vincentian personalism

How Do We Operationalize Dignity?

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Written By: Siobhan O’Donoghue, PhD, Director of Faculty and Staff Engagement, Division of Mission and Ministry

Some of you reading this may be familiar with the Chicago street named Ozanam Avenue, but how many know who this street is named after? Frédéric Ozanam was a French Catholic literary scholar, lawyer, professor, social advocate, and lay Catholic leader. Of all the Vincentian Family members, Ozanam has always had a special place in my heart. For me, he models something essential about how we can make our Vincentian mission concrete through our actions.

I first learned of Ozanam when I was a teenager at school in the UK. Inspired by the idea of a faith that does justice and eager to engage in community service, I had joined a school-based conference of the St. Vincent de Paul Society. Ozanam, as I soon learned, was the principal founder of the original society. He had founded the organization with a group of friends in 1833 while a university student. They named it after St. Vincent de Paul because he was considered “a national hero of social service” and admired by many in France, even those who were anti-Church. [1] The members’ goal was to help those who were poor, while at the same time developing their own faith. Keen to learn more about him, I happened upon a biography about Ozanam called Apostle in a Top Hat. Today, I might be inclined to be more discerning when choosing a biography. But at that time, the idea of interrogating a text for its authenticity was beyond me. For me, Ozanam represented a social justice icon and a man who was set on fire by a quest for faith and justice. His journey spoke deeply to my idealistic self. I devoured the book and have never forgotten the cover: a Victorian gentleman tipping an impossibly large top hat!

As I think back, our school-based St. Vincent de Paul Society was a modest entity. A motley crew of awkward, if well-meaning teenagers who, while moderately concerned about the state of the world, were primarily driven by the idea of long summer afternoons of not having to be in class. Our mission was to visit people in their homes who were seeking some kind of support, listen to them, and try to alleviate some of their needs with our adolescent vigor, then report back to the group on their well-being. We would also pray for, and sometimes with, those we visited. Our group was supported by a school chaplain, who could provide a higher level of intervention, if it was warranted.

Often, such home visits meant simply sitting with people in the humblest of homes and, in a show of true British hospitality, sharing a cup of tea, biscuits, and a listening ear, while they recounted the trials and tribulations of their days. While hardly backbreaking work or enacting any admirable social change, it was a powerful act of recognizing the dignity of another, and a way of saying, “We see you and we care.” We were grateful for the experience. We even got to feel somewhat proud of our adolescent selves, out serving in the community, no matter our real motivation for such engagement. In his time, Ozanam came to believe that face-to-face contact with poor families provided him with invaluable experiential learning, which in turn caused him to profoundly reshape his perceptions. My own experience of being a member of the St. Vincent de Paul Society also challenged my preconceived (and sometimes ill-informed) notions of poverty and social deprivation and reinforced for me the essentiality of interpersonal connection.

Today, the St. Vincent de Paul Society continues to be active in 155 countries. It has 800,000 members across 48,000 conferences, along with 1.5 million volunteers and collaborators. They serve over 30 million people worldwide every day. Conferences are based in churches, schools, community centers, hospitals, etc. [2] Their mission continues to be to offer support to people in need, particularly those living in poverty. The home visit remains an integral part of the service they provide. In this way, their ministry harkens back to the time of Ozanam when members would take firewood, food, and money to the homes of those who were poor. Yet, even in the days of the original conferences, it was never about the firewood, or the provision of goods, or funds. Rather it was about the compassionate spirit with which the members approached the visits. While certainly home visits were never the most efficient way to deliver assistance, they served as an important way to honor the dignity of the other by providing a moment of true presence and care, in a world that was often too busy to take the time to invest in such relationality. It is the spirit of love, respect, justice, hope, and joy that still defines this work, through which the members strive to shape a more just and compassionate world.

Admittedly, making home visits can be personally inconvenient and can even feel a little awkward. However, this simple act of humanity can transform a transactional service delivery into a meaningful encounter of mutuality, thus inviting a bond of intimacy, which no technological operation could ever provide. As Ozanam recognized, personal visits were a point of mutual exchange where both the visitor and the visited were beneficiaries. [3] This model of the home visit further hearkens back to the legacy of Vincent de Paul and the familiar story of the white tablecloth, a metaphor that calls us to approach all we do with the utmost care for the dignity of others. [4]

So, what wisdom might the humble home visit offer to us at DePaul today? In addressing this, I find myself recalling a question that a faculty member once posed to me after she had read DePaul’s new mission statement: “Dignity is a great concept, but how do we operationalize it?” I believe that the wisdom of the home visit can help us address this complex question, since the same personalism lies at its very heart and is modeled at DePaul each and every day. For, while the provision of concrete resources to help address a need is essential, it is the gift of sincere listening and a compassionate heart that defines us and makes all the difference.

