Saint Vincent De Paul: His Perceived Christological Thought Pattern on Charity and Christ in the Poor

By Michael I Edem CM

The entire work is divided into three parts. Each part has its accompanying chapters with corresponding introductions and conclusions.

It is the incarnation that necessitated the self-emptying and self-abasement of Christ. It is the same mystery that underlies his passion and crucifixion and eventual resurrection. The mystery of incarnation capped with experiential events forms the tap root of this global vision of Christ in the poor. It is central to his theology of the poor, Christ in the poor and the poor in Christ. The incarnation and experiential events furnish the inclination and orientation Vincent’s thought pattern possesses. Such penetration and globalization process concerning the word “incarnate” are in line with the Church’s “permanent need of theological reflection.” The special inclination acts as a veneer that links other aspects. It forms a continuum, permeating and illumining the mystical link of the Vincentian Christ in the poor and the poor in Christ.

• Language: English
• Publisher: Xlibris US
• Release date: Feb 14, 2019
• ISBN: 9781796015324

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Copyright © 2019 by Michael I. Edem CM.

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775129

TO

THE DECEASED DAUGHTERS OF CHARITY FROM THE BRITISH PROVINCE

SR. FRANCES BURKIN (THE FIRST DAUGHTER OF CHARITY FROM THE BRITISH PROVINCE TO DIE IN NIGERIA) AND ALL OTHERS FROM THE PROVINCE

AND TO

THE DECEASED NIGERIAN DAUGHTERS OF CHARITY

SR. CATHERINE OKAFOR

SR. ROSELINE IDOKO

SR. FUNMILOLA ARIFAYAN

SR. PREYE EWAREWA

SR. IJEOMA IJEFUHA

SR. THERESA MADU

SR. SUSAN UDUNNA

Contents

Foreword

Foreword B

Preface

Acknowledgments

Introduction

Part 1A

Historical Background Of Seeing Christ In The Poor

Chapter 1   The Author Of The Conferences

1)   The Person Of Vincent

2)   Parentage

3)   His Education, Seminary Training, And Ordination

4)   The Future Fortune And The Debtor

5)   The Slavery Experience

6)   Escape To Freedom And Journeys

Conclusions

Chapter 2   The Author’s Conversion

1)   The Role Of His Slavery Experiences

2)   Some Major Happenings

Conclusions

Chapter 3   The History Of The Epoch Of The Conferences

1)   The Religious War

2)   Some Influential Factors

2.1) Population Or Demography

2.2) High Mortality Rate

2.3) Agriculture

2.4) Famine

2.5) The Vagabonds

2.6) The Economic Crisis

2.7) Transportation

2.8) Some Internal Struggles

2.9) The Thirty Years’ War

3)   Vincent’s Intervention In The Internal Situation

4)   The Social Structure Of Society

4.1) The King

4.2) The Nobles

4.3) The Middlemen

4.4) The Peasants Or The Countryside People

4.5) The Clergy

Conclusions

Chapter 4   The Poor And The Poverty Of The Time

1)   The Misery Of The Poor

2)   Poverty And Criminality

3)   The Poor And Respect

4)   Abandoned Children

Conclusions

Chapter 5   The Foundations

1)   The Folleville Experience

2)   The Foundation Of The Congregation Of The Mission

3)   Châtillon

4)   The Experience

4.1) Confraternity Of Charity Vis-À-Vis The Ladies Of Charity’s³⁷³ Foundation

4.2) The Foundation Of The Daughters Of Charity

Conclusions

Chapter 6   Time And Style Of Delivery

1)   The Conferences To Members Of The Congregation Of The Mission

2)   The Conferences To The Daughters Of Charity

Conclusions

Chapter 7   Presentation And Analysis Of The Conferences

1)   Presentation Of The Conferences

Conclusions

Part 1B

Sources And Affinities (Analysis) Of The Perceived Christological Charity Of Seeing Christ In The Poor

Chapter 1   Vincent’s Scriptural Understanding Of Christ In The Poor In The Conferences

Vincent’s General Use Of The Scripture

Conclusions

Chapter 2   Vincent’S Idea Of God In The Poor: Old Testament Perspective

1.   The Jubilee: The Social Liberation Of The Poor

2.   Anyone Who Steals From The Poor Steals From God

3.   God Defends The Poor Oppressed By Leaders

4.   Generosity To The Poor Is Generosity To God

5.   God Is The Protector Of And Defender Of The Poor

Conclusions

Chapter 3   Christ In The Poor: New Testament Perspective

1.   Mark’s Gospel

1.1) He Will Certainly Not Lose His Reward

1.2) Go Sell Everything And Give The Money To The Poor

1.3) Anointing At Bethany: Judas And The Money Of The Poor

Conclusions

2.   Matthew’s Gospel

2.1) The Afflicted Members Of Our Lord

2.2) You Will Find Rest For Your Souls

2.3) I Shall Be There With Them

2.4) In Serving The Poor, One Serves Jesus Christ

2.5) What Belongs To The Good God Belongs To The Poor

2.6) You Go To The House Of The Poor, You Find God There

Conclusions

3.   Luke’s Gospel

3.1) Serve The Poor With Cordiality, Gentleness, And Compassion

3.2) Serve The Little Children As If Demanded By God

Conclusions

4.   Johannine Writings

4.1) There Is No Greater Love

4.2) Love One Another

5.   Pauline Writings: Bear One Another’s Burdens

Conclusions

Chapter 4   Vincent And The Church’s Tradition

1.   The Patristic Fathers

2.   Saint Gregory Nazianzen/Nazianzenus (ca AD 330–ca AD 389)

3.   Saint John Chrysostom (AD 344/345–AD 407)

4.   Saint Gregory Of Nyssa (ca. AD 335–AD 394)

5.   Saint Caesarius Of Arles (ca AD 470–ca AD 542)

6.   Saint Augustine Of Hippo (AD 354–AD 430)

7.   Saint Francis Of Assisi (1182–1226)

8.   Saint Francis De Sales (1567–1622)

Conclusions

Chapter 5   Saint Vincent De Paul And L’école Française

1.   Origin, Problems, And Meaning

2.   Origin

3.   Problems And Meaning

4.   The Doctrine

5.   Theocentricism, Christocentrism

6.   Incarnation Of The Word And Becoming Poor

Conclusions

Part 2

Saint Vincent De Paul: His Perceived Christological Thought Pattern On Charity And Christ In The Poor

