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Contemplation: Light and Courage

Contemplation: Light and Courage 800 800 Kristen Blacksher

By Timothy Williams, Senior Director of Formation and Leadership Development 

One of the central tenets of our Vincentian spirituality is trust in Divine Providence, which calls us to place God’s will always above our own. St. Vincent went so far as to say that this alone was the way to sainthood, telling St. Louise, “Oh, how little it takes to be very holy: to do the Will of God in all things.” [CCD II:47] This leads us to an obvious question: how can I know God’s will?

The reason that we, like Bl. Frédéric, struggle with this question is that we are aware of its great importance, not only in the works of the Society, but in our personal lives. Our process of discernment seeks not to simply find an answer, but to discover the answer; God’s answer. As a young man, Frédéric struggled with his choice of vocations, feeling an obligation to his father’s wish for him to be a lawyer, his own wish to pursue an academic career in letters, and the tug he felt in his heart towards the priesthood. At the same time, he was swayed by the encouragement of many people in his life to become a voice in defense of the church; a leader in its revival and growth.

Describing his discernment to a friend, Frédéric said he’d “had a hard apprenticeship in a virtue which was unfamiliar to me-the abandonment of myself to the divine will.” [182, to Lallier, 1838] So often, his plans seemed dashed, but rather than immerse himself in discouragement, he continually sought God’s will in the people and events in his life, asking, in the wake of some early disappointments, “might not that combination of circumstances be in itself a sign of the divine will?” [Baunard, 80]

Discernment of God’s will, then, is not a single event; a flash of insight that tells us every step to take for the rest of our lives. “It is not enough to take a superficial glance,” Frédéric explained. “You need repeated reflection.” [34, to Falconnet, 1831] We discover God’s will most often in small glimpses, revealed in the events around us, and in the people who know us. Through our reflections – apostolic reflections – on our Home Visits and other works during our Conference meetings, we seek God’s will, so that we can grow in the holiness that Vincent tells us is to be found in His will.

Finding God’s will, if only for the moment, we then must “go in simplicity where merciful Providence leads us, content to see the stone on which we should step without wanting to discover all at once and completely the windings of the road.” [136, to Lallier, 1836] And this brings us to the second, and perhaps greater challenge of discerning God’s will: acting on it.

The late General Norman Schwarzkopf once said that “the fact of the matter is, you almost always know the right thing to do. The hard part is doing it.” In a similar way, Bl. Frédéric’s prayers to see God’s will continued in a new way once he believed he understood it.

Up to the present I asked for light to know His will; I ask now for the courage to do it.” [Baunard, 184]

Contemplate

Do I seek to discern His will in the people and events of my life?

Recommended Reading

Apostolic Reflection with Rosalie Rendu

 


Contemplación : Luz y Valentía

Traducción de Sandra Joya

Uno de los principios centrales de nuestra espiritualidad Vicentina es la confianza en la Divina Providencia, que nos llama a poner siempre la voluntad de Dios por encima de la nuestra. San Vicente llegó  a decir que esto era lo único  que conducía  a la Santidad, diciendole a Santa Lucía  “” Oh, que poco se necesita para ser muy santo”” hacer la Voluntad de Dios en todas las cosas. ( CCD II 47)

Esto nos lleva a una pregunta obvia ¿ Cómo  puedo conocer la Voluntad de Dios?

La razón por la cual nosotros, como el veato Frédéric  luchamos con esta pregunta es que somos conscientes de su gran importancia, no sólo  en las obras de la Sociedad,sino en nuestras vidas personales. Nuestro proceso de discernimiento no busca simplemente encontrar una respuesta, sino descubrir la respuesta, la respuesta de Dios. Como joven Frédéric  luchaba, con su elección  de vocación  sintiendo una obligación con el deseo de su padre de que fuera abogado, su propio deseo de seguir una carrera académica  en letras, y el tirón que sentía  en su corazon hacia el sacerdocio. Al mismo tiempo se veía  influenciado por el aliento de muchas personas en su vida para convertirse en una voz en defenza de la Iglesia, un líder  en su renovación y crecimiento.