Essentially, it is the spirit of love, respect, care, and empathy, and the commitment to right relationship that must inform how we support our students—and each other—at DePaul. Personalism must never be overshadowed by a mentality of just getting the job done in the most efficient way possible if it crowds out the personhood of those standing in front of us. Indeed, personalism must continue to define any institution that calls itself Vincentian. While efficiency and effectiveness are certainly important, personalism must continue to shape who we are and inform who we are called to be, just as it did in the time of Ozanam, and certainly in the days of Vincent and Louise before him. We come from a rich tradition, and it is up to us to live out its rich legacy.

Reflection questions:

  1. When was the last time you encountered personalism at DePaul?
  2. What might it look like for efficiency and personalism to exist seamlessly at DePaul?

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

[1] Thomas McKenna, C.M. “Frédéric Ozanam’s Tactical Wisdom for Today’s Consumer Society,” Vincentian Heritage 30:1 (2010): 11. Available at: https://via.library.depaul.edu/vhj/vol30/iss1/1.

[2] “Where Are We?” International Confederation of the Society of St. Vincent de Paul, accessed January 29, 2025, https://www.ssvpglobal.org/where-we-are/.

[3] McKenna, “Frédéric Ozanam’s Tactical Wisdom,” 16.

[4] See “The Story of the White Tablecloth,” posted August 15, 2011 by Mission and Ministry DePaul University, YouTube, https://www.youtube.com/watch?v=0CgJVAC7Na8.

When Our Students Become Our Teachers

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

No matter how long you may have worked or studied at DePaul, I am pretty sure that by now you will have become familiar with the Vincentian question, “What must be done?”

This pivotal question was originally asked of Vincent by Mme de Gondi as they contemplated some of the deplorable conditions in which those living in poverty were existing in seventeenth-century France. It still has much relevance for us today. [1] Indeed, the question could be considered an unofficial motto for DePaul in today’s context.

In fact, we tend to hear this question so frequently that I sometimes wonder if it is at risk of losing its true meaning. As the question doesn’t offer any easy answers, it may occasionally sound hollow, or perhaps even perfunctory, as though it is stating the obvious. Yet, at the same time, the open-ended nature of these words may be their genius.

I was recently invited to reflect on this question anew through a poignant experience that occurred during immersion week as part of a Discover Chicago class that I was teaching. On the hottest day of the year, under a sweltering 97-degree sun, we had visited Pilsen to participate in a mural tour. This site visit is always one of the most popular, as we get to walk around Pilsen led by a dynamic tour guide, Luis, who accompanies us from mural to mural explaining the history of the neighborhood and helping us interpret the meaning behind each art piece.

This summer, we were undeniably flagging as we trudged through the Pilsen streets and alleyways. In the height of the afternoon sun, we struggled to maintain our focus on the wealth of information that was being shared, as we artfully sought to plant ourselves beneath any sliver of tree coverage or dappled sunlight that we could possibly find. As we paused to behold yet another striking piece of art, resplendent with layers of deep meaning, a street vendor selling popsicles happened to walk past us pushing a cart full of tempting cool refreshments. When he saw our group, he promptly sidled up to us, though with the large size of our group, there was no remaining shade under which he could shelter. As he rang his bell, he beckoned to us several times, petitioning us to buy something. A couple of us politely said no thanks and continued to listen to our guide. After waiting for several moments to see if there were any last-minute customers, the vendor moved on, disappearing into the haze of the blazing sunlight. We, too, continued along our way to stop at the next art piece, though clearly some of the group were more focused on when the tour might end, and when we would be able to escape the heat and rest. It had certainly been a long day.

At the end of immersion week, back in the air-conditioned classroom, the group was invited to reflect on the week’s many activities. One of the students chose to refocus our attention on our Pilsen experience, though she took a different angle than I might have imagined. In addition to acknowledging the intense heat of that day and expressing her appreciation of the various murals, this student’s most enduring memory was of the humble palatero, whom many of us had soon forgotten. As she recalled, “We were all so tired that day as we had been standing out in the hot sun for about an hour, but I also found myself wondering about the palatero and how he was. How many of us had truly seen him? We felt so exhausted standing outside in the sun for a bit, but he had probably been outside trying to make a small living from early that morning to late evening, and he would be out long after we had returned home. We were a large group. What would it have taken for one of us to buy something from him? How did we acknowledge his dignity? What might we have done differently?”

The prophecy and wisdom of this first-year student’s words invited the class to pause and enter a moment of deep reflection. What might the students have done differently? What might their professor?

When taken seriously, the Vincentian question asks us to consider not just what I must do, but also what you must do, and what we must do. It is an eternal question that does not offer immediate answers. It should not. Life is complicated, and discerning just action must involve myriad voices and endless possibilities.

From a Vincentian lens, a simple gesture that might start out by acknowledging the humanity of another, who may otherwise be forgotten or ignored by much of society, must also invite us to consider larger societal questions of equity and justice. For, in the tradition of Vincent, personalism must be informed by professionalism. Both invite us to integrate an affective and relational approach to the person in need in front of us while considering an effective, pragmatic, and systemic solution to the challenges that they may be facing.