Chapter 1   Vincent’s Perceived Christological Thought Pattern: Christ, The Poor And Servant

1.   Christ Who Became Poor

i. Birth

ii. Flight Into Egypt

iii. Work At Nazareth

iv. Public Ministry, Vagabond Life?

v. The Choice Of The Apostles

vi. Suffering And Death

2.   The Consequence For The Daughters: Imitation Of Christ

2 a. Poverty Of Life

2 b. The Vow

2 c. Poverty In (Habits), Clothing, And Eating

2 d. Conformity To The Will Of God

3.   The Faith Vision Of Christ In The Poor

3 a. Turn Over The Medal To See Christ In The Poor

Conclusions

4.   Christ Who Served The Poor Himself

4 a. Through Preaching

4 b. Cure Of Those Who Came To Him And Visiting Those At Home

4 c. The Daughters’ Imitation Of The Services Of Christ

5.   Doing What Christ Did On Earth

5 a. Authentic Service In The Spirit Of Christ

5 b. Caring For The Neighbor

5 c. Taking Medicine Or Food To The Sick

5 d. Going To Them

5 e. Caring For The Foundlings Or Orphans

5 f. Caring For The Wounded Soldiers

5 g. Corporal And Spiritual Care

5 h. Instructing The Ignorant In Faith

5 i. Training The Instructors

5 j.to Live Well: The Little Foundlings

5 k. To Live Well Or To Die Well: The Sick Poor

5 l. Instructing By Example

5 m. A King As An Instructor

Conclusions

Chapter 2   The Motivating Principle Of Charity And The Servants Of The Poor

1.   Why Serve The Poor?

2.   In Faith

2 a. Honoring Jesus Christ In The Little Children Or The Foundlings

2 b. The Poor As Our Lord And Masters

3.   In Charity: The Love Of God And Neighbour

3 a. Following The Action Of The Blessed Virgin Mary And Other Women Saints

3 b. For Salvation And One’s Perfection

3 c. To Help Them Go To Paradise

3 d. Honoring The Life Of Our Lord On Earth And On The Cross

4.   Quality Of Service, Attitude To Be Adopted While Serving The Poor

4 a. Encouragement

4 b. Compassion And Consolation

4 c. Modesty And Purity

4 d. Sight

4 e. In Hearing

4 f. Honor

4 g. Zeal

4 h. Trust In Providence

4 i. Faith

4 j. Simplicity And Humility

4 k. Collaborating With Christ In Communion To Serve The Sick

4 l. Patience And Respect

Conclusions

5.   Christ Is To Be Respected In The Sisters Who Serve The Poor

5.i In Faith: The Defense Of The Blessed Trinity

5.ii. The Superior As The Blessed Virgin

5.iii. Special Respect To A Special Body In The Church

5.iv. Giving Way As A Mark Of Reverence

5.v. Daughters Of The Same Father

5.vi. Spouses Of Jesus Christ

5.vii Servants Of Jesus Christ

5.viii. Daughters Of God

6.   In Charity

6.i. Cordial Respect

6.ii. Care Of Sick Aughters Of Charity

Conclusions

Chapter 3   The Uniqueness Of The Poor

1.   Preferential Treatment Of The Poor

1 a. Preferring The Service Of The Poor To Prayer And Mass

1 b. Instructing The Sisters For A Better Service Of The Poor

1 c. Boldness And Courage In Seeking Justice For The Poor

1 d. Preferring The Comfort Of The Sick To Everything Else

1 e. Unity Of The Sisters For A Better Service

1 f. Changing The Order Of The Day For The Sake Of The Poor

1 g. No Reception Of Visitors For The Sake Of A Better Service Of The Poor

1 h. Leaving God For God

Conclusions

2.   They (The Poor) May Throw Heaven Open For You

2 a. The Useful Examples Of The Children

2 b. The Grace Of Serving The Little Poor Children

2 c. Sharing In The Praises They Give To God

2 d. God Accepts The Service You Render To The Children

2 e. They Will Come As A Crowd To Welcome You

2 f. The Poor Have The Advantage Of Opening Heaven For You

Conclusions

Chapter 4   Necessary Attitudes

1.   Prayer In The Service Of The Poor

1.i. The Presence Of God In Serving The Poor

1.ii. Begin Prayer With The Presence Of God

1.iii. Marching In The Presence Of God To Go And Serve

1.iv. Practice Of The Presence Of God

1.v. God In Al Parts Of My Body

1.vi. Methods Of Good Prayer For The Service Of The Poor

1.vii. Attention At Prayer

1.viii. Practical Fruits Of Prayer

1.ix. Prayer And The Grandeur Of The Love Of God

1.x. Prayer And The Service Of God And The Poor

1.xi Prayer And The Motivating Principle

1.xii. Prayer And The Conservation Of The Oul For The Service Of Christ In The Poor As Nourishment, Ornament, And Soul Of The Soul

Conclusions

2.   Obedience And Indifference In The Service Of The Poor

2.i. The Necessity Of Obedience In The Service Of The Poor

2.ii. Obedience To The Superiors For The Sake Of Service

2.iii. Obedience To The Ladies Of Charity And Doctors For The Poor’s Service

2.iv. God Demands You To Serve The Poor

2.v. Giving Up Self To Serve The Poor

2.vi. Whatever You Do Out Of Obedience Is Most Pleasing To God

2.vii. Disposition To Accept Whatever Comes

2.viii. Freedom From Attachment In The Service Of The Poor

2.ix. Promptness Or The Readiness To Go Wherever One Is Sent

Conclusions

Chapter 5   Some Distinctive Characteristics Of Saint Vincent

1.   Simplicity

1 a. Preaching Style And Method

1 b. Method Of Teaching

2.   Concreteness And Humility In Teaching

3.   Corporal And Spiritual Care Of The Sick By The Rich

4.   Emancipation Of Women

5.   The Poor-Oriented Focus

6.   Closing The Gap Between The Transcendental And The Immanent God

7.   Blending Of Theory And Practice

Appendix

Notes

Bibliography

FOREWORD

I am glad to have had the opportunity of reading the three parts of your work on Saint Vincent and his vision of the apostolate among the poor. I note that a fourth part is planned, dealing with the consequences of this vision, perhaps in relation to current circumstances. That too should make interesting reading.

