Work

By: Celestino Fernández Fernández, CM

[This is one of the 100 articles found in the publication, Diccionario de Expiritualidad Vicenciana, published by Editorial CEME in 1995. This article has been translated and made available in the on-line Vincentian Encyclopedia with the permission of Editorial CEME].

Introduction

Up until a few decades ago and under the influence of the predominant culture, the Church had presented a pessimistic concept of work. The tendency to characterize human work as either a blessing or a curse as an inevitable consequence of sin had for centuries been an on-going current of thought in the Christian tradition. Furthermore, viewing human work from a mere ascetical and an individual ethical perspective had characterized the spirituality of work that was devoid of a true meaning of human activity [1] .

The theology of work which arose in 1950 was a reaction to that negative concept of work. This new theological discourse placed a positive value on “earthly realities” and situated “human activity” within the context of “the construction of a new world” [2]. The Second Vatican Council, in its pastoral constitution, Gaudium et spes, accepted and promoted this theology of work. It framed human work in the context of “incarnational spirituality” and “an ethic of social commitment”, thus intimately related to creation and redemption (Gaudium et spes, #62ff.).

This new vision of the spirituality of work was expanded in the teaching of John XXIII and Paul VI and found its systematic development in John Paul II’s encyclical, Laborem exercens [3].

This succinct overview provides us with a point of reference that enables us to analyze a Vincentian spirituality of work. Immersed in earthly realities, Vincent de Paul is hypersensitive to the activity of God and the work of men and women. His theology and spirituality of work are central to his thinking and his praxis. His radical option on behalf of the evangelization* of the poor* is a constant --- to work to the point of exhaustion. Yes, in his writings we will find negative as well as positive elements with regard to work, elements that highlight the theological currents of his era. Yet at this point, it is good to move ahead of ourselves and point out the fact that the Saint of action emphasized and greatly valued the positive elements. In fact, it could be stated with great certainty that the Vincentian discourse on this theme is aligned in a significant manner with post-conciliar spirituality.

A proper and unique spirituality?

At the outset, any scholar of Vincentian studies would view such a question to be out of place. It is true that we find ourselves before a theme that, in the overall context of Vincentian spirituality, takes on a special characteristic. In Vincent’s correspondence, as well as in his conferences, there are many references to work, to human activity, to action*, to the right to work, to collaboration with the plan of God for the world, to the glorification of the Creator. In some of the conferences to the Daughters of Charity* those references become a profound biblical-theological reflection on the obligation and the joy of work. It should also be recalled that Vincent’s conference on the love of work (November 28, 1641) could very easily be inserted as a chapter into some modern theological book on the spirituality of work or the spirituality of action*.

Therefore, we cannot, strictly speaking, talk about some proper and unique spirituality of work within the context of an authentic Vincentian spirituality. In other words, the theology and the spirituality expounded by Vincent de Paul and passed on to his followers, could not be characterized as a doctrinal body that is proper and uniquely Vincentian. To attempt to attribute to Vincentian thinking some original reflection with regard to this theme would be a misappropriation and a forced extrapolation. Vincent’s insistence on various theological, Christological and anthropological approaches to human work does not mean that he developed his own theology on this theme. Therefore, we cannot extract a unique spirituality of work in the Vincentian tradition.

Significant insights

There is always the temptation to reduce the Vincentians insights into work to a mere repetition of traditional theology. In a certain manner, we might attribute to Vincent a type of intellectual and pragmatic eclecticism with regard to the various theological trends of his era --- but nothing more.

With that perspective we run the risk of remaining on a superficial level and thus not entering into the profound depths of Vincentian spirituality with regard to work. Even though Vincent did not develop a proper and unique spirituality in this area, there are certain nuances and elements that characterize his thinking as unique and, in a certain sense, original. Therefore, before entering into a fuller discussion of this Vincentian approach, it is important to analyze certain key concepts that will illuminate that approach and it is necessary to examine the foundation that sustains that same approach. Obviously this list of significant insights is not exhaustive but it can prove to be sufficiently enlightening.

A synthesis with a “proper” seal

Vincent de Paul did not develop some theological theory or elaborate some systematic doctrine on work. He was influenced by the theology of his time, by the theological and spiritual trends of the seventeenth century that did not always view work in a positive light. Yet his theological doctrine and his spiritual experience cannot be inserted into a single theological trend.