I believe that the Vincentian question of what must be done, while it may feel overused at times, should never stop challenging each of us to plant seeds of goodness in the world today to leave it a better place than we found it. Who would have thought that a simple act, such as buying a refreshment from an outside vendor on a hot Chicago summer’s day, might present us with such a rich opportunity to embrace our mission anew?

Reflection Questions:

  • Was there a pivotal moment in your DePaul career that challenged you to envision the mission anew?
  • What is the one small action that you might do today with great love to continue to cultivate a culture of dignity at DePaul?

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

[1] Edward R. Udovic, C.M., Ph.D., “‘Our good will and honest efforts.’ Vincentian Perspectives on Poverty Reduction Efforts,” Vincentian Heritage 28:2 (2010): 72. Available at: http://‌‌via.library.depaul.edu/vhj/vol28/iss2/5.

At the Heart of Our Mission

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Recently, I was asked, “What is at the heart of DePaul and its mission?” After a brief pause, I responded that, for me, what best captures the heart of our mission is the concept frequently referenced here: Vincentian personalism.

In my thinking and experience, Vincentian personalism is the foundational building block for all else that we understand our Vincentian mission to be about as an institution. However, as frequently as the term is used, I believe it requires further explanation and nuance if it is to be understood in its fullness. So, bear with me. As this is the last regular Mission Monday for the academic year, I hope you will permit me a longer reflection on this topic … you do have all summer to read it!

I put Vincentian personalism at the heart of our mission because I clearly see its vital relationship to all of mission’s dimensions that so many care about. For example, I can see how the following flow from and are sustained by Vincentian personalism: effective education, caring and inclusive community, collaboration, service, social and environmental justice, systemic change, and sustainability.

On its own accord and most simply, Vincentian personalism involves recognizing and caring for the unique personhood and sacred dignity of the other. In the concrete and everyday realities of our life and work, it demands that the person before us be treated respectfully, even reverently. It is about affirming their unique personhood and vocation, understanding their story, and appreciating the way they contribute to our community and world through who they are and what they do. From our Vincentian perspective, the idea of “radical hospitality” naturally stems from a focus on Vincentian personalism, as does our understanding of inclusive community and the roots of our work around diversity and equity. We are distinguished in our Vincentian mission by creating and sustaining a culture of care for each other, first and foremost. All else grows from this foundation.

While Vincent de Paul didn’t use the term, at DePaul University we trace the concept of Vincentian personalism back to his recognition of the sacred dignity of those who were poor and abandoned and to his faith-inspired belief that they deserved to be treated honorably and with great care. As practiced by Vincent, personalism requires attending to the obstacles that prevent a person from flourishing and that prevent their God-given potential from being realized. Barriers may be systemic at the societal level, but they may also be intra- or interpersonal in nature. Therefore, Vincent’s example of personalism included attending to the spiritual and physical needs of those he sought to accompany and recognizing and affirming their unique personhood.

Theologically, from a Vincentian Catholic perspective, this commitment is rooted in modeling God’s love, the love of Jesus, and the work and movement of the Holy Spirit in our lives. God always invites us into a way of being which fosters and embodies loving and life-giving relationships and systems, and that heals and restores relationships that are broken, hurting, or causing harm.

History suggests that the concept of Vincentian personalism was first coined at DePaul by a Jewish member of our community, Howard Sulkin, founding dean of DePaul’s School of New Learning (now the School of Continuing and Professional Studies). In trying to capture the heart of the Vincentian mission through his Jewish lens and experience, Sulkin connected Vincentian personalism to an I-Thou relationship, a concept developed by renowned philosopher Martin Buber. Buber contrasted an I-Thou relationship with an I-it relationship, or one which merely objectifies others rather than honoring their distinctiveness and dignity. Interestingly, Dr. Martin Luther King, Jr., also grounded his own philosophy in personalism, apparently deriving it in a substantial way from Buber.

COVID and the work-from-home realities emerging since 2020 have made cultivating relationships in the workplace more challenging, and therefore, we have learned we must be more intentional in attending to them. Human connection and the business outcomes of effective relationships are still as valid and as needed as ever. When Vincentian personalism is remembered and reinforced at DePaul in how we go about our work and our relationships with one another, it is deeply impactful in terms of the quality of the workplace and the effectiveness of our work.

When Vincentian personalism remains primary, our relationships with one another are more likely to be loving, life-giving, and joyful. We remember that we are ultimately a community of human beings seeking to do something meaningful and good together, and that we are dependent on each other to do so. Our work involves actively and intentionally creating environments and ways of operating that affirm, support, and at times, challenge each other to be our best. With Vincentian personalism, we recognize our capacity for compassion for those who struggle, who feel on the outside, or who need additional encouragement or assistance.

