Louise de Marillac could have felt the same.

Certainly, we may have observed in others and in ourselves, some of the common coping strategies for being overwhelmed. These can include selfishness, cynicism, escapism, or wishing for destruction, whether of an idealistic or nihilistic nature. Yet our Vincentian legacy encourages us not to give in to these temptations. As Vincent did, as Louise did, we are invited to make our intentions sincere, to hope for a better future, and to use our “good will and honest efforts” toward securing that future.[4] He taught that our actions are all we can control and that we should leave the rest to forces beyond ourselves. As was the case with Abraham and the call to the Hajj, the work Vincent and Louise started continues today in ways they could never have imagined.

As we face the general challenges mentioned above, or the specific challenges of higher education, or the city of Chicago that we love, let us re-commit ourselves to a beautiful vision of the role DePaul University can play in the present and the future. No doubt challenges foreseen and unforeseen will still find us on our journey. That is the nature of journeys. Yet we may also find ourselves blessed with wonderful companions and miraculous and unexpected openings and transformations along the way.

Reflection: What are some ways in which you feel overwhelmed, personally or professionally? What is your vision of the ways in which DePaul can address the challenges of our time? What does it mean to you to bring your “good will and honest efforts” to your role at DePaul?

Reflection by: Abdul-Malik Ryan, Assistant Director, Religious Diversity & Pastoral Care

[1] This year’s Hajj took place from July 7 to July 12 and was marked by a large degree of logistical confusion. See Dustin Jones, “This Eid al-Adha, the New Rules for Hajj Have Left Many Frustrated,” NPR, July 9, 2022, Religion, https://www.npr.org/2022/07/09/1110580296/saudi-arabia-travel-rules-hajj-frustrated-pilgrimage.

[2] Qur’an Surah Hajj Verse 27.

[3] For additional insights on Vincent’s time and the Vincentian approach to the overwhelming challenge of poverty reduction then and now, see Edward R. Udovic, C.M., “‘Our good will and honest efforts.’ Vincentian Perspectives on Poverty Reduction Efforts,” Vincentian Heritage 28:2 (2010), at: https://‌via.‌library.‌depaul.edu‌/cgi/viewcontent.cgi?article=1321&context=vhj.

[4] The full quote reads, “Since God is satisfied with our good will and honest efforts, let us also be satisfied with the outcome He gives to them, and our actions will never be without good results.” Letter 962, “To Etienne Blatiron, Superior, in Genoa,” June 21, 1647, CCD, 3:206. Available online at: https://‌via.‌library.‌depaul.edu‌/vincentian_ebooks/28/.

Living into Who We are Called to Be

bcicirel Louise de Marillac, Mission Monday, Vincent de Paul, Vincentian values , , , ,
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/.

 

Finding Hope and Healing by Providing It

bcicirel Louise de Marillac, Mission Monday ,

Do not be upset if things are not as you would want them to be for a long time to come. Do the little you can very peacefully and calmly so as to allow room for the guidance of God in your lives. Do not worry about the rest. — Louise de Marillac[1]

Sometimes—oftentimes, lately—the world can feel overwhelming, and to be honest, a little bleak. Even as there is a collective momentum to try to shift toward a sense of recovery and healing, it can feel a bit like catching your breath before the next wave hits. It also matters where you are standing … and if you have the privilege of a space for healing.

There are the wars and their spiraling horrors in Ukraine and Yemen; a pandemic that marches on, sometimes slowing, sometimes quickening, with death and long-term illness in its wake; a political and civil maelstrom that churns and darkens, sure to break during the summer and fall; growing economic and racial inequalities that continue to metastasize unabetted; and looming ahead and upon us, a climate crisis, the effects of which we are already experiencing.

Where is justice? Where is hope? Where is healing?

These are some of the same realities—and questions!—that Vincent de Paul’s longtime partner in helping the poor, Louise de Marillac, faced. Saint Louise—whose Feast Day we celebrate this week—lived in a time of plague (check), war (check), violent political upheaval, and gross inequality (check, and check). I’ll be the first to admit that my image of saints (even though I’m not Catholic myself) tends to be through the distorted rosy lens of beatification. That is, these saintly figures surely floated above and beyond their historical context, transcendent in their ethereal embodiments of our greatest ideals. The truth is, they were just like us, living (sometimes intentionally) in the mud, dirt, and trauma of their days.