Vincent could have identified himself with the dualistic tradition inspired by Plato and Descartes, a tradition which highlighted the negative and painful elements of work [4]. He could have simply accepted the Tomist position which was largely followed by traditional theology. Thomas Aquinas viewed work --- primarily the obligation of manual work for the members of religious orders --- as involving four objectives: obtaining food, the removal of idleness, curbing concupiscence, and almsgiving [5]. Vincent could have also pointed to the evolution that was occurring during the seventeenth century with regard to the religious analysis of work … an analysis that was a prelude to the concept of work typical of the bourgeois and the middle class: work was viewed as success, wealth and social prestige [6]. Vincent was very clear about the fundamental grounding of the theology of work: the biblical presentation of God as one who works (in the activity of creation as well as in the activity of redemption) and the presentation of the human person who in the original plan of God was entrusted with the noble task of bringing creation to its completion.

The Vincentian originality with regard to this theme is knowing how to select elements from the various theological trends and then engage in a personal re-reading of the theology of work and action while utilizing the best elements from those various trends. Vincent de Paul, a good alchemist of formulas and doctrines, made a careful synthesis of the various theological trends, but gave them his own interpretation. Therefore, it would not be out of line to say that Vincent brought together scriptural and theological data and rooted the theology of work on a coherent, articulate and sound foundation [7].

That synthesis was not the work of some theoretician who weighed every word and ordered his thinking in some perfect manner. It was also not the fruit of some intellectual and rigid person who was far removed from the real vicissitudes of life. Rather that synthesis was the reflection of a passionate heart, a person who transformed his doctrine into something profoundly vital, giving it the irrefutable imprint of his personality and of his thinking which was always oriented toward the poor [8].

History as a “theological place”

Naturally this expression would not be found, word for word, in the writings of Vincent de Paul. Its formulation is that of the theological trend of the mid-twentieth century known as the theology of history [9]. Nevertheless, Vincent de Paul would not hesitate to use such an expression in order to explain to us one of the most important insights of his spirituality of work. Distinct from the majority of his contemporaries, Vincent de Paul understood and repeatedly stated that God acts in the midst of history and not on its fringes. As a result, Vincent was very mindful of the fact that the creative, transformative and saving will of God is accomplished in everyday events by men and women made of “flesh and bones”. The Vincentian God*, like the God of the Scriptures, is not some distant being, far removed from the movements of the world, absent and unconcerned about the real life situations of humankind. God, like the human person, is committed to the process of the world’s development. The active presence of God moves throughout history. The plans of God are carried out in history and God is revealed to men and women in history and thus, God becomes present in the world. The Vincentian conclusion is simple: it is important that people know how to discover this divine presence in history and then act in accord with the creative ability with which they have been endowed.

It should be pointed out that the active presence of God is described with expressions such as: “the mysterious Providence of God”, “the admirable will of God”, “what God wills and does not will”, “to act in accord with Divine Providence, following God’s providence step by step”.

On March 15, 1960 Bishop Blanchet, in the Cathedral of Notre-Dame, rightly stated: The great success of Vincent de Paul’s activity flows from the fact that he inextricably united together the meaning of the real and the meaning of the human person and the meaning of God [10].

The dynamism of the Incarnation

In the same line of thought, Vincent related Creation and the Incarnation with one another so that people would discover and live in accord with the will of God. He was very mindful of the essential, convergent and complimentary elements of both creation and the incarnation, namely, that the event that gives meaning to history is the loving gesture of God becoming incarnate in the person of Jesus Christ and that the Incarnation was part of the creative plan [11].

In light of this central conviction, Vincent began to weave the dynamism of the Incarnation into his spirituality of work. Because God, the creator, sent his Son to liberate, to transform and to save men and women [12] the Incarnation is situated within the context of creation [13], and is viewed as a new creation [14]. In this manner, the dynamism of the Incarnation gives depth to creation and Christ’s intervention in history “reveals” the destiny of humankind as he fulfills the creative-salvific will of the Father on behalf of humankind … But wait a little, and you’ll see God’s plan; and because He determined not to allow the world to be lost and had compassion on it, that same Son will give His life for us (CCD:XI:340).