Vincentian personalism most frequently plays out in small ways and in regular practices that help us to remember and reinforce the centrality of relationships in our lives. It may be practiced in how we greet one another, by thoughtfully remembering to check in with those who may be struggling, or caring enough to ask them about their needs and hopes. It may come in building regular time and space within our teams and among our colleagues to stay caught up on the goings-on of each other’s lives and work projects, or for moments of deeper personal reflection and sharing. Or perhaps, it may mean that advising or managerial sessions go beyond the surface level to also include a recognition of the other’s unique personhood and their deeper sense of vocation in relation to their academic choices or career pursuits.

Vincentian personalism also involves a commitment to look deeper, beneath statistics and headlines to the nuances of individual human lives and stories, or to look systemically to find ways of operating that serve the needs of those who are often excluded. It invites us to actively collaborate with others in meaningful ways, rather than go it alone. It might surface in holding one another accountable to agreed-upon expectations, whether for a class or job. For us, Vincentian personalism means acknowledging that everyone is a whole person living a whole life, and that their time at DePaul is just one part of that larger whole.

Here at DePaul, the heart of our mission is centered in Vincentian personalism. If you’d like to learn more about it, there are many past reflections on Vincentian personalism on our Way of Wisdom blog site. (It’s been a popular theme over the years.) For a summer reading list on the topic, you might also try entering other related terms into the search box on the site, such as relationships, community, care, or charity. (Or just explore your own themes of interest.)

Now, let’s put the question to you to ponder over the summer: What do you think is at the heart of DePaul and our Vincentian mission? [If you’d like to write a blog post detailing your answer this summer, let me know! 😊]

Reflection by: Mark Laboe, Interim Vice President, Mission and Ministry

An Invitation With Your Name On It

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DePaul staff at Nuevos Vecinos

It has long been a tradition at DePaul to hold service days during which students, faculty, and staff participate in community-based projects all over Chicago. Service is in the DNA of any Vincentian institution, and service days are just one small way in which we live out this commitment.

Every year the Division of Mission and Ministry dedicates a day for faculty and staff to engage in service projects identified by our community partners as a need or priority. On an unseasonably warm Friday afternoon in early February, approximately twenty-five faculty and staff visited four sites in the city to participate in projects as diverse as sorting clothes for newly arrived migrants, organizing emergency supplies in a food pantry, and accompanying those with special needs with their daily chores.

Having spent a few hours at the sites, the group then returned to campus to enjoy a nourishing Chartwells lunch followed by a meaningful conversation with peers, wherein we reflected on the activities of the day, the people we met, and the stories in which we had played a small part. In addition to some deeply poignant moments when we wrestled with existential questions regarding equity and the injustice in our city and our world, participants deepened old friendships and established new ones. Everyone seemed to revel in a moment of joyful appreciation to be part of an institution that prioritizes such engagement. As I scanned the reflection circle at the end of the day, I found myself thinking that Vincent would be very proud.

Afterwards, I thought the day was over as I made my way to the Fullerton El. But it wasn’t.

Upon arriving at the train platform, I was pleasantly surprised to run into a DePaul colleague who had participated in the service day. It was great to see her, and we used our ride together to talk about the activities of the day and to get to know one another on a deeper level. We found that we lived in the same neighborhood, and we had some friends in common. We were also getting off the train at the same stop.

Our journey north had already proved to be a lively one after a couple of surprising events that would not have been out of place in a dynamic novel. But then our train shunted to a slow halt at Wilson, and we stopped moving. After what seemed to be a short eternity, a message started scrolling in neon print on the digital announcement board. It stated that, due to a medical emergency, the train would remain at Wilson until EMTs could arrive. In that same instant, I noticed three CTA staff members huddling together around a passenger, who was sprawled out along the row of seats at the front of the car, seemingly unresponsive.

I found myself unsure of what to do next. However, without missing a beat, my DePaul colleague jumped to her feet and hurriedly approached the CTA staff. She said, “I’d like to help. I’m medically trained. I’d like to see him. I can help.” She crouched down so she could be on the same level as the man. Resolutely, she asked him, “Sir, are you ok? Can you hear me? Can you open your eyes? Don’t worry, we are going to take care of you. The ambulance is coming. You will be okay. I will stay with you.” After checking to see if he was still conscious, she gently touched his hand and stayed close to him the entire time while the emergency services were on their way. She was determined to let him know he wasn’t alone. When the ambulance whisked him away, he was still unresponsive.

Where this passenger went, we do not know. Who he was, we will never know either, but in that moment, the meaning of Vincentian personalism could not have been clearer. This man, who had been on the train for at least forty-five minutes and was seemingly unresponsive for most of that time, had been ignored by his co-passengers. When the ambulance arrived, his condition did not bode well. If someone had intervened earlier, his situation may not have been so dire. Yet my colleague had jumped into action. She had felt called to see how she might help him. It wasn’t the technicalities of her medical training that seemed to be the most important in that moment though. Rather, it was how she accompanied him with care and compassion in his hour of need. Getting down to his level, gently ministering to him with attention and love, and even holding his hand at one point, reminded me of the best of our Vincentian mission.