Describiendo su discernimiento a un amigo, Frédéric  dijo que había  ” pasado un dificil aprendizaje en una virtud que me era desconocida, el avandono de mi misma a la voluntad divina ( 182, a Lallier, 1838)

Con frecuencia sus planes parecían  desmoronarse, pero en lugar de sumirse en el desaliento,él  buscaba constantemente la voluntad de Dios en las personas y los acontecimiento de su vida, preguntándose,  a raíz  de algunas primeras decepciobes ” ¿ No será  esa combinación de circunstancias en si misma una señal de la Voluntad Divina? ( Baunard, 80).

El discernimiento de la voluntad de Dios, entonces, no es un sólo  acontecimiento, un destello de sabiduría que nos diga cada paso que debemos dar por el resto de nuestras vidas. ” No basta con echar un vistazo superficial” explicó Frédéric. ” Es necesario reflexionar repetidamente” ( 34, a Falconnet,1731) Descubrimos la voluntad de Dios más  a menudo en pequeños destellos revelados en los acontecimientos que nos rodean, y en.las personas que nos conocen. A través  de nuestras reflexiones reflexiones apostólicas- en nuestras visitas a los hogares y otras obras durante las reuniones de la Conferencia, buscamos la voluntad de Dios, para que podamos crecer en la santidad que Vicente nos dice que se encuentra en su voluntad.

Al encontrar la voluntad de Dios, aunque sólo  sea por el momento, debemos luego ” ir con simplicidad donde la Providencia Misericordiosa nos lleva contentos con ver la piedra en la que debemos pisar  sin querer descubrir todo de una vez y por completo los vaivenes del camino. ( 136, a Lallier, 1736) Y esto nos lleva al segundo y quizás mayor desafío  de discernir la voluntad de Dios: Actuar según  ella.

El fallecido General Norman Schwarzkopf dijo una vez que ” el hecho es que casi siempre sabes lo que debes hacer. La parte difícil  es hacerlo. De manera similar las oraciones del veato Frédéric  para conocer la voluntad de Dios continuaron de una nueca manera una vez que creyó  entenderla.

Hasta ahora pedía  luz para conocer su Voluntad, ahora pido valentía  para hacerla ” ( Baunard,184)

Contemplar 

¿ Busco discernir Su Voluntad en las personas y los acontecimientos  de mi vida?

Contemplation: Stop Talking, Start Doing

Contemplation: Stop Talking, Start Doing 800 800 Kristen Blacksher

By Timothy Williams, Senior Director of Formation and Leadership Development 

In his encyclical, Fratelli Tutti, Pope Francis discusses the example of the Good Samaritan, who most importantly is the one who stops, who bends down to help. The Holy Father exhorts us to “not remain mired in theoretical discussions, but touch the wounded flesh of the victims.” [FT, 261] Yet in our Conferences as in our lives, we do sometimes allow ourselves to spend a great deal of time discussing and identifying problems; time that often could be better spent actually doing something about them.

Emmanuel Bailly, the President of the first Conference, and the first President-General of the Society, warned of this very danger in an 1842 Circular Letter, calling it a “great danger” if we were to carry on long discussions “upon charity instead of being satisfied with doing its deeds… our Society is one of action, it should do much and talk little…” [Bailly, Circ. Ltr. Dec 1842] To be sure, Bailly acknowledged that there is a place for discussion, but is in acting that we maintain the primitive spirit of the Society to which Frédéric so urgently calls us.

Only one thing,” he wrote, “could hinder and destroy us: the adulteration of our primitive spirit … a verbose philanthropy more eager to talk than to act, or again bureaucracies which impede our march by multiplying our machinery.” [310, to Amélie, 1841] Instead of getting mired in debates and bureaucracy, Frédéric taught, we are called to “do all the good we can, and trust to God for the rest.” [Baunard, 81]

We become by doing, Aristotle taught. It is our works of charity, not our elaborate plans for it, that move us along our pathway towards holiness. Frédéric points out not only the perils of discussion that delays action, but discussion that praises our actions, or seeks publicity for them, what he called “the pharisaism that sounds the trumpet before it…” [Ibid] He calls out “the expansive zeal of certain new colleagues who go about singing everywhere the praises of our infant work,” explaining that “their inflated reports render us suspect to the ones and ridiculous in the eyes of the others. It has been prophesied that publicity will be the death of us.” [160 To Lallier, 1837]