The human person, administration of this world and committed from the time of birth

The Vincentian focus on creation was not centered on “disputed questions” or on a statement of some outstanding theological trend. Vincent preferred that which was practical and immediate and so he extracted a series of consequences that were to be applied to life. On that occasion Vincent wanted to demonstrate that work is an unavoidable demand of creation. Vincent wanted his sons and daughters to understand this and so he highlighted two significant reasons.

First, Vincent was insistent on the fact that “men and women are not owners, but rather instrumental and secondary administrators of their life and of the world”. In the lengthy conference on the purpose of the Congregation (December 6, 1658) Vincent reminded the Missionaries that we belong to God and not our ourselves (CCD:XII:82). Vincent did not hesitate to provide the confreres with a sound formula that would enable them to live out that intimate relationship between “the spirituality of work” and the “spirituality of creation”: It is an infallible maxim of Jesus Christ, which I have often proclaimed to you on his behalf, that, as soon as a heart is empty of self, God fills it. God remains and acts in it; and it’s the desire for shame that empties us of ourselves; that’s humility, holy humility. Then it won’t be ourselves acting but God acting in us, and all will go well (CCD:XI:281). This Vincentian vision highlights a basic principle: it is impossible to speak about a “spirituality of work without an attitude of total dependence on God with regard to the on-going process of creation”.

Second, Vincent pointed out that “through birth and baptism, men and women are committed to the task of bringing creation to its completion”. Baptism and creation are intimately united and explained in Vincent’s concept of work, action and the fulfillment of God’s plan. Without such a conviction neither work nor human existence would have any meaning. When Vincent placed before his followers the reasons that should lead them to engage in work he did not tell them: work, because you have to do something and thus you will not be bored. Rather he reminded them that their human and Christian existence was at stake: You ought to work because your existence has no meaning apart from the on-going creative activity of God (CCD:IX:379-391).

Responsibility with regard to the poor

B. Pascal writes on “the mystery of Jesus” and states: Jesus is in agony until the end of the world: during that time one cannot sleep [15]. There is no doubt that this thinking is also affirmed by Pascal’s contemporary, Vincent de Paul. Vincent was convinced that the marginalization and the misery of the poor contradicted creation and distorted the incarnation. Thus Vincent was insistent on “not falling asleep” and in working in order to reestablish the harmonious plan of God and to continue the evangelizing mission of Christ on behalf of those who suffer that agony [16].

There are two specific references in Vincent’s writings that reflect his great sense of responsibility for the spiritual and the material situation of the poor: we should sell ourselves to rescue our brothers and sisters from destitution (CCD:IX:390). We’re responsible if they [the poor] suffer because of their ignorance and sins; so, if we don’t sacrifice our whole life to instruct them, we’re the ones who are guilty of all they suffer (CCD:XI:191). It could be said that all of Vincent’s ministry had a common thread: the irreversible commitment to proclaim with words and actions, the human dignity of the poor and the marginalized and to attain, at whatever cost, their integral liberation. Therefore, every effort was exerted and he did not allow his followers “to lay down on the job”. We are all familiar with his well known words: have you earned the bread you are about to eat? (CCD:XI:190-191). Those words are not some metaphor or some exercise in humility, rather they indicate Vincent’s sense of responsibility for the situation of abandonment in which the poor find themselves. This sense of responsibility was often expressed as a threatening warning to those Missionaries who were tempted to mediocrity in the ministry of evangelization: Woe to us also if we become lax in carrying out the obligations we have to help poor souls! For we have given ourselves to God for that purpose and God is counting on us (CCD:XI:122).

In Vincent de Paul’s vision everyone had to be concerned about the situation of misery in which the poor found themselves. In the Church and in the larger society, everyone ought to live in a state of “coresponsible communion”. To ignore the situation of the poor is, for all practical purposes, to renounce one’s insertion into the mystical body of Christ and to renounce one’s responsibility as a member of society [17].

Personal experience

It would be no exaggeration to apply to Vincent de Paul the words that were applied to Jesus in the synoptic gospels: he taught as one having authority (Cf., Matthew 7:29; Mark 1:22; Luke 4:32). Vincent spoke about work and demanded that people work and from his own experience pointed out the evils of idleness. There is no doubt that his actions and ministry were a reflection of the words that he spoke. He is a qualified, coherent and credible witness with regard to this theme on work.