I had thought that our service ended when we left the service sites earlier that day. Yet watching my colleague respond to a stranger, perhaps in his moment of greatest need, with a kind word and small gestures that demonstrated that he wasn’t alone was perhaps the most profound demonstration of Vincentian personalism that I had witnessed the entire day. I was in awe, and I was reminded of the words of Saint Vincent that we had reflected on at the closing of our service day: “Let’s keep this lamp always lit in our hearts.”[1]

Every day, there are invitations in our life that ask us to focus on what really matters. Sometimes, this may involve reaching out to another in need and taking the risk to step outside our comfort zone and respond with an act of compassion. While we may never know how such an act may be received, if we listen deeply, we may find the courage to trust the truth of our actions and respond.

That day, I had the good fortune of being with someone who didn’t hesitate when she heard that call. I witnessed a small act of great love in that moment, demonstrated by a DePaul colleague whom I had just met.

I am thinking about that formative moment still, and today, I feel moved to share it with you and ask how you are being invited to demonstrate Vincentian personalism.

Reflection Questions

  1. Can you think of a moment when you felt called to respond to a stranger by an act of compassion? How and why did it stay with you?
  2. What act of compassion might you be invited to share at DePaul today that could lighten the load of a colleague? How will you respond?

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

[1] Conference 198, “Seeking the Kingdom of God (Common Rules, Chap. 2, Art. 2),” February 21, 1659, CCD, 12:116. Available online at https://via.library.depaul.edu/vincentian_ebooks/36/.

Putting People First

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Have you ever had this question floating around in your mind during an encounter with another person:

How can I possibly prioritize the person in front of me, when … (you fill in the blank)

… I have so much to do and am already overwhelmed with many other things?

… I’m already late for my next appointment?

… I have a task to complete in meeting an imminent deadline?

… this encounter doesn’t feel as important to me as other things I feel I have to do?

Perhaps such a situation has occurred with a student, with a colleague, or with a person passing on the street. Maybe it’s during the workday on the way to or from a meeting, before or after a class … or maybe a similar situation will occur during an upcoming family holiday event!? I know that many times I have struggled with these types of situations. (And, as a theologian, I might add so were the priest and the Levite in the parable of the Good Samaritan!)

Over and over in my life and work, I continue to re-learn that putting people first may require letting go of my compulsive drive to achieve more, to fast-forward past the present to some ideal future, or to follow some other metric of “success.”

There are many reasons why being present to the person before us can seem difficult or less important than some other tasks we feel must be completed urgently. This hypothetical example may seem quite trivial in relation to the many larger challenges we face. Yet, being present to the other, for the other, and with the other may be the most foundational building block of creating a workplace and a student experience where people feel recognized, valued, and joyful. This is Vincentian personalism in practice, and sometimes it can mess with our plans and timetables.

The way in which we are present to one another has a significant impact on the kind of community we are and thus to our institutional ethos. It impacts the felt experience people have within the DePaul community, whether they feel seen and cared for, and perhaps whether or not they thrive.

Vincent de Paul’s spirituality was what Catholic Christians speak of as “incarnational.” That is, he believed that faith is ultimately made evident in concrete action. Vincent spoke often of virtues, which are essentially the consistent embodiment of our aspirational values. He was skeptical of abstract ideals that did not find their way into lived practice. In fact, what he most revered in the person and life example of Jesus was that Jesus incarnated the presence and love of God. Vincent believed we are called to do the same. Furthermore, he suggested, Providence accompanies us in the process, helping us toward the realization of the mission entrusted to us.

As an institution bearing Vincent de Paul’s name, we are challenged to prioritize people. In our mission statement and in how we go about our life together, we strive to value and affirm the sacred dignity of all in concrete ways. Therefore, the encounters, actions, and decisions that unfold in our life, work, and study are inherently meaningful. Each is an opportunity to put what we most value into practice. Each is an opportunity put people at the center, especially those who may be impacted by our way of being together, our decisions, and our actions. Each can help us to remember that ultimately our work is contributing to a community and society that helps all people thrive.

We are not perfect. Sometimes we fall short. We’re not always ready for the situation. Sometimes our personal habits, practices, or leadership styles must be adapted to better make care for one another possible. Sometimes we lose sight of what’s most important. Or, it may be that some institutional policies, procedures, job descriptions, or goals need to be critically examined and adapted to better enable such care.

Whatever it may be, our Vincentian mission calls us to make the accompaniment and support of people the heart of what we do and how we do it.

Clearly, we will continue to earnestly strive for larger and very important goals, such as greater justice and equity in our society and world, the sustainability of our planet, an end to violence, and the alleviation of poverty. These remain our end goals and larger vision. Yet perhaps what we manage best along the way, amid our daily journey, is that next encounter with the person before us or that next action that may impact other human beings in our care. In these situations, and in your approach to your life and work at DePaul, how do you—how do we—put people first? As an educational institution, isn’t that what we are most about in the end?