This is not a call to secrecy, but to humility. Our good works will become known by their goodness, not by our boasting. At the same time, while “warning against habitual publicity,” Bailly wrote, “we carefully except all projects, attempts and methods for affording our suffering brethren more rapid, certain and abundant relief.” In other words, “to show many methods of assisting the indigent” must not be publicity for our benefit or credit but can be another way to serve the poor. [Bailly, Circ. Ltr. Dec 1842]

When the seventy-two returned from the mission on which Christ had sent them, he warned them not to rejoice at their works, but at their salvation. Similarly, we are called to act, but to act in humility, and to reflect not on our great accomplishments, but on our growth in holiness through our works.

Contemplate

Do I sometimes spend more time discussing problems than I spend doing something about them?

Recommended Reading

Mystic of Charity

 


Contemplación : Deja de Hablar Comienza a Hacer 

Traducción de Sandra Joya

En su encíclica Fratelli Tutti, el Papa Francisco discute el ejemplo del Buen Samaritano, quién lo más importante es el que se detiene.el que se agacha para ayudar. El Santo Padre nos exhorta a “”no quedarnos atrapados en discusiones teóricas, sino a tocar la carne herida de las victimas”” ( FT, 261) Sin embargo en nuestras Conferencias y en nuestras vidas, a veces permitimos que se nos pase mucho tiempo discutiendo e identificando problemas, tiempo que a menudo podría aprovecharse mejor haciendo algo al respecto.

Emmanuel Bailly, el Presidente de la Primera Conferencia y el primer Presidente General de la Sociedad, advirtió sobre este peligro en una Carta Circular de 1842, calificandolo de “” gran peligro “” si nos dedicaramos a largas discusiones “” sobre la caridad en lugar de contentarnos en hacer sus obras….nuestra Sociedad es una de acción, debe de hacer mucho y hablar poco”” ….( Bailly, circ.Ltr. Dic.1842) Sin duda, Bailly reconoció que hay lugar para la discusión, pero es en la acción donde mantenemos el espíritu primitivo de la Sociedad al que Frédéric nos llama con urgencia.

“”Sólo una cosa”” escribió, “” podría impedirnos y destruirnos la adulteración de nuestro espiritu primitivo…una filantropía verbosa más ansiosa de hablar que de actuar,o bien burocracias que obstaculizan nuestra marcha, multiplicando nuestras maquinarias”” ( 310 a Amelie, 1741) En lugar de quedar atrapados en debates y burocracia, enseñó Frédéric, estamos llamados a “” hacer todo el bien que podamos y confiar en Dios por lo demás “” ( Baunard, 71)

Aristóteles enseñó que nos convertimos actuando. Son nuestras obras de caridad,no nuestros planes elaborados para ella, las que nos mueven a lo largo de nuestro camino hacia la santidad. Frédéric señala no sólo los peligros de la discusión, que retraza la acción, sino también la discusión que alaba nuestras acciones,o busca publicidad para ellas,, lo que él llamó “” el fariseismo que suena la trompeta antes de ella.. “” (lbid) Llama la atención sobre “” el celo expansivo de ciertos nuevos compañeros, que van por todas partes cantando las alabanzas de nuestra obra naciente””, explicando que “” sus informes inflados nos hacen sospechosos ante unos y ridículos ante otros. Se ha profetizado qye la publicidad será nuestra perdición ( 160 A Lallier, 1837)

Esto no es un llamado al secreto sino a la humildad. Nuestras buenas serán conocidas por su bondad no por nuestra jactancia. Al mismo tiempo, mientras “” advertía contra la publicidad habitual”” escribió Bailly, “” excepcionalmente,exceptuamos todos los proyectos,intentos, y métodos para ofrecer a nuestros hermanos sufrientes un alivio más rápido, cierto y abundante”” En otras palabras, “” mostrar muchos métodos para asistir a los indigentes”” no debe ser publicidad para nuestro beneficio o crédito, sino una forma más de servir a los pobres. ( Bailly, Circ.Ltr. Dic.1842)

Cuando los setenta y dos regresaron de la misión en la que Cristo los había enviado, él les advirtió que no se alegrarán de sus obras, sino de su salvación. De manera similar. estamos llamados a actuar, pero a actuar con humildad, y a reflexionar no sobre nuestros grandes logros, sino sobre nuestro crecimiento en santidad a través de nuestras obras.