Initially, it seemed as if the work would be largely biographical in the way José Maria Roman’s St Vincent de Paul is, but gradually it became clear that what it aims to provide is a theology and a theoretical spirituality based on Christ’s self-identification with the poor and Saint Vincent’s grasp of that reality. This places the work more in the line of Toscani’s The Spirituality of the Poor (La mistica dei poveri) and the numerous other writers who have dealt with or touched on the same theme. I was glad of this, as I do not feel there is scope for another biography just yet and in any case, one is on its way from a very distinguished Irish writer called Allison Forristal, who is a professional historian at the National University of Ireland Galway. The uniqueness of your work is that it is, I think, the only one to approach the theological and spiritual questions in English.

I am certain that anyone who takes the trouble to read the work will benefit spiritually and intellectually from doing so. It is unfortunately the case that the Vincentian family is so pragmatically inclined that for every one confrere or sister who writes something substantial like this, there may not be more than ten who would read it. But I would advise you not to be put off by this fact, which only means that it will take longer for the ideas to trickle down. Courage, mon ami!

With all kind wishes,

Yours sincerely in Saint Vincent,

REVEREND FATHER MYLES J. READEN ISCM (Indignus Sacerdote Congregatio Missionis)

FOREWORD B

The Daughters of Charity of St. Vincent de Paul, Province of Great Britain, are pleased to welcome this book which Fr. Michael Edem CM has written primarily for the Sisters, the Vincentian Family, and also the wider public. At the time of writing, Fr. Michael is a treasured friend, living and working closely with the Sisters in the Thamesmead area of London as Superior of the local Nigerian Congregation of the Mission. It is therefore a particular pleasure for me to thank Fr. Michael for his authorship of this book and his contribution to our Vincentian Spiritual reading.

As he takes us through St. Vincent’s early life, priestly beginnings, and the events that shaped Vincent’s own vocation, he draws again for us a familiar and much loved story. Together with scriptural reference and theology drawn from a variety of schools and sources, Fr. Michael traces the growth of Vincent’s own spirituality. Honing in on Vincent’s writings, he identifies for us and articulates again the presence of Christ in the poor and the poor in Christ as the founding incarnational principle of charity, the bedrock of our shared charism.

Fr. Michael, thank you for drawing us back to some of the lost fundamental Vincentian principles in a deeply spiritual and accessible way. May St. Vincent continue to inspire us with new and fresh insights for living his spirituality in action for today’s world.

SISTER ELLEN FLYNN DC

Visitatrice of the British Province

Daughters of Charity of Saint Vincent De Paul, Great Britain

PREFACE

The book Saint Vincent de Paul: His Perceived Christological Charity of Christ in the Poor by Father Michael I. Edem CM is another special gift of God to the Vincentian Family and to all men and women of goodwill whose hearts have been broken by sympathy and with open hands are now ready to render faithful and loving service of Christ to the poor. Beyond a biographical presentation, the honey in this beehive theologically and theoretically exposes a Christocentric spirituality which elucidates the self-identification of Jesus Christ in relation to the poor within the ambient of reality in the mind of Saint Vincent De Paul.

The historical perspective of this book in the light of its thrust is something worthwhile. The person of Saint Vincent de Paul and the providential nature of his vocation and work, which led to the establishment and nourishment of confraternities and congregations with the specific mission of service to the poor, are crystalized as one reads this compendium of love in the service to the poor. Prominent in this treasure is the systematic analysis of the religious influences alongside the biblical foundation which characterize Saint Vincent de Paul’s notion of the poor and his approach toward them in relation to the consolidation of his thought and mission pattern of finding Christ in the poor and the poor in Christ.

The book accentuates the relationship which Saint Vincent de Paul had with Christ as the vital force behind the Saint’s love and service of the poor. It reveals the concrete stages of the theological developments of the Saint and demonstrates it by way of the practical analogy reflecting his mission to the poor and, thus, explaining the possibility of his writing common rules for his members and presenting the rules to the members. The author strongly indicates the uniqueness of the poor in the mission of Christ in his work as a reason why true love and service of the poor is true love and service of Christ, who became poor for our sake and led the life of preferential option for the poor. The book points out the relationship between the rules for the mission and the esteem the mission often receives.

The book informatively presents the historical and political circumstances that gave rise to the geometrical increase of poverty in the seventeenth-century France amidst the riches of the state. This background led to the providential founding of the Confraternity of Charity, the Ladies of Charity, the Congregation of the Mission, and the Daughters of Charity and the origin and style of the conferences that greatly reflected his notion of the Christological perception charity of Christ in the poor.

The Sacred Scripture, the Fathers of the Church and the French School of Spirituality were properly utilized by the author in the writing of this masterpiece which I believe will make a significant presence in the universal church library, in the library of the Vincentian family, and in the world library of books, fostering the freedom and welfare of the poor in the society.

I thank God almighty for the gift of this treasure to the world and I congratulate the author, Father Michael Edem CM for taking the time to write this book out of his vast knowledge and experience of the Vincentian spirituality and life. I recommend this book to all and sundry who desire to serve the poor in Christ and Christ in the poor.

VERY REVEREND FATHER CYRIL N. MBATA CM

Provincial Superior

Congregation of the Mission, Province of Nigeria

September 27 (Feast of Saint Vincent de Paul), 2018

ACKNOWLEDGMENTS

Many people at various stages have contributed to this work seeing the light of day. I am very grateful to all of them, beginning with the librarian and the library administrators of Salesian University, Rome; Urban University Library, Rome; Saint Thomas University (Angelicum), Rome; the Leonine College Library, Via Pompeo Magno, Rome; and Father Luigi Mezzadri CM for his wonderful insight and suggestions, special thanks to him.

Also, Kennesaw State University Library, Cork County, Georgia, deserves a special mention for getting articles that were not immediately available in their university library for me from other universities. I thank Enobong Akpan [the daughter of late Professor Akpan, University of Uyo] who was a student there and who introduced me to the librarian.