In the biographies of Saint Vincent there is always a section, more or less extensive, dedicated to describing the schedule of this tireless worker [18]. Vincent put in twelve to fourteen hours of work every day, work that revolved around giving life to the poor. His obsession with work gave him no rest: Let us love God, brothers [and sisters], let us love God, but let it be with the strength of our arms and the sweat of our brows (CCD:XI:32). His zeal was limitless: a death that finds us arms in hands is the most glorious and most desirable there is (CCD:VIII:293). He was always mindful of the advice of his teacher, M. Duval: a ecclesiastic must have more work that he can do (CCD:XII:191).

On the other hand, Vincent experienced the negative elements of work: the many clerics and religious who walked the streets of Paris in a shameful and embarrassing state of idleness. The spectacle that was presented during the seventeenth century by the mendicant Orders was not very encouraging. Even though reform was slowly introduced into the monasteries, nevertheless, there was much to be desired in that regard. Saint Benedict’s intentions with regard to prayer and work were largely ignored. Vincent prudently and delicately criticized the mendicant monks who, even though they were forced to beg by their Rule, they should not do so at the cost of the people (CCD:IX:387). At the same time Vincent spoke strongly against some Missionaries who complained about the amount of work that they were expected to do: But what sort of men will turn us away from those good works already begun? They’ll be undisciplined, undisciplined, undisciplined men who seek only to enjoy themselves and, provided they have enough to eat, don’t bother about anything else. And who else? They’ll be I’d rather not say. They’ll be men who coddle themselves (as he said this, he folded his arms, mimicking lazy men), people who have only a narrow outlook, confining their perspective and plans to a certain circumference within which they shut themselves away, so to speak, in one spot; they don’t want to leave it, and if they’re shown something outside it and go near to have a look, they immediately go back to their center, like snails into their shells (CCD:XII:81).

It is not necessary to highlight the horrible and bloody experience with regard to the world of the poor. As José María Ibañez points out in his book, Vicente de Paúl y los pobres de su tiempo [Vincent de Paul and the poor of his era], Vincent de Paul was able to relate to the poor through two dimensions: his faith and his experience. Vincent understood the misery of the poor country people as a result of his own experience: his origins and the popular missions that he gave. He experienced the reality that such misery was caused by a series of “perverse” social-economic-political structures. He also experienced the everyday wandering of beggars* and vagabonds who were the victims of hunger and war. He was very aware of the spiritual, cultural, moral and material abandonment that extended in geometric progressions to so many people throughout all of France. But his experience acquired even greater value because it did not remain on the sociological level but was a reality that penetrated the depths of his being: we have to sympathize with poor persons in order to suffer with them … we have to stir our hearts to pity, make them sensitive to the sufferings and miseries of our neighbor (CCD:XI:308).

An experience of these characteristics is an incontrovertible argument that enables us to understand the breadth and depth of the meaning of work in the thinking and praxis of Vincent de Paul and his followers.

Fundamental lines of thought

As we have stated, we will not find in Vincentian literature a systematic and fully developed theology of work. We will also not find an original and unique Vincentian spirituality of work. Nevertheless, we will find currents of thought and influences that gave cohesion to Vincent’s theology and also grounded and provided a dynamism to his spirituality. In the overall theological and spiritual context of the seventeenth century, those currents of thought and influences have, to a certain degree, a tone of “newness” and “originality” both in their content as well as in their development.

In Vincent’s letters and conferences to the Missionaries and to the Daughters of Charity we can find many and varied considerations with regard to the theme of work. There we would find a type of anthology, one that would be quite diverse and yet one that would not always strictly adhere to the theme. Vincent, however, does provide us with a structured and ordered presentation on this theme in his famous conference of November 28th, 1649, one of the longest conferences given to the Daughters of Charity.

The title of that conference, on the love of work, shows that Vincent did not intend to impart some theological and/or spiritual lesson on that theme. His objective was simpler and, above all, very practical: he wanted to encourage all the Daughters to a generous and joyful fulfillment of their obligation to work. Vincent had no intention of haranguing people or presenting a list of norms and recommendations. Rather he interwove a solid theology of work with biblical foundations into a coherent and dynamic spirituality. Its fundamental lines presents us with a full vision of this theme.