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

Vincentian Personalism and the Legacy of Martin Luther King, Jr.

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“Personalism … gave me metaphysical and philosophical grounding for the idea of a personal God, and it gave me a metaphysical basis for the dignity and worth of all human personality.”
Rev. Dr. Martin Luther King, Jr.[1]

Martin Luther King, Jr. was one of the most inspiring and influential figures of the twentieth century, not only in the United States, but throughout the world. As is the case with most if not all such heroic figures, any careful study of King’s life shows that while he was indeed a unique figure in some ways, he did not accomplish anything alone. His achievements were done in cooperation with countless other people, a few who are famous to us and many unknown to us. As we approach Martin Luther King, Jr. Day on January 16, we are not only honoring him as an individual but also those countless people and the principles for which they stood and sacrificed.

In reflecting upon the ideas and ideals that drove Dr. King and that he communicated to us in both words and deeds, it is compelling for us here at DePaul to note Dr. King’s connection to personalism. We at DePaul, especially in the context of our mission, speak often of Vincentian personalism as a driving force in both the “why” and the “how” of what we do. Personalism is not a term that we take directly from Vincent but one that we have found fitting to describe the core values he lived and, perhaps even more so, the values that the men and women who have served the organizations he founded lived out under his inspiration and guidance. As a philosophical or theological term, it has been used in different ways by many different thinkers starting in the nineteenth century.[2] There are deep connections between Kingian and Vincentian personalism.[3]

As my opening quote illustrates, Dr. King’s understanding of personalism was at the heart of his understanding of the world. In a way that resonates with Vincent’s understanding and with our commitments here at DePaul, personalism defined how Dr. King saw God and how he saw human beings. Each human person was filled with dignity and worth. For King, as for Vincent, this dignity was honored more in practice and in relationship than in abstract philosophy or even theology. King famously hoped that after his life he would be remembered not for his education or awards but as someone who “tried to love somebody …to love and serve humanity.”[4]

For Saints Vincent and Louise and other Vincentians, just as for Dr. King and the countless other leaders and participants in the African American freedom struggle, the sacred insights of personal encounter and individual dignity led to a realization of the need for organization and movement for systemic change.[5] Above all, it led to an understanding that the material and spiritual needs of individuals can only be met in community. DePaul University has the size, resources, and organization to serve many people well. Still, at our best, our students experience DePaul through personal relationships in which they feel seen and honored, relationships in which they feel that they belong.[6]

Dr. King popularized the vision of a beloved community where the dignity of all could truly be honored. He identified the primary obstacles to making this a reality amid the evils of poverty, racism, and militarism.[7] The practice of personalism can give us not only a “why” and a “how” but hope and a deep faith in the purposefulness of our work. We embrace challenges along the way, profoundly trusting in the destination of our journey.

What inspirations do you take from the legacy of Dr. King, personally and professionally?

What challenges do you think these concepts invite us to address as DePaul?

Reflection by: Abdul-Malik Ryan, Asst. Director Religious Diversity & Pastoral Care, Muslim Chaplain

[1] Martin Luther King, Jr., Stride Toward Freedom: The Montgomery Story (Boston: Beacon Press, 2010), 100.

[2] See Stanford Encyclopedia of Philosophy, s.v. “Personalism” by Thomas D. Williams and Jan Olof Bengtsson, 2022, https://plato.stanford.edu/entries/personalism/ and Wikipedia, s.v. “Personalism,” last modified December 27, 2022, 10:50, https://en.wikipedia.org/wiki/Personalism.

[3] King and Vincent would both see all of these concepts as rooted in their shared Christianity and in the teaching and example of Jesus (peace be upon him), but the concepts have also been resonant and inspiring to many who are not Christian, including myself.

[4] See King’s sermon, The Drum Major Instinct, which he gave on February 4, 1968. For more on this, see: https://www.africanamericanreports.com/2018/01/transcript-martin-luther-king-jr-drum.html.

[5] As Guillermo Campuzano, C.M., shared last year, “The systemic racial justice of Dr. King’s utopia is a Vincentian issue that we embrace from our own convictions and for our vocation. His dream is not strange to us. Our Vincentian sociology, theology, and anthropology naturally bring us to this cause. We are on the move, marching with God for a world free of hate.” See Campuzano, “Rev. Dr. Martin Luther King Jr.: ‘We are on the move now… Our God is marching on,’” The Way of Wisdom (blog), January 10, 2022, https://blogs.depaul.edu/dmm/2022/01/10/rev-dr-martin-luther-king-jr-we-are-on-the-move-now-our-god-is-marching-on/.