The following also share specifically in the appreciation: the Archive of the Congregation of the Mission, Maison Mere, Paris, France, and the archivist, Father Claude Lautissier CM; Father Tom Davitt CM, who was the archivist of the General Curia of the Congregation of the Mission, Rome, when this work was in its embryonic stage, for making the original work of the first biographer of Saint Vincent by Louis Abelly in its seventeenth-century original form available to me. These will forever be remembered.

The archivist and the Archive of the Daughters of Charity of Saint Vincent de Paul, Rue du Bac, Paris, France; and the Provincial Archive of the Daughters of Charity, Blackrock, Ireland, occupy a prominent place in the catena of appreciation as they provided materials that were very unique and helpful to the work. The same applies to Libreria Editrice Vaticana, Rome, and the Pontifical Justice and Peace Commission, Rome. I owe them a great deal.

COVIAM Library and the Vincentian Provincial House Enugu, Nigeria; the Province of Salamanca, Spain; and the director of CEME publications, who provided most of the books in Spanish used in this work occupy a pivotal position in the catalogue of thanks. It is the CEME director who donated the first Vincentian Dictionary of Spirituality in Spanish to me. That memory remains evergreen. The Library at Milagrosa, Pamplona, Spain, and including the late Very Reverend Father Myles John Rearden CM, who took special interest in this work and made very critical and constructive appraisal of the work and equally wrote the Foreword; the British Provincial of the Daughters of Charity at Mill Hill, London, who accepted to write the other Foreword; my provincial superior, Very Reverend Father Cyril Nnamdi Mbata CM, the Provincial of Nigeria, who gave consent to write the Foreword A; my niece Christy Okon Edem, who helped in forwarding the materials from the Kennesaw State University to me; my nephew Michael Bassey Edem, who sent the original bibliography to me; and Father Godwin Akpan, a Josephite priest ministering in Washington DC, who helped in converting the PDF document to word deserve unmitigated thanks.

Each of these has contributed immensely in one way or the other. All deserve special thanks and special mention. May they be greatly rewarded for their kindness and contributions.

INTRODUCTION

The entire work is divided into three parts. Each part has its accompanying chapters with corresponding introductions and conclusions.

Part 1A of this work has seven chapters. They unite to illumine the background to the conferences, which acts as a point of departure. Part 1A provides the history of the personality in question, the story of his conversion, the history of the era that the conferences were written, the poor and poverty of the time, the foundations of the Confraternity of Charity, and the Daughters of Charity, the time and style of writing the conferences, and the presentation of the conferences. This aspect brings part 1A to an end and opens up to part 1B.

Part 1B has five chapters. It has the onus of delving into the various influences and their contexts. It examines the religious influences and the biblical undertones that colored Vincent’s view of the poor and approach to them in relation to the developmental thought pattern and processes of evangelization and aid of the poor in Christ and Christ in the poor. To accomplish this, the Old and New Testaments, the fathers of the church, the French school of spirituality (or L’école française) will be touched. Part 1B has the task of unearthing the covert or overt links of Vincent with regard to Christ in the poor as the motivating principle of his charitable works. Parts 1 and 2 will be combined to form parts 1A and 1B in this publication part 3 becomes part 2. Convenience is the watchword here

Part 2 has five chapters. It is titled Saint Vincent Vincent de Paul:His Perceived Christological Thought Pattern on Charity and Christ in the Poor. This part takes up the practical points of Vincent’s theological developments and the application in concrete situations. In other words, he was involved in doing or in action before beginning a process of deep reflection on a particular act or event. That process showed itself in the composition of the common rules and their presentation to the members of the Congregation of the Mission and the little company of the Daughters of Charity. The work started and progressed before the rules came even though they were being lived before being seen written down and approved. His flexibility about the achievement of the goal of Christ in the poor in service and evangelization come out in various circumstances.

The task of this part includes presenting the idea and experience of seeing Christ as one who became poor and who decided to serve the poor, and the difficulties faced by the servants of the poor; their services from the optical mode of the saint come into focus too. Problems such as what constitutes the uniqueness of the poor that makes them to occupy such a position will equally surface. Why should the poor be served at all? Are the servants of the poor to serve them in a lackadaisical or carefree manner? Is there anything special in Vincent, or was he just a bundle of the totality? What distinguishes Vincent’s service from all others? These and many other questions will surface in this part.

At the end of his private debate, Vincent decided to voice out to the Daughters the esteem people have of them and their work. Speaking to them on January 22, 1645, on the observance of Rules, he re-echoed what he heard some people say about the Daughters:

Sisters, you have great reason to humble yourselves because of the plans God seems to have for you. If you only knew… . Blessed be God, my very dear Sisters! It’s for His glory. A few days ago, I was speaking about you to a great servant of God, Sisters; he told me with great feeling.¹

Vincent links this esteem with strict observance of the Rule, which was the point of discussion at hand. It is likely that the lifestyle and the apostolate of the Daughters provided an occasion for serious esteem too especially when one discovers the hidden motive or drive of serving Christ in the poor. Such a service becomes an incentive for treating every poor person with respect, not with discrimination but with equality, gentleness, and love. In this light, it is Christ who is thus treated. All the references in this book are from the French version of the conferences, documents, and letters.

This work was inspired by the Society of Jesus (Jesuits) zoning in on everything about Saint Ignatius of Loyola on discernment of spirits as the central focus of Ignatian Spirituality while studying in the Gregorian University, Rome. That gave a food for thought about the Vincentians worldword concerning Saint Vincent de Paul as the patron of all charitable works in the world as to what motivated him in acting the way he acted and thinking the way he thought. It is this reflection that zeroed in on this theme of Christ in the Poor and the Poor in Christ firmly rooted in the Scriptures. That accounts for the passion of Vincent and his interpretation of everything in the light of truth linked with the last judgment and eternity but with a basis in the real world.