Where is justice? Where is hope? Where is healing? For Saint Louise—whose direct actions, ideas, and collaboration with Vincent formed what we now think of as Vincentianism—it was not enough to just bear witness to the trauma of the day. These questions were at the forefront of Saint Louise’s mind, keeping her awake. But these were not idle thoughts or mere academic questions. They were quite literal. She sought justice; she sought hope. She sought healing. And when she could not find them, she provided them. For others, for herself.

Her personal life was not without sorrow and hardship. Born of out of wedlock, a child of a single-parent home, she experienced her father’s death at age twelve and was rejected from the cloistered life she deeply desired at age fifteen. She was no stranger to childhood trauma. After marrying, she raised a special-needs son, but soon her husband died. Depression followed her, as did guilt. Widowed, and recognizing that she had a calling deep in her core, she met an irascible priest named Vincent. She initially found him repugnant. However, though they did not get along at first, their mission and purpose in life sang in harmony. Their commitment to the poor and vulnerable, to those who bore individual and systemic trauma, drove them both onward. Though her depression and sadness were never gone, they actively worked together to alleviate the suffering of others, and in so doing found hope, justice, and healing. They created a tradition that has spread from Paris to the world.

We’re now part of their story, her story, the next chapter in a four-century long tale. As we celebrate Louise de Marillac this week, celebrate your own part of her legacy. We can make things better, if we act out of that same engaged compassion that Saint Louise modeled so beautifully.

Reflection by: Alex Perry, Program Manager, Division of Mission and Ministry

About Louise Week:

In honor of Saint Louise de Marillac’s Feast Day on May 9th, the Division of Mission and Ministry invites DePaul students, faculty, and staff to celebrate Louise Week 2022.

Louise de Marillac lived in a time of great upheaval and crisis. She, along with a growing number of female collaborators, provided shoulders that helped bear the weight of a country racked by war, entrenched in political upheaval, overwhelmed by the plague, and struck by hunger. The shadows of her own life’s story were filled with grief and loss and provided a vehicle for transformation that led to creating new pathways for women. Her story reminds us of the possibility of light transcending darkness.

Connecting to Louise’s story and tying it to the present can encourage us in times of suffering and uncertainty. As we seek healing from the impacts of living through a pandemic for the last two years, Louise’s example calls us to community, healing, and rekindling joy.

Join us May 9–13 to pause, connect, and celebrate St. Louise’s legacy alive today at DePaul. Just as she was sustained by the generosity and goodness of those around her, may we too take the time to pause, uplift, and celebrate with gratitude those who sustain our journey.

Curious to learn more about Louise’s personal journey? Check out this virtual six-day pilgrimage created last year that follows her footsteps across Paris.

[1] Letter 519, “To Sister Anne Hardemont (at Ussel),” (1658), Spiritual Writings of Louise de Marillac, 614–15. See: https://via.library.depaul.edu/ldm/.

Louise Week 2022

bcicirel Mission Resources , ,

In honor of Saint Louise de Marillac’s Feast Day on May 9th, the Division of Mission and Ministry invites DePaul students, faculty, and staff to celebrate Louise Week 2022.  

Louise de Marillac lived in a time of great upheaval and crisis. She along with numerous female contemporaries provided shoulders that bore the weight of a country racked by war, entrenched in political upheaval, overwhelmed by the plague, and struck by hunger. The shadows of her own life’s story were filled with grief and loss and provided a vehicle for transformation that led to creating new pathways for women. Her story reminds us of the possibility of light transcending darkness.  

Connecting to Louise’s story and tying it to the present can encourage us in times of suffering and uncertainty. As we seek healing from the impacts of living through a pandemic for the last two years, Louise’s example calls us to community, healing, and rekindling joy.  