[6] On the complementary relationship between Vincentian personalism and professionalism, see Mark Laboe, “Both/And: Vincentian Personalism and Professionalism,” The Way of Wisdom (blog), November 8, 2021, https://blogs.depaul.edu/dmm/2021/11/08/both-and-vincentian-personalism-and-professionalism/, and Edward R. Udovic, C.M., “Two Sides of One Vincentian Mission Coin: Personalism and Professionalism,” The Way of Wisdom (blog), January 10, 2019, https://‌blogs.‌depaul.‌edu/‌dmm/‌2019/‌01/10/two-sides-of-one-vincentian-mission-coin-personalism-and-professionalism/.

[7] “The Triple Evils,” The King Philosophy, The King Center, accessed January 5, 2023, https://‌thekingcenter.‌‌org/about-tkc/the-king-philosophy/.

Both/And: Vincentian Personalism and Professionalism

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The great genius and the challenge of the Vincentian way lies in simultaneously bringing together a keen attention and care for the dignity and uniqueness of each person, particularly those who are marginalized, with a zeal to do good well: that is, to improve systems that are ineffective and to innovate thoughtfully and creatively to best meet current needs. In the Vincentian tradition, the ongoing question—What must be done?—requires the integration of the affective and relational dimensions of our humanity with the effective, pragmatic, and systemic dimensions of the social challenges that we face. This both/and approach was at the source of Vincent’s transformative, generative, and long-lasting mission, which continues today through our work at DePaul University as well as in the work of those who serve in the larger Vincentian family.

When we reflect on the fruitful tension or balance between these two equally important characteristics of our Vincentian mission—whether these are seen as personalism and professionalism, affective and effective, interpersonal and systemic, or charity and justice—and the particular problems we face in our work or in broader society, we see how often one is favored or valued over the other. We may find, quite frankly, that it is much easier to sustain a driving focus on excellent performance and achievement at the expense of compassionate care and attention to the unique circumstances of each individual. On the other hand, it may be simpler to be permissive, flexible, and accommodating without regard for maintaining high standards of consistent quality and excellence. At a university like DePaul, the tendency to collapse the creative tension between these two characteristics in favor of one or the other may happen in the workplace, the classroom, the boardroom, or the playing field. Discerning the best approach in any given situation requires careful thought, a discerning heart, courageous patience, and the wisdom of experience, which is so often gained by drawing on the insight and support of others.

Maintaining an integral approach, bringing in both “sides” of this Vincentian way, is not easy. Perhaps this is why Vincent and Louise and those who followed them made a habit of regular meditation and prayer and lived and served within a community of belonging and accountability as they sought to fulfill the mission entrusted to them. When facing complex problems or social issues, there are no one-size-fits-all solutions or clear roadmaps that can steer us around the collective care needed to balance Vincentian personalism and professionalism. Vincent would tell us that “wisdom consists in following Providence step by step.”[1]

In what ways do you attend both to Vincentian personalism and professionalism at the same time in your individual and collective work at DePaul? What are the habits or strategies that you and your team have found to do so?                     

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

[1] Letter 270, To Bernard Codoing, Superior, in Rome, 6 August 1644, CCD, 2:521. Available at: https://via.library.depaul.edu/vincentian_ebooks/27/.

 

Join us for these upcoming programs focused on bringing together Vincentian personalism and professionalism:

Vincentian Mission and Management: Walking the Talk   

Thursday, November 11th, 3:00 – 4:30 pm

Virtual Event

Register Here

Our cherished Vincentian mission at DePaul is made real in the daily actions implemented, decisions made and relationships formed by those who make up the university community – and that especially includes those who manage other people and play a distinct role in helping to establish and maintain the working environment and culture enabling all to flourish. This program is designed specifically for managers at DePaul to gather with other managers who regularly ask themselves how our Vincentian mission can inform and guide them in what they do and balance Vincentian personalism and professionalism. After some introductory comments and ideas shared by experienced managers and Mission Ambassadors, Darryl Arrington and Hiwote Tamrat, there will be an opportunity to raise questions and glean from the wisdom of those gathered. Based on interest, we will consider future ways to provide ongoing support to managers around the practice of mission integration in their daily work as managers at DePaul.

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Sustaining the Mission

November 16, 3:30 pm to 5:00 pm

Virtual event.

This virtual workshop from Mission and Ministry is focused on the practice of “mission integration,” that is, ways of applying DePaul’s Vincentian mission to one’s daily life and work at DePaul. Participants will be invited to reflect on how they might be agents or leaders for mission in their areas of responsibility and influence.

Registration: Sustaining the Mission Fall Quarter 2021

Seeds of the Mission: Tyneka Harris Coronado

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Vincentian Personalism 

Coined at DePaul in the 1970s, the term Vincentian Personalism refers to the Vincentian family’s dedication to human dignity and holistic care. St. Vincent de Paul and St. Louise de Marillac approached their work with a person-first lens. They saw each person they encountered, whether rich or poor, as God’s beloved creation. This was evident in their commitment to care for both the physical and spiritual needs of those on the margins.  