God is continually at work

God himself works incessantly, has worked incessantly, and will work incessantly. He works from all eternity within himself by the eternal generation of His Son, whom He'll never cease to beget. The Father and the Son have never stopped loving each other, and this mutual love has eternally produced the Holy Spirit, by whom all graces have been, are, and will be distributed to us. God also works incessantly from outside himself in the creation and preservation of this great universe, in the movements of the heavens, in the influences of the stars, in the productions of land and sea, in the nature of the atmosphere, in the regulation of the seasons, and in all that beautiful order we observe in nature, which would be destroyed and return to nothingness if God was not constantly guiding it. In addition to this general work, He toils with each individual: with the craftsman in his shop, with the woman in her household, with the ant and the bee to do their collecting, and He does so constantly and continually (CCD:IX:383-384).

It is obvious that Vincent de Paul did not intend, in that brief explanation, to give us a lesson on the missions and “the divine operations” in the same way that he had learned about them in the manuals of Peter Lombard and Thomas Aquinas [19]. He also did not intend to enter into a philosophical discussion on creation or raise questions about the ethical-social problem of the ecosystem.

His intention was more practical: If a God, Emperor of the entire world, has never for a single moment stopped working interiorly and exteriorly ever since the world has been the world, and even in the lowliest of earth's productions, with which He cooperates, how much more reasonable that we, who are His creatures, should work, as He's said, in the sweat of our brow! A God works incessantly, and a Daughter of Charity would remain idle! (CCD:IX:384). In other words, Vincent was concerned about extracting from theology a series of basic principles that would provide a guide for spiritual and apostolic activity.

Work as it exists in God

Vincent de Paul, in presenting “the work of God as it exists in God”, insisted on the Trinitarian mystery as the perfect paradigm of work and of a communion of life. This paradigm was highlighted not only by Vincent but also by other founders of religious congregations. The Trinity is one of the central principles in the Vincentian tradition. For example the Congregation of the Mission, through its constitutions, finds the ultimate source of its life and action in the Trinity (Constitutions #20); the Company of the Daughters of Charity, in their constitutions states that the local community is molded on the Holy Trinity, as desired by the Founders, who wanted the sisters to be one in heart and to act in one same spirit (Constitutions, 2.17).

God works from outside himself

When Vincent de Paul explained that “God worked incessantly from outside himself”, he reminded us about something fundamental: that God is present in the world, in history not as some distant contemplative, but as one who reveals his personal will in events, in the signs of the time. God is committed to the unfolding drama of the world and to the risks that are involved in the development of humankind [20]. Here we must refer to the Vincentian expression: the beautiful order we observe in nature, would be destroyed and return to nothingness if God was not constantly guiding it (CCD:IX:384). It is interesting to note the similarity between those words and the words that were expressed by the Second Vatican Council when speaking about the spirituality of human activity: whoever labors to penetrate the secrets of reality with a humble and steady mind, even though they are unaware of the fact, are nevertheless being led by the hand of God, who holds all things in existence, and gives them their identity (Gaudium et spes, #36).

God works with each individual

Vincent de Paul wanted to make it clear that God wanted men and women to participate in the creative activity in order to put “a final touch” on the things created by God. In this sense then, men and women “create” with God and God “works” with men and women. Through their work and in an analogous manner, men and women become God’s collaborators [21]. This dimension of work as an imitation and a collaboration in the creative activity of God is very positive. Thus, the on-going development of creation is the result of two activities: the activity of God and the activity of men and women. Work, then, enables men and women to fulfill their vocation as they perfect the work of God.

It is not difficult to liken this Vincentian thought with one of the current lines of thinking which highlights the fact that the modest and obscure work of the artisan prolongs the creative action of God in the same way that technology and art cooperate in the building up of the earthly city. In this regard the Second Vatican Council states: while providing the substance of life for themselves and their families, men and women are performing their activities in a way which appropriately benefits society. They can justly consider that by their labor they are unfolding the Creator's work, consulting the advantages of their brother men, and are contributing by their personal industry to the realization in history of the divine plan (Gaudium et spes, 34). John Paul II highlights the fact that the word of God's revelation is profoundly marked by the fundamental truth that man, created in the image of God, shares by his work in the activity of the Creator and that, within the limits of his own human capabilities, man in a sense continues to develop that activity, and perfects it as he advances further and further in the discovery of the resources and values contained in the whole of creation (Laborem exercerns, #25).