Join us May 9-13 to pause, connect, and celebrate St. Louise’s legacy alive today at DePaul. Just as she was sustained by the generosity and goodness of those around her, may we too take the time to pause, uplift, and celebrate with gratitude those who sustain our journey.  

Curious to learn more about Louise’s personal journey? Check out this virtual six-day pilgrimage created last year that follows her footsteps across Paris. 

Louise Week 2022 Events:

Louise Week Mass
Monday, May 9 (Noon)
Loop Miraculous Medal Chapel and LPC St. Louise de Marillac Chapel

Celebrate the Feast Day with a celebratory Mass at 12 pm at both campuses. Everyone is welcome! 

Louise Feast Day Lunch
Monday, May 9 (12:45pm – 2:00pm)
Loop 11th Floor Terrace, LPC Student Center 104

Celebrate the Feast Day with a celebratory lunch at 12:45 pm. Everyone is welcome! 

  • In the Loop, join us on the 11th floor terrace in the DePaul Center. RSVP here for the Loop lunch: https://louise-feast-lunch-2022.eventbrite.com 
  • For the lunch in Lincoln Park, no need to register, just come to Catholic Campus Ministry (Student Center – Suite 104). 

Food For Thought
Monday, May 9, (11:30am – 12:30pm)
LPC Student Center 314A

Join CCM’s Food for Thought and Meet Me at the Mission for lunch and a meaningful conversation about St. Louise de Marillac’s living legacy. 

RSVP

HPW – Wellness Wednesday
Wednesday, May 11, (12:00pm – 12:30pm or 4:00pm – 4:30pm)
Arts & Letters Hall 204

Join us for our signature Wellness Wednesday series! Our peer health educators will feature a different topic that aims to promote wellness and encourage you to take care yourself and others. During Louise week, Mission and Ministry will join us to talk about healthy boundary setting.

RSVP

Cafecito con Tepeyac 
Thursday, May 12, (3:00pm – 4:00pm)
LPC Student Center 325

Join us for a conversation about women’s leadership, the legacy of St. Louise de Marillac and community with Latinx students. Cafecito and pan dulce will be provided!  

RSVP

Catholic Women’s Group 
Friday, May 13, (1:00pm – 2:00pm)
LPC Student Center Suite 104

Join us for a conversation about women’s leadership in the Catholic Church. 

RSVP

DWN Louise de Marillac Spirit & Mentorship Awards 
Friday, May 13, (3:00pm)
Zoom

This year, the DePaul Women’s Network is honoring mentors. The awards will be held online on May 13th at 3pm and will feature interactive opportunities to share mentorship strategies, celebrate our mentors and mentees, and hear about the impact that a good mentor has on members of our community. As part of our celebration, we will also be raffling off ten $50 GrubHub certificates! Join us for an afternoon hour full of community, conversations and inspiration from the people living Louise’s legacy! 

RSVP

The Power of the Good

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“The cause of love is esteem for the good in the thing loved.”[1]

Do you ever wonder if you are a glass-half-full or glass-half-empty kind of person? Before you answer this question, pause for a moment and ask yourself how others might describe you these past two years as you have weathered the impact of the global pandemic and myriad other life stressors. What would they say? This may be a more revealing exercise than merely our own self-appraisal.

If you are anything like me, at times in these past couple of years, my ability to find hope in the world has certainly been tested. It’s hard to remain hopeful in tomorrow when yet another news report bellows that a new strain of the virus is traversing borders faster than a tweet can pop into your feed. Or when we learn that global warming’s intensity is surpassing rates never before imagined as our planet is ravaged by all kinds of atmospheric pollutants. Or when senseless violence continues to lay bare unjust and broken societal systems that we ourselves have created and continue to maintain. In the face of such alarming realities, our belief in the goodness of humanity and our capacity for hope can be severely diminished. At moments such as these, what enables you to stay in touch with the best in life and continue to trust that goodness will win out, despite the foreboding shadows? What gives you the hope and compassion to believe that “right relationship” can be restored and is eternally possible?