Vie Thorgren, a Vincentian leader in Denver, Colorado, says, “There is no such thing in the Vincentian family as someone who does not belong.” To Vincent and Louise, nobody was invisible. They recognized the worth and gifts in each person they encountered and sought to create a sense of belonging for those who were often forgotten or excluded from the narrative.  

In this sense, we strive to foster a sense of belonging at DePaul. We hope that every student, staff, and faculty member who is part of the DePaul community feels seen for their whole personhood. A DePaul education goes beyond intellectual development and seeks to cultivate holistic growth. We hope that each student who graduates from DePaul understands their larger sense of purpose in the world beyond their resume, degree, or job title. We are spiritual as well as academic, personal as well as professional. 

Servant Leadership 

In 1977, Robert K. Greenleaf wrote, Servant Leadership: A Journey into the Nature of Legitimate Power and Greatness.(1) This book invited readers to turn their understanding of leadership on its head and imagine an effective leader as someone who approaches their work with humility and selflessness rather than emphasizing power. Greenleaf’s research articulated foundational qualities of leadership similar to those with which Vincent approached his work. Some of these qualities include the following questions: 

  • Do those served grow as persons?  
  • Do they, while being served, become healthier, wiser, freer, more autonomous, more likely themselves to become servants?  
  • What is the effect on the least privileged in society; will they benefit, or, at least, not be further deprived?(2) 

Servant leadership is rooted in active listening. For the Vincentian family, this means building relationships with a community, hearing their stories, and understanding their needs before taking action. As Vincentians, we do not seek to “fix” but rather to be in solidarity. This requires asking the questions, “What do you need? How can I be of service?” before taking action. It is a way of rejecting the false sense of savior-ism and seeking instead mutual, meaningful relationships. 

In the article, “Servant Leadership in the Manner of St. Vincent de Paul,” J. Patrick Murphy, C.M., writes, “Vincent came to servant leadership through prayer and scripture. He was inspired, for instance, by the passage from Luke: ‘Earthly kings lord it over their people. Those who exercise authority over them are called their benefactors. Yet it cannot be that way with you. Let the greater among you be as the junior, the leader as servant.’”(3) 

Servant Leadership seeks to dismantle inequitable power structures and place people on even ground. Murphy goes on to write, “Vincent turned the church upside down (we truly can think of it as an inverted pyramid) to put the poor on top with the rest of (society) in service and support.”(4) We see this lived out in the structure of the Daughters of Charity. Instead of being called Superior Generals, as many leaders are called in Catholic faith communities, the Daughters refer to their community leaders as Sister Servants.  

Servant Leadership is inseparable from Vincentian Personalism; both are bound up in the way Vincentians see and treat people. A Vincentian leader is concerned not with authority but with the well–being and dignity of those in their care. 

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1) Robert K. Greenleaf, Servant Leadership: A Journey into the Nature of Legitimate Power and Greatness (New York: Paulist Press, 1977), 335 pp. 

2) J. Patrick Murphy, C.M., “Servant Leadership in the Manner of Saint Vincent de Paul,” Vincentian Heritage 19:1 (1998), p. 122. See: https://via.library.depaul.edu/vhj/vol19/iss1/7/  

3) Ibid., 123. 

4) Ibid., 124. 

The Soul of Good Leadership

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“When I said that you must be unwavering as to the end and gentle as to the means, I am describing to you the soul of good leadership.”  Vincent de Paul (CCD, 2:403)

Checklists, systems, and metrics can serve important purposes in ensuring the consistency and effectiveness of our performance. However, if we consider the “soul” of good leadership, we recognize that these things can only get us part of the way there. There is more to good or soul-full leadership than simply following a prescriptive recipe. The soul of good leadership includes an ability to intuitively discern the signs of the times, the flexibility to adapt to circumstances beyond our control, the courage to take risks while remaining committed to guiding principles, and the grace to relate to others as human beings in a way that exhibits compassion and concern. How do you engage with the “soul” of good leadership in your life’s work, and how do you help others to do the same?

Practicing Charity on the Way to Justice

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“Charity is the cement that binds communities to God and persons to one another.” Vincent de Paul (CCD, 2:413)

For some, charity is construed negatively because it is equated to paternalism or perhaps a band-aid – – an approach that fails to address the root causes of systemic injustice. When viewed this way, Vincent de Paul’s notion of charity can strike us as inadequate and even problematic if applied uncritically to today’s world. Yet, to understand Vincent effectively we must re-contextualize his teaching and practice of charity in a meaningful way for our time, such as understanding it as the affective and relational dimension of social justice. Charity, or its Latin root “caritas,” translates closely to our present-day notion of love. Re-contextualizing Vincent’s charity, then, presents us with a challenge rather than a concept easily dismissed. Is justice truly possible in the absence of charity? How can we channel our generosity and compassion for others into actions that communicate love and move us towards justice?