It is also significant that the Vincentian discourse against the negative elements of the seventeenth century is in harmony with the modern, Christian perspective on work which far from thinking that works produced by man's own talent and energy are in opposition to God's power, and that the rational creature exists as a kind of rival to the Creator, Christians are convinced that the triumphs of the human race are a sign of God's grace and the flowering of His own mysterious design. For the greater man's power becomes, the farther his individual and community responsibility extends. Hence it is clear that men are not deterred by the Christian message from building up the world, or impelled to neglect the welfare of their fellows, but that they are rather more stringently bound to do these very things (Gaudium et Spes, #37).

The life of the Son of God on earth

What did Out Lord do when He lived on earth? … He led two lives on earth. One, from His birth until His thirtieth year, during which He worked to earn His living in the sweat of His divine brow. His trade was that of a carpenter; he was a hod carrier, an unskilled laborer, and a bricklayer's assistant. From His youth He worked from morning till night and continued until He died. Heaven and earth blush with shame at the sight of such a spectacle ... The other stage of the life of Jesus Christ on earth is from the age of thirty until His death. During those three years what did He not do, day and night, going off to preach without a break, now in the temple, now in a village, in order to convert the world and to win over souls to His Father? (CCD:IX:385-386).

If there is a constant in this theme, then it is that concept which refers to Christ as a man of work [22]. From the most elementary biblical reflection to the Fathers of the Church and the monastic tradition, to the theological developments of Thomas Aquinas to present day ecclesiastical teaching, this line of thought has followed an unalterable path. Here Vincent moved with great ease and indeed, his expressions are not very different from those that are used in classical treatises and in modern discourse and encyclicals.

This line of thought has two complimentary dimensions. One dimension is more narrative and catechetical; the other is more theological and soteriological. Vincent de Paul focused almost all his attention on the first dimension, that which refers “to the constant and humble work of the Son of God on this earth”. He did not give much consideration to the reality of “human work as a form of collaboration in the redemptive work of Christ.” Even though Vincent referred to and was mindful of this second dimension, nevertheless, he did not go into great detail on this aspect. The reason might well have been the simplicity of his listeners and the practical intention of his conference: That, dear Sisters, is how God acted-God, the Sovereign Lord of the whole world, to whom all creatures owe infinite honor. We see Him living by the work of His hands, in the lowliest and most difficult occupation there was; and we, wretched, miserable creatures, we would be useless! And a Daughter of Charity would want to spare herself! ... To act in this way, dear Sisters, is to imitate Our Lord's conduct on earth; and to earn your living in this way, without wasting time, is to earn it as Our Lord did (CCD:385-386).

Human work as an imitation of Christ’s work

Vincent de Paul insisted on a series of fundamental truths: the Word became flesh in order to teach and to redeem men and women; Jesus Christ taught with his words, but especially with his example. It is important to note that most of Jesus’ life as an adolescent and as an adult was spent in hidden labor in his workshop. Jesus, through experience, came to know the meaning of work. His work, his physical labor, occupied the greater part of his time while he was on earth and in that way he entered into the redemptive work on behalf of humankind and the world, a work which was accomplished by him during the time of his earthly life.

Vincent de Paul was primarily concerned about presenting the example of God who became incarnated and took on the life of a humble laborer. Vincent also wanted to highlight the fact that Jesus engaged in very humble, simple and lowly tasks. That became the best argument as he encouraged the Daughters of Charity, the servants of the poor, humble and simple ministers, to follow the example of Jesus Christ, the tireless worker.

Human work as a collaboration in Christ’s redemptive work

Jesus Christ is the redeemer who was nailed to the cross and who labored in his workshop at Nazareth. Even though, when viewed in themselves, the act of dying on the cross is superior to the labor that was done in the carpenters workshop, nevertheless, both have the same objective, redemption and both actions were accomplished by the same divine person. In this snese, then, the Vincentian vision gives direction to the present “spirituality of work”: Christ united the activity of his redemption to his labor in the workshop at Nazareth (John Paul II, homily of November 16, 1980 in Mainz, Germany).