PART 1A

HISTORICAL BACKGROUND OF SEEING CHRIST IN THE POOR

Part 1A of this work investigates the historical context of the conferences. Such investigation cannot but explore a little of the person of Vincent de Paul, who is the brain behind the conferences. It provides the background to the vision of Saint Vincent de Paul concerning the poor and Christ and Christ and the poor. It furnishes the seed, bed of later development and flowering of the saint in his speeches and actions. Part 1 comprises six chapters. A quick flash reveals the incumbent problematics of the various chapters and the task of investigation. This work indicates certain events worked positively or negatively toward the realization of the general theme of Christ in the poor while some aspects blurred or clarified it. To discover such riches, attention is greatly needed. The various subtleties give room for proper appreciation and understanding of the situation.

Chapter 1 examines the circumstances of his birth, environment, occupation of his family and that of his village, education, ordination and priesthood, his struggle to overcome poverty and the poor situation in which he was born and bred into, together with his eventual greatly disputed slavery experience, which purged some conceptions of his poverty and wealth. The aspect of his conversion and contributing factors indicating the long road to the emerging light and the seeds of perceiving Christ in the poor come into the scene.

Chapter 1 looks at the historical and political context and the factors that gave rise to so much poverty in the seventeenth- century France, his immersion in that context, and his struggle to liberate and serve the poor. The understanding of the priesthood and the problem of benefice in the seventeenth-century France from which Vincent could not be totally extricated; the crisis of the century; the prevalent poverty; the wars; the disasters, both natural and unnatural; the stratification of the kingdom; the misery of the populace; the wretchedness and poverty of the time; the foundation of the Fathers of the Missions, which was later called the Congregation of the Mission; and the factors that led to the primary foundation of the Confraternity of Charity, which later developed into the little company of the Daughters of Charity, all contribute in coloring, molding, and sharpening the life and works of the great and eminent French saint of the seventeenth-century, Saint Vincent de Paul, the patron of all charitable works.

The third chapter throws light on the misery that engulfed the kingdom and the abundance of the poor despite all the French wealth at the time as travelers noticed.

Chapter 4 focuses on the circumstantial events that led to the foundation of the Ladies of Charity and the eventual development of the congregation of the Daughters of Charity.

The last chapter of this first part takes a step to look at the time and style of the writing. How did the conferences originate? Were they a systematic formulation of Vincent himself, did others write them, or what role did he play in the writing of these conferences? In the same light, the foundation of the Congregation of the Mission will be treated. Equally too, was the congregation intentionally formed, or was there any prethought about its foundation? What were the circumstances, and who gave the push for it to get started? These are some of the challenging issues of the present chapter.

CHAPTER ONE

THE AUTHOR OF THE CONFERENCES

This chapter intends to examine the person of Vincent de Paul. Many questions will be raised in this chapter, and attempts will be made to answer them to give clarity: Who is this man? Was he from a rich or poor family? How many brothers did he have? Was he the only son? What was his occupation? Was he unique in such venture, or was it a common experience of his contemporaries? Who were his parents? How did they fare in life? What type of education did he have? Was it very difficult for him to go to school, or was it very easy? Who paid for his tuition, and how did the money come about? How did he get the idea of going to the seminary? Was that the best inspiration to go to the seminary? What were the circumstances surrounding his conversion? Did he find it very easy or very difficult? Was he always holy? Did Vincent disappear in the crowd, or did he stick out his head owing to his position, talent, and, later, holiness? These are some of the points that will be looked at beginning with the person of Vincent.

1)   THE PERSON OF VINCENT

All the volumes of the conferences revolve around the person of Saint Vincent de Paul. Pierre Coste CM, ² the editor of the first set of conferences, likewise one of his biographers, rendered the title of the three volumes of his biography on Vincent as Le grand Saint du grand siècle.³ Literally, this means the great saint of the great century. With this lovely title, he gives an indication of how he perceived Vincent. From the backdrop of a hidden village life and swine-herd,⁴ Vincent emerged under the bright sunlight of the sixteenth-century France on Easter Tuesday, March 28, 1581,⁵ being his birthday, as the third of six children of his parents. His was a family of four boys and two girls. The birth of Vincent came eighteen years after the Council of Trent had brought its final sessions⁶ to an end.

Vincent de Paul, who later became Saint Vincent de Paul, was born in a little village of Pouy,⁷ now called Saint-Vincent-de-Paul, near Dax at the Landes region in the Gascon Province bordering Bordeaux in the southwestern France. Like many young men in his village, he was a shepherd. He often referred to himself as a swine shepherd.⁸ Henry Bremond, referring to the ironic manner Vincent often referred to himself either as a swine herd or as a peasant, said:

Vincent de Paul does not seem to have been a much simpler character than Fénelon. On the contrary he was many-sided, subtle, rich in fine shades, unusual and most attractive. Hence a priori contrast should not be set up between his bluff-common sense⁹ and the mystic reveries of a Bérulle. After we have attempted to form a portrait of him, in all his complex truth, we shall feel less surprised that this simpleton can take his place amongst the subtle masters of the French School. He said often enough, perhaps too often, that he was only a peasant. In the same way, when Rollin sent knives to his friends, as a gift, he did so to remind them that ‘he had first begun to direct his steps towards Parnassus’ in the cyclops’ cave, or in other words, that he had been a cutler before he became a Rector of a University.¹⁰

He equally brings out the finesse, the sagesse, the refined, and the reverential manner of Vincent not only in attitude but even so in his use of terms. Thus, Even the word chastity was too expressive for him; he rarely pronounced it, so that its opposite might not be recalled to mind; he made use of the word purity, which is a word of wider signification.¹¹

It is the perception of Vincent’s worth that induced Eamon Devlin to go out of his way to defend Vincent’s eloquence, intelligence, knowledge, and learning culture. He says that it is not right to see Vincent as an ignorant man who discouraged learning. Vincent was rather a man who put all his talents at the disposal of his main aim, his haunting obsession with saving the poor.¹²

Vincent is sometimes presented as one who distrusted learning and the intellect. If this were true, how could he have encouraged the proper instruction of the Daughters or Young Women of the Lower Class¹³ or to study even at their leisure times so that they would be able to work effectively with the poor,¹⁴ or why did he have to praise the virtue of Marguerite Naseau, who taught herself how to read?¹⁵ He did not distrust learning or the intellect. He rather distrusted those who pretended to rely totally on the intellect¹⁶ as their god to the neglect of the heart. He equally distrusted the false mystics who relied on sentiments rather than on simple attitude on prayer. This is why he said that prayer does not depend on having visions and ecstasies. This is the saint of the Landes that Vincent specifies as in that part of the country where I come from¹⁷ in his profoundest perception of reality from the eyes and person of Christ¹⁸ and the poor.