Contemplar 

¿ A veces paso más tiempo discutiendo problemas que haciendo algo al respecto?

02-15-24 Questions & Answers

02-15-24 Questions & Answers 1200 628 Jill Pioter

Q: Who makes up the executive board of a Conference? 

A: The vast majority of all Conferences use Bylaws document 1. Therefore, there is normally no executive board for Conferences. The Manual and Rule speak of a Conference board. This is not a formal Board of Directors.  It is also not an executive board which has specific authority granted to it. The Conference board is simply the slate of officers (President, Vice President(s), Secretary, and Treasurer). They have no specific authority other than representation of the Conference and requirement to fulfill specific tasks. All decisions are made by the Active Members of the Conference as a whole.

However, if the Conference is incorporated separately (using Bylaws document 2 or 10), there may be legal requirements for a formal board of directors, and the word “Executive” is used for an Executive Committee, a governance subset of the Board. This board membership should be in the same manner as the non-incorporated Conference board unless specifically required otherwise by state nonprofit etc., laws.

 Q: Can you give me some examples of how The Rule was changed several years ago in regard to more emphasis on spirituality?

A:  In the old Rule and Manual, there were essentially less than a handful of mentions of spirituality. The second chapter in Part I addressed spirituality. The Rule also briefly indicates the need for a Spiritual Advisor. The Conference meeting agenda also included a spiritual reading and discussion. The Manual also had occasional mentions of spirituality.

In the new Rule, Part I has several Articles (2.1 through 2.6) specifically related to spirituality. Part I continues with additional articles spread throughout referencing our relationship to the Church and the Church’s social teachings. Part III addresses spirituality in the first four statutes and then liberally throughout the rest of Part III. The Manual devotes essentially the entire second half of the book to spirituality.

ESPAÑOL

P: ¿Quiénes conforman la Mesa Ejecutiva de una Conferencia?

R: La gran mayoría de las Conferencias utilizan el documento 1 de los Estatutos. Por lo tanto, normalmente no hay una Mesa Ejecutiva para las Conferencias. El Manual y el Reglamento hablan de un Conferencia con Mesa Directiva. Esta no es una Mesa Directiva formal. Tampoco es una Mesa Ejecutiva la que se le otorguen facultades específicas. La Mesa Directiva de la Conferencia es simplemente la lista de funcionarios (Presidente, Vicepresidente(s), Secretario y Tesorero). No tienen ninguna autoridad específica más allá de la representación de la Conferencia y el requisito de cumplir tareas específicas. Todas las decisiones son tomadas por los Miembros Activos de la Conferencia en su conjunto.

Sin embargo, si la Conferencia se incorpora por separado (utilizando el documento 2 o 10 de los Estatutos), puede haber requisitos legales para una Mesa Directiva formal, la palabra “Ejecutiva” se usa para un Comité Ejecutivo, un subconjunto de gobernanza de la Mesa Directiva. La membresía de la Mesa Ejecutiva debe ser de la misma manera que la Mesa Directiva de la Conferencia no incorporada, a menos que las leyes estatales sin fines de lucro, etc., exijan específicamente lo contrario.

P: ¿Puede darme algunos ejemplos de cómo se cambió La Regla hace varios años con respecto a un mayor énfasis en la espiritualidad?

R: En la antigua Regla y Manual, había esencialmente menos de un puñado de menciones de espiritualidad. El segundo capítulo de la primera parte abordó la espiritualidad. La Regla también indica brevemente la necesidad de un Consejero Espiritual. La agenda de la reunión de la Conferencia también incluyó una lectura espiritual y una discusión. El Manual también contenía menciones ocasionales a la espiritualidad.