Vincent de Paul was convinced that the work of men and women is a participation in the redemptive activity of Christ and should therefore extend and promote the fruits of redemption everywhere and to all people. There is no doubt that Vincent de Paul would ratify the words that John Paul II affirmed in 1980 during his visit to Brazil: work associates you more closely with the redemption that Christ accomplished through the cross. It does so when it leads you to accept everything that is painful, fatiguing, mortifying and crucifying in the daily monotony; when it leads you even to unite your suffering with the Savior’s sufferings so as to fill up “what is lacking in the sufferings of Christ, for the sake of his body, the Church [Colossians 1:24] (John Paul II, discourse to workers in Moriumbi Stadium, Sao Paula, July 3, 1980).

Saint Paul earned his living through his manual work

Saint Paul, that great Apostle and thoroughly divine man, that vessel of election, earned his living by the work of his hands. In the midst of his heavy labors, his important ministries, his continual preaching, he took time, either by night or by day, to be self-sufficient so as not to have to ask for anything from anyone (CCD:IX:386).

We must insert the example of Saint Paul into any Vincentian spiritual on work. His example is a constant point of reference whenever this theme is discussed. No theological, spiritual or moral treatise on work, no classical or modern as well as no traditional or avant-garde treatment of this theme would omit the teaching and the example of Saint Paul. We often find Saint Paul and Vincent de Paul using the same expressions. In this regard we now refer to the encyclical of John Paul II: This teaching of Christ on work, based on the example of his life during his years in Nazareth, finds a particularly lively echo in the teaching of the Apostle Paul. Paul boasts of working at his trade (he was probably a tent-maker), and thanks to that work he was able even as an Apostle to earn his own bread ... The teachings of the Apostle of the Gentiles obviously have key importance for the morality and spirituality of human work (John Paul II, Laboren Exercens, #26).

As previously noted, so also in this case Vincent de Paul emphasized the example of Saint Paul and had a specific reason for doing so: Who will not blush with shame at such an example? It wasn't a young woman who was speaking, nor an ordinary man, but a man of good social standing by birth, learning, and virtue; and this man had such a high opinion of the holy poverty taught by Jesus Christ that he would have scrupled eating a piece of bread that he had not earned (CCD:IX:386-387).

An assessment of work

We have pointed out that one will find both negative and positive elements in Vincent’s ideas and teachings on work. Obviously Vincent could not detach himself from the theological currents of his era. Nevertheless, as we have already stated, there are more positive than negative elements in Vincent’s spirituality on work. It would be correct to affirm that Vincent de Paul and the entire Vincentian tradition place a high value on human work. When Vincent insisted on the right to work, he always supported his arguments with positive reasons and creative aspects. He related the demands that were implied in work to the human and Christian values inherent in such work. In fact it could be said that Vincent’s theology and spirituality of work were expressed in terms of an optimistic theology and anthropology.

In the conference that we have been analyzing, the November 28, 1649 conference to the Daughters of Charity, we find a very structured assessment of work. Vincent began with the obligation that God places on men and women to earn their living by the sweat of their brow (CCD:IX:381-382). That obligation became a commandment which everyone is bound to obey (CCD:IX:382), but this should not be viewed as a punishment [23]. Indeed, work implies an obedience that glorifies God, fulfills the human person and helps those who are in need. It is precisely this threefold positive perspective which grounded Vincent’s appraisal of work.

Work as the glorification of God

You must work to please God, who takes His joy and delight in seeing you busily engaged for a good purpose (CCD:IX:389).

Vincent’s first appraisal with regard to work is meant to warn us with regard to two temptations: the first being: to despise work, to reluctantly and unwillingly accept the effort that is demanded by work; the second temptation refers to “the idolatry” of work, the exaltation of competitions and avarice and becoming a slave to work in order to achieve success and obtain wealth.

In light of those two temptations, Vincent de Paul focuses our attention on two more profound realities: [1] the creative ability of the human person is a gift from God and [2] human activity, viewed from the perspective of its objectives, its results and its various relationships, is oriented toward God. The conclusion, then, is obvious: We have to sanctify those activities by seeking God in them, and do them in order to find Him in them rather than to see that they get done. Our Lord wills that we seek above all His glory, His kingdom and His justice … Once we’re grounded in seeking God’s glory in this way, we can be assured that the rest will follow (CCD:XII:112). The Second Vatican Council highlights this same reality when it states: The faithful must learn the deepest meaning and the value of all creation, as well as its role in the harmonious praise of God (Lumen Gentium, #36).