Like many of his compatriots from the Landes, he knew how to use gestures and expressions to better convey what he used few words to express. What Bremond says of Vincent here is similar to a proverb Chinua Achebe is often identified with: When a child washes his hands well, he can eat with the elders.¹⁹ The humble origin and the constant confession of being from the countryside²⁰ should not let anyone to underrate Vincent in any way.

Vincent not only washed his hands well, but he also washed them so well that like a precious metal at the frontier, he became the source of dispute as to who owns it. There are some who are born great, and there are some who are made great, and there are some who become great. Vincent de Paul, who became Monsieur Vincent and later Saint Vincent, is surely among the third group. He became great. He was not born or made great.

Coste notes that up till 1887, there was no dispute as to where Vincent was born until a Spaniard Feliu y Perez very strongly emphasized that Vincent was born in the same place with Ignatius of Loyola, Francis Xavier, Teresa of Ávila, and other illustrious saints.²¹ One of the reasons given for such a position is that if Vincent had been a Frenchman,²² he would not have gone to study in Saragossa (or Zaragoza). Even if Vincent went to study at Saragossa University, that would not have deprived him of being a true Frenchman²³ and a true Gascon²⁴ as he often mentioned his background.

2)   PARENTAGE

His parents were Jean de Paul²⁵ and Bertrande de Moras. There was no confusion at all about the mother’s name, Bertrande, but the father’s name, Jean, was surely mistaken to be Guillaume by Collet²⁶. What happened to the date of birth of Vincent with Abelly also happened to the father’s name with Collet. After him came Maynard,²⁷ who gave the same rendition. Later writers discovered the mistake and soon corrected it and went back to the original one.

Vincent was born into a fairly large family of six children. He was the third child and had three brothers and two sisters. Although Vincent was from a poor peasant family who lived frugally like all peasants,²⁸ he soon grew up to easily mix with the great people of his days. From his experience of a country life, he spoke to the Daughters of Charity about the virtues of village [country] girls.²⁹ His parents lived from the proceeds of their own work³⁰ and ate the bread of the poor made from millet³¹ as distinct from the white bread eaten by the rich. Wine was reserved for feast days; the buvande and water were used by poor people³² while the rich drank wine normally at table during meals.

The little farmhouse, the Ranquine, in which Vincent was born was preserved for many years for pious veneration.³³ The house has since been reconstructed and has been shifted a little from its original position. The original site has been renamed Le Berceau, or the Cradle.³⁴ Vincent soon joined the rest of his brothers in pasturing the animals.

3)   HIS EDUCATION, SEMINARY TRAINING, AND ORDINATION

The education of Vincent took place not with great ease but with major setbacks of provision of funds. Coming from a poor background made the prospect of education very slim for him. His father decided to overcome that problem by getting him into school by sacrificing a great deal. Abelly describes well what happened:

The vivacity of spirit with which God had endowed the young Vincent began to appear and was so noticeable in such surroundings. His father soon realised that this child was destined for other things than pasturing animals. He planned therefore to send him to school, encouraged by his acquaintance with a prior in the neighbourhood.³⁵ This man was from a humble family himself, but it was known that he supported members of his family from the revenues of a benefice he enjoyed. In his simplicity the father imagined that with a little schooling Vincent too might receive a benefice and while serving the church might help to support his family.³⁶

With such thoughts, the father decided to sell the only pair of oxen owned and used by the family in farming to pay Vincent’s school fees. The gesture was a very big sacrifice for the family. Renaudin questions whether it was out of modesty³⁷ that Vincent was frightened of the great sacrifice since he put up some resistance. All the same, about 1591 or 1592, he was sent to the Franciscan college at Dax.³⁸ He was a boarder in the college for two years. It could be, in some way, Vincent was very happy to be out of the village setting and shed of the old clothing of poverty as he refused to go and see his father while still at the college at Dax. One day, his father came from the village to see him but was badly dressed. The father, Jean de Paul, was a little lame³⁹ and limped while walking. Vincent was ashamed to identify with his father because of the defect.⁴⁰ Vincent regretted the action later on in life and tried to make up for it when he was visited by his nephew. To undo what he had done badly, he introduced his nephew to the members of the community.

He was later entrusted to Monsieur De Comet⁴¹ from Pouy who resided at Dax and was a barrister there and a judge of Pouy. The section connected with Justice is still there, but the Franciscan school has been turned into a police station. The original name of Dax, which dates even before Vincent, is rendered as D’acq, which is somehow connected with water. The inscription is found in one of the old buildings near the courthouse in Dax. Another interesting inscription is the one on a wall perpendicular to the court: Here lived Vincent de Paul. M. de Comet was happy to admit Vincent to his home because of Vincent’s quick progress⁴² and developed a special affection for him. While living with M. de Comet, he became a private tutor to his two children. He studied in the Franciscan school for four years.⁴³ Encouraged by M. de Comet, he left for the University of Toulouse about 1595 or 1596.

Even with the big step forward, he refused the money his father remitted to him;⁴⁴ he rather preferred to take care of himself by teaching in a small academy offered to him at Buzet,⁴⁵ where the Roman soldiers pitched their tent near the river. This small town was a control post for the Roman garrison that stationed there. At the time of Vincent, Buzet had only one bridge that linked the other side of the river. The present rendering is Buzet-sur-Tarn. The lone solid bridge provided control and security.

Presently, the bridge is not used by vehicles although it can be accessed by pedestrians. The church called Notre-Dame De Grace is close by. It was a miniature fortress, which is still standing solidly till this day. It is very likely that Vincent taught the children of the soldiers since there was no school there. Vincent’s arrival must have been welcome news. Owing to Vincent’s excellent method of teaching, the academy soon grew, and many people patronized it. Vincent had to transfer that academy to Toulouse in order to teach and at the same time continue with his theological studies.⁴⁶ The break from his studies took place about September 1598.