I believe that Louise de Marillac and Vincent de Paul must have struggled with similar questions. After all, they spent most of their lives enduring tumultuous wars and endless battles. They also witnessed dire poverty and harsh human suffering. What kept them hopeful and allowed them not to give up on humanity?

For Louise and Vincent, it was their enduring faith in a loving God that enabled them to never lose sight of the good. Undeniably, their belief in such goodness was made real through their interactions with the community around them and reinforced by the power of the ministry in which they engaged, primarily with those on the margins of society. Indeed, no matter if they were ministering to the haughtiest of aristocrats or the lowliest of paupers, Louise and Vincent chose to believe in the power of goodness to prevail and the potential of hearts to be moved. Their lived reality was thus a living testament to the capacity of the human person to choose to respond with love.

  • As you contemplate how full or empty your glass is today, who or what has given you the ability to replenish your supplies when life gets hard, and the clouds seem particularly ominous?
  • In our particular context at DePaul, what gives you the sustenance to keep believing in the best of the mission when decisions may seem out of step with your aspirations?
  • Where do you find the ability to go on believing when the terrain gets tough and you lose sight of the way out of the woods?
  • What enables you to choose to love and find hope in the good of our world today?

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

[1] A.29, “(On Charity),” Spiritual Writings of Louise de Marillac, 710. Available at: https://‌‌via.‌library.‌depaul.edu/‌ldm/.

 

DePaul, We Have Great Work Ahead!

bcicirel Community, DePaul University, Mission Monday , , , , ,
The statues in Saint Vincent’s Circle are decorated with protective face masks during the COVID-19 pandemic, Thursday, April 30, 2020, on the Lincoln Park Campus. (DePaul University/Jeff Carrion)

Almost exactly one year ago, I left Chicago for Iowa. I was planning to be gone for just a few days and never guessed my stay there would last a full 12 months. Feelings of isolation and despondency, familiar to many during this pandemic, had been growing in me since the spring of 2020. More and more, life was restricted to my cozy, lonely one-bedroom apartment. But, at my mother’s home in Iowa there was space, and I could work. I felt cared for, grounded, safe, and welcomed. Looking back, I knew then as I do today how fortunate I was to have that lifeline.

Now, one calendar year later, I have returned to Chicago and to my same cozy apartment. I am grateful for the support I received, humbled by the events the world has been through, and cautiously optimistic about the new school year. I have also re-learned something powerful: human beings need to feel safe, grounded, and cared for to flourish. We need community and we need to feel welcomed in the spaces that are our homes and workplaces.

I believe this life lesson is one that Vincent de Paul and Louise de Marillac knew well. In her voluminous correspondence we see that Louise was constantly encouraging her community members to live and work together in “great union and cordiality.”[1] In an updated version of the original Constitutions written by Vincent for the Congregation of the Mission, Vincentians are called to live and work in communities “animated by love…supporting one another especially in difficulties.”[2] Finally, DePaul University’s own Mission Statement reminds us that “Guided by an ethic of Vincentian personalism and professionalism, DePaul compassionately upholds the dignity of all members of its diverse, multi-faith, and inclusive community.”[3]

What, then, should this key component of Vincentian spirit look like at DePaul during this most pressing moment in time? Together how can we help to make all members of our community—students, staff, and faculty—feel safe, grounded, and cared for so that we are all able to flourish? A few thoughts come to mind.

People’s health and well-being must continue to be our top priority. In all our endeavors we need to be flexible and responsive to this commitment. Vincent de Paul once said “love is inventive to infinity,”[4] and the challenge to be lovingly creative in what we do is more necessary than ever. Also, we must work together in a spirit of collaboration and mutual support. This requires very deliberate listening, effective communication, and receptiveness to new ideas, especially by those in positions of authority over others. It must be practiced by teachers and students, supervisors and supervisees, leadership and community members. Finally, everyone—especially our students, but including our staff and faculty—must feel truly welcomed and secure, while provided with the necessary support and resources to flourish at DePaul.

The task ahead will not be easy; it is one thing to say these things but another to bring them to life. However, I reaffirm my faith in the talent and integrity of the DePaul community, and believe that our university mission and values will help us navigate whatever challenges lay in front of us. I am hopeful and prayerful that the great work we have committed to do will bring out the best in what we all give.