En la nueva Regla, la Parte I tiene varios artículos (2.1 a 2.6) específicamente relacionados con la espiritualidad.  La primera parte continúa con artículos adicionales que hacen referencia a nuestra relación con la Iglesia y las enseñanzas sociales de la Iglesia.  La Parte III aborda la espiritualidad en los primeros cuatro estatutos y luego liberalmente en el resto de la Parte III.  El Manual dedica esencialmente toda la segunda mitad del libro a la espiritualidad.

 

How Can a Person Who Recently Lost a Loved One Cope With Christmas?

How Can a Person Who Recently Lost a Loved One Cope With Christmas? 2560 1704 Jill Pioter

Vincentian John J. Donohue from the St. Mary Magdalen bereavement group shared this with fellow members in the hopes it might help others this Christmas season.

How Can a Person Who Recently Lost a Loved One Cope With Christmas?

Many people are very happy during the Christmas season. They are filled with joy. However, there are many others who are filled with sadness because of the death of a loved one.

I can remember when my wife of 28 years died of cancer and I had three children to raise. Christmas was immensely sad for my children and myself. I did not know how to function. I did not know how to cook, do the laundry and many other things. I wished someone would have told me how to survive this most difficult time of my life. I resolved that if I ever got over all of these issues, I will do my very best to help those in a similar situation. The following are some of my thoughts.

Some Thoughts on Coping With the Christmas Season

The chances are you are not going to have a happy Christmas. As a result, you should lower your expectations. A reasonable goal would be to make your Christmas tolerable. Some of the things to consider are as follows:

  • Rest. You are undergoing the equivalent of a heart attack. Like any person who endures a heart attack, you need peace and quiet. Rest is essential and therapeutic. Create a day of self-care or a self-health day.
  • Watch what you eat and drink. There is a strong tendency to eat junk food or use excessive drugs or alcohol.
  • Exercise. Exercise helps to relieve stress. Take walks. Walks help to relieve anxiety.
  • Build yourself up emotionally. Do not be too hard yourself. Have confidence you can do certain things. If you do not know how to do something, ask for help. Friends are glad to have an opportunity to help you. Speak to your friends. Buy something nice for yourself. Have some time alone.
  • Consider new traditions – plan ahead. Determine what you can do and what you cannot do. Do something different than you did last year.
  • Discuss with your family who is doing what. Give yourself a break. This is the year you should not be overdoing anything. Let others do the work. Do not set a place at the table for the loved one. It will make the day more difficult. Consider a buffet style dinner instead of a sit down dinner. You could also consider having dinner at someone else’s house.
  • Christmas cards. Do not be compelled to send Christmas cards. Send none or a few. No one expects to receive a card from you.
  • Invitations. You may be invited to go to a party or any other social event. Do not be afraid to say no. People should understand. Only attend if you know you will feel comfortable. Generally, it is a bad idea to go to a wedding or an affair where there will be a lot of singing or dancing.
  • Shopping. Keep your shopping to a minimum. Stay out of malls or crowds. This is the time to do any online-shopping.
  • It is ok to cry. It helps to relieve anxiety. Just let the tears flow. It is therapeutic.
  • OK to be happy. Your loved one would want you to be happy. It is not disrespectful to your loved one. It gives you a break from your sadness.
  • Journal. Some people find it helpful to write out their thoughts. Do not use a computer. It is more therapeutic to write out your thoughts.
Spirituality

Let Christmas be the beginning of a new version of yourself. Spend time to think about Christmas more than you ever did before. Your loved one is enjoying Christ’s birthday in heaven. What a special gift! He or she will reach down from heaven and touch your heart in a way it was never touched before. You just have to ignore the commercialism and open your heart to love.

Christ came into this world as an infant and left the world a martyr. Ask yourself, do you really believe there is a God? If so, place your trust in Him. Speak to Him about your problems. Christ has said He will remove the yoke from your shoulders. I have seen a yoke and it is very heavy.

Allow Christ to be your companion on your journey. Know that you are special. Christ has given you special gifts. He does not bring anyone into the world “empty handed”. So reach out to others with love, compassion and understanding and you will have a wonderful Christ filled Christmas.

Merry Christmas to all and may Our Good Lord fill all of our hearts with love and joy and hold all of us in the Palms of His hands!

John J. Donohue
St. Mary Magdalen bereavement group
December 9, 2021

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