He had to take the break to teach and get some money for his university expenses. Vincent was a man of many sides. At Toulouse, he lived at the third floor of College de Foix named after the cardinal that owned the building. He used to come down to the ground floor to render some help in the refectory while receiving some payment that helped with his schooling expenses. Today, College de Foix (literally, the College of Faith or The Faith College) is the mother house of the Sisters of Compassion. They are always eager to welcome the Vincentians and to take them on a tour of the place. What used to be partly the refectory and library is now the chapel for the Sisters of Compassion.

It was in the Faculty of Theology that Vincent registered for his studies on the way to priesthood. Abelly conjectures,that he also spent some time in Spain to complete his studies at Saragossa (University of Zaragoza)⁴⁷before returning to Toulouse. However, Mary Purcell adduces reasons why Vincent left for Saragossa. He left probably because of constant unrests and strikes coupled with violence and insecurity due to the presence of gangs and their troubles in the university or poor quality of education.⁴⁸ It is not likely that he would have taken the risk of traveling at a time when he was financially unbalanced coupled with the fact that he rejected the aid willed by his father before his death. There is a possibility that he must have continued in Toulouse from where he received tonsure and the minor orders in September 1596.⁴⁹

It is interesting to note that at the University of Saragossa, a painting of Vincent is clearly depicted at the entrance. This could have been caused by the fact that the Spaniards were trying to claim Vincent for themselves because of having many great saints, although of recent, the Spaniards are digging out some documents to prove that Vincent was a student there. With the reception of the tonsure, he automatically became an ecclesiastic—that is, a cleric, according to the old dispensation.

There are two opinions concerning the ordination of Vincent at Château-l’Évêque. One is in his favor, and the other indicts him seriously. The first one goes thus: Two years later, he secured the dimissorial letters from Guillaume de Massiot, the Vicar General of Dax, who issued them on behalf of Jean-Jacques de Sault, named during the Vacant See.⁵⁰ The Tridentine Reform had not yet taken off in France. It was prevented by the French parliament even though individual dioceses had made some efforts to initiate the reforms about 1615 in their various dioceses. The reception and permission took place about 1628. That was a very long time after the ordination of Vincent. Vincent received the subdiaconate and the diaconate orders respectively at the Cathedral Church of Tarbes at the hands of Salvat Diharse, the Bishop of Tarbes, on September 19, 1598.

Three months later in December 1598, he was ordained a deacon;⁵¹ he was seventeen years and a few months old when he became a deacon. He offered or rather made himself to be ordained a priest on September 23, 1600, at the little countryside chapel of Château-l’Évêque near Périgueux by the old bishop François de Bourdeilles, who was said to be virtually blind.⁵² In other words, Vincent was ordained by the bishop of Périgueux at the age of nineteen years and four months. For courtesy’s sake, many writers have been approximating his age of ordination as twenty. Whatever the case is, Vincent was underage when he was ordained a Catholic priest.

One would wonder why Vincent had to sidetrack his proper bishop and diocese of origin and make a dangerous journey to Périgueux, aware of the fact that the road was filled with brigands and robbers although he wisely preferred the sea voyage to traveling by road.⁵³ There are two opinions concerning the priestly ordination of Vincent at Périgueux. The first opinion holds that it is probable that Vincent skipped his proper bishop whom he perceived was about to begin or had already begun the implementation of the Tridentine Reform. He, therefore, armed himself with his certificates indicating the period of his theological studies, his bachelor’s degree, and authority to expound or lecture on the Sentences of Peter Lombard in the University⁵⁴ and left for ordination. Whether the Sentences were expounded or taught is another matter.

Immediately, one would sense a serious danger here, and Vincent was no fool to let himself be caught by the web and trap of Tridentine Reform, which was to be brought in by the newly appointed bishop of Dax. Vincent made use of the Lord’s saying very effectively: Be wise as serpents and harmless as doves (Matt. 10:16). He did not want any trouble. He had to avoid it at all costs. The astuteness of Vincent even at that age is very transparent. The trait of astuteness continued to manifest itself almost constantly in various situations. Vincent’s action does not collaborate the attempt of some to portray Vincent was a saint from the beginning.

At the same time, he did not forget the side motive that made him to go into the priesthood: the advancement of his family and comfortable retirement even though he felt himself called. Vincent wanted to get his retirement and benefice quickly; he offered himself for ordination⁵⁵ while still a student,⁵⁶ and soon after his ordination, he was involved in a lawsuit.

Deep down, he was very religious following his background, but the gold was coated with mud. Coste observes:

At the suggestion of M. de Comet, the Bishop of Dax appointed the newly ordained priest to the Parish of Tilh, one of the best in the diocese. Scarcely had this appointment been made than it was appealed against in the court of Rome by an ecclesiastic named Saint-Soubé. Rather than engage in lawsuit which might go against him, Vincent preferred to abandon his claim.⁵⁷

Coste adds:

It was perhaps, on this occasion that he paid his first visit to the Capital of the Christian world, to which he tells us himself he went during the pontificate of Pope Clement VIII,⁵⁸ who died in 1605.

The saint-to-be had many victories and failures in his life, but this was his major failure.

On the other hand, there is an alternate position Vincent did not run away from his proper bishop as Coste indicates. He did everything normally. He could not go to Périgueux for his ordination because there was a serious war between the Romans and the Barbarians who invaded the stronghold of the Roman army. They even succeeded to destroy their watchtower and expelled the Romans from there and took control of the tower. To leave their mark, they decided to reconstruct it with their own style and not with the style of the conquered, which was originally there. Even the cathedral was under siege, and some part of it was destroyed, and signs of the ruins are still there. He did not want to go to a ruined, abandoned cathedral for his ordination. He rather preferred to go to Château-l’Évêque, where he could easily have a comfortably decent place for his ordination.

He was probably introduced to the bishop by some of the influential Roman soldiers, whose children he taught, at Buzet. The idea could have come from some of his friends to approach those soldiers, or some others could have approached them on his behalf. Whatever way, Vincent went with his documents to the bishop, who was not virtually blind as Coste indicates, because of security and decency for his ordination. Owing to the recommendation of the mentors, Vincent was ordained a priest at Château-l’Évêque, which is held in a very high esteem as one of the Vincentian sacred places.