Questions for Reflection:

In your role at DePaul, how might you listen more intentionally, act more caringly, and lead more creatively to contribute to an environment where all may flourish?

What do you need in your life right now so that you may flourish?

[1] Spiritual Testament, Spiritual Writings of Louise de Marillac, 835. At: https://via.library.depaul.edu/ldm/

[2] Constitutions and Statutes of the Congregation of the Mission (1984, English trans. 1989), 17. At: https://via.library.depaul.edu/cm_construles/23/

[3] See: DePaul University Mission Statement 2021

[4] Conference 102, Exhortation to a Dying Brother, 1645, CCD, 11:131.

 

Reflection by:  
Tom Judge, Chaplain/Assistant Director
Faculty and Staff Engagement
Division of Mission and Ministry

A Vincentian Woman Out of the Shade

bcicirel Louise de Marillac, Mission Monday , ,

How could a delicate infant girl born in Paris in 1591, to an unknown mother and a prominent father between two marriages, be relevant today? How could her inauspicious early life have led to ongoing waves of benevolence and social services?

Prestigious relatives relegated the young child to a Dominican convent in Poissy for education. When her father died, an uncle withdrew the preteen and sent her elsewhere to learn domestic skills until relatives could arrange a marriage with Antoine Le Gras. Given her obscure start, only a well-informed Jeopardy contestant might identify Louise de Marillac as an agent of social transformation.

When she began collaborating with Vincent de Paul and his works of charity, Louise stepped “out of the shade, aflame and unafraid.”(1) Petite, “benevolent but bold,”(2) Louise addressed social challenges astutely because she believed that “God is Charity” and, therefore, that the “practice of charity is so powerful” that helping her neighbor in need would bring her closer to God.(3) Despite the blessings of her life, Louise understood that the early sufferings she endured were her “way of the Cross” and she wished to be full of “the fire of Holy Love … [and] divine light.”(4) An illuminating spiritual experience she titled “The Light” eventually transformed Louise into a spiritual leader and advocate for social change.(5)

In overcoming adversity, frailty, and life’s inevitable hurts associated with her upbringing, Louise de Marillac became empowered: to supervise charitable outreach programs begun by Vincent de Paul; to establish and mentor Daughters of Charity for basic nursing; to develop contracts for their services with hospitals; to rescue foundlings; to initiate a foster-care system for unwanted infants; to initiate education for girls from needy families; to feed starving refugees; to care for persons with mental illness; and to network with wealthy women for financial support. This dynamism of organized charity created systems of care that improved the lives of impoverished people of all ages.

We honor Louise on her birthday, August 12, as an unlikely agent of social transformation. Her love became “our legacy”—to be compassionate in upholding the dignity of all members of DePaul’s diverse, multi-faith, and inclusive community.(6) Louise lived by the light of her faith. What must we do to reach out and accompany those struggling at the margins of society? How can their needs illuminate our hearts to respond? Like Louise, we are called to be light for others. As Amanda Gorman, the first National Youth Poet Laureate, observes, “there is always light.” May we all be “brave enough to see it,” and “brave enough to be it.”(7)

Reflection Questions:

  1. What motivates you to step out from the shadows, aflame and unafraid?
  2. What does “light” mean to you? Describe your experiences of “light.”
  3. How are you motivated to be an agent of social transformation?

1) Amanda Gorman, “The Hill We Climb,” (Viking Books: 2021), 32 pp. See also: Amanda Gorman’s Poem Stole the Show at the Inauguration
2) Ibid.
3) A.29, (ON CHARITY), Spiritual Writings of Louise de Marillac, 710-11.
4) Ibid.
5) For more on what is known as Louise’s “lumière experience” see: Louise de Marillac’s Pentecost Experience
6) A.29, (ON CHARITY).
7) Gorman, “The Hill We Climb.”

 

Reflection by: Betty Ann McNeil, D.C., Vincentian Scholar in Residence, Division of Mission and Ministry