The presentation of Coste placed a very thick cloud around Vincent, but with the present historical researches and discoveries⁵⁹ about the epoch of Vincent, his ordination cannot be seen as the one who tried to escape the wrath of the law by going to a quasi-blind bishop for ordination. At that time, things were still very fluid and had not yet been systematized. It was even Vincent himself, with others, who contributed in straightening things about the priesthood. That is why Vincent said many years after that if he had known what the priesthood was about, he would not have allowed himself to be ordained.⁶⁰

Intent on succeeding, Vincent put all his energy into his studies until he successfully finished his bachelor of theology in the University of Toulouse in 1604. He even had a foolhardy idea he might become a bishop who spoke about his advancement.⁶¹ Luigi Mezzadri interprets the advancement as aspiration for bishopric, but it could also have been material advancement through having a lucrative parish or a place he would not have to suffer very much and yet have plenty money and wealth and comfortable life. Vincent’s attitude and ambition can easily be perceived. His desire to have a comfortable benefice was uppermost in his mind. The motivating factor distorted his vision of the priesthood and caused him to see only the flamboyant aspect of the priesthood and blocked the aspect of service, which God eventually led him into, through his many contacts, circumstances, and friends.

Vincent later criticized this attitude very seriously when a lawyer at an advanced age in March 1659 wanted to become a priest. This occurred one and a half years before Vincent’s death. He wrote:

For the same reason, I would consider it a matter of conscience to do anything to have you take Holy Orders, especially priesthood, because it is a misfortune for those who enter it by the window of their own choice and not by the door of a legitimate vocation. Yet, the number of the former is high because they consider the ecclesiastical state a soft way of life, in which they seek rest rather than work. This has been the source of the scandalous havoc we see in the Church; for the ignorance, sin, and heresies that devastate it are attributed to priests. That is why Saint John Chrysostom has said that few priests will be saved. Why? Because God gives the graces needed to fulfill the obligations of this sacred state only to those whom His Goodness has called to it, and He never calls anyone in whom He does not see the requisite qualities or to whom He does not intend to give them. For everyone else, He lets them act and, as a punishment for their temerity, permits them to do more evil than good, and ultimately they are lost.⁶²

Vincent, who was looking for his own advancement, would never have conceived such a thing in the heat of the pursuit when he was blinded by his quest. It was solely at the moment of illumination that he was able to say this with conviction; otherwise, his eyes and his face were covered as Moses’s face was in the desert until he went back to God.

4)   THE FUTURE FORTUNE AND THE DEBTOR

No sooner had Vincent finished his first-degree studies than news of a great future fortune came his way from a woman who willed 400 to 500 ecus to him. Fired by the hope of such future fortune, Vincent immediately decided to pursue the man who was a debtor to the testator as far as Marseilles. There, he sold the horse he rented⁶³ and got the man arrested and made him to pay his debt immediately. Vincent was happy and contented with himself after collecting the debt. He got ready to set off when another great misfortune struck⁶⁴ at his door. Recounting his experiences to M. de Comet after his slavery ⁶⁵ in his letter dated July 24, 1607, written at Avignon, he wrote to his mentor, telling him of the turn of events in his life which he expected a favorable progress of his affairs, which, on the contrary, featured vicissitudes and inconstancy, changing of favor into disfavor and good luck into misfortune.⁶⁶ Knowing that Monsieur is well acquainted with his affairs, Vincent wondered whether M. de Comet heard of a will drawn up in his favor by a good old woman from Toulouse when he returned from Bordeaux.⁶⁷ Vincent indicates what was in the will and what he did afterward:

Her property consisted of some furniture and some land that the bipartite court of Castres had awarded to her in place of three hundred ecus owed to her by a wicked rogue. In order to obtain part of it, I set out for the place to sell the goods, as was recommend by my best friends and by my needs of money to meet the debts I had contracted and the great expense I foresaw as proper for me to make in the pursuit of the affair that my temerity does not allow me to mention.⁶⁸

On his arrival at Marseilles, he was advised to pursue the debtor immediately. He did and got him arrested and received his 300 ecus and arranged to travel back when Turkish brigantines attacked so violently, captured him along with the passengers and the members of the crew, and put them up for sale.

5)   THE SLAVERY EXPERIENCE

The slavery experience of Saint Vincent de Paul did not deprive him of his faith in any way. Although the body was greatly experiencing pain and torment, the spirit was unaffected in any manner. His faith was strong. It confirms the idea that suffering purifies a person for holiness. That accounts for many of the experiences that will be seen in this section and many of his utterances and reactions. Vincent did not experience the torment of God’s distance as a form of purgation or expiation as in the case of his loss of faith arising from his decision to suffer for the loss of faith. The positive aspects of the slavery experience did not in any way minimize the excruciating pain of going through the different experiences.

The procedure for selling⁶⁹ the slaves was awful. They were ignominiously exposed at Tunis and sold as slaves. Vincent was first sold to a fisherman and was later resold⁷⁰ to an alchemist; and when he (the alchemist) was taken to the general sultan, who wanted him to perform his wonders of changing any metal to gold, the alchemist died of grief. Vincent was transferred to a relative of the alchemist, and out of fear, he was resold to a renegade from Nice in Savoy.⁷¹ The renegade, who finally bought Vincent and took him to his temat, ⁷² was hostile by nature. One of the wives of the renegade who was fond of Vincent used to come to where he was working and ordered him to sing praises to God, and he used to remember,

Quomodo cantabimus in terra aliena⁷³ of the children of Israel, captives in Babylon, made me begin, with tears in my eyes, the Psalm Super flumina Babylonis, and then the Salve Regina and other hymns. The pleasure she received from these was as great as her admiration of them.

Those were painful experiences for the saint-to-be. Being in bondage, he had no alternative than to submit himself to the request of his master and or mistresses. He sang for the mistress even if he had no desire of doing so. The plan of escape was a welcome news. He embraced it wholeheartedly.

6)   ESCAPE TO FREEDOM AND JOURNEYS

It did not take too long before the master and the servant arranged an escape. Vincent arranged for them to meet the vice-legate, who received back the apostate, the renegade who had bought Vincent and became his master. The vice-legate promised to take them to Rome