Work as the fulfillment of the human person

God, addressing the just man, says that he'll live by the work of his hands --- as if He had wanted to make us understand that his greatest obligation, after that of rendering to God the service he owes Him, is to work to earn his living --- and that He'll bless the pains he takes in such a way that no one will ever see him in need, he'll never be dependent on anyone, he'll live and support his family by the work of his hands, and all will go well with him. God even promises to work with him and, by working, he will bless God. (CCD:IX:382).

In today’s language Vincent wants to point out the reality that through work, men and women perfect their own nature, they become more human and make more visible the fact that they are images of God. Through work people become artisans and demiurges; they feel useful and are committed in a way that gives value to their life.

The best explanation of the Vincentian value with regard to work is found in the writing of John Paul II as he reflects on work and human dignity: work is a good thing for man --- it is not only good in the sense that it is useful or something to enjoy; it is also good as being something worthy, that is to say, something that corresponds to man's dignity, that expresses this dignity and increases it … Work is a good thing for man --- a good thing for his humanity --- because through work man not only transforms nature, adapting it to his own needs, but he also achieves fulfilment as a human being and indeed, in a sense, becomes "more a human being" (John Paul II, Laboren exercens, #9).

Work as a help for those in need

You must work with the thought that you are working to serve your neighbor, who is so dear to God that he considers as done to himself whatever is done for the relief of others (CCD:IX:389).

This dimension of work is underlined by Vincent de Paul and also highlighted in the Vincentian tradition. Among other reasons, this dimension is in harmony with the Vincentian charism and with Vincentian spirituality: evangelization* and integral service* on behalf of the poor*. Furthermore, Vincent was especially insistent on the charitable-social dimension of work for practical and organization reasons: the just ones live in accordance with God’s command, by the work of their hands, and is a burden to no one (CCD:IX:382) …God works for us to preserve our lives and to procure for us everything we need (CCD:IX:384) … may God be pleased to grant you the grace of being able some day to earn your living and to be able to serve villages that are unable to support you (CCD:IX:389) … you can earn a sufficient livelihood by serving your neighbor; your not a burden to anyone; your provide for yourselves (CCD:IX:387) … You won't be obliged to ask for more than people can give you. And should you happen to have more than you need, you know that the surplus is used to form other young women who will one day render service to God (CCD:IX:387) … If bees this by gathering honey from flowers and taking it back to the hive to feed the others, why wouldn’t you, who should be like heavenly bees, do likewise? (CCD:IX:388) …Do not be like those in mendicant Orders who live in destitution and poverty because they have no endowments (CCD:IX:387).

Vincent is telling us that through work people insert themselves into the midst of society and they participate in the life of society, creating a community of persons, of various interests, of life. Work is a true vocation that transforms the world through a spirit of service and love on behalf of one’s brothers and sisters. Vincent’s words foreshadowed the words that, centuries later, would be proclaimed by the Second Vatican Council: By their labor men and women ordinarily support themselves and their family, are joined to the rest of humankind and serve them, and can exercise genuine charity (Gaudium et Spes, #67).

Meaning of Work

In Vincent’s life and attitudes we see that he did not view work primarily as an isolated activity but rather as the permanent presence of God in the human person, an openness that allows men and women to accomplish the work of God. The value of work is found in the fact that it makes visible God, the creator [24].

Therefore if we want to understand the ultimate meaning of work on a theoretical and practical level, then we must look at the theological concept of charity. Action in itself is not the motive behind Vincentian ministry, but rather it is love which tends to satisfy one’s own needs as well as the need of others [25]. Thus, work has to be open to establishing bonds of “solidarity” with the poor [26]. Work should enable men and women to place themselves wholly at the service of the poor (Constitutions, Daughters of Charity, #2.7) and to recognize that they are bound by the universal law of work in order to share in the lot of poor (Constitutions, Congregation of the Mission #32.1; Daughters of Charity #2.7). Through work they strive to humanize technical methods in order to make them the instruments of the tenderness of Christ (Constitutions, Daughters of Charity, #2.9). Finally, from a Vincentian perspective, work is founded on the creative love of God and ought to express and make visible our loving, gracious, self giving service on behalf of the poor.

Footnotes

[1] G. Piana, Trabajo humano, ¿bendición o maldición? [Human work: blessing or curse?] Concilim 180 (1982), p. 556.

[2] From a theological perspective, the classical text that attempted an initial and coherent systemization and opened new paths to a true theology of work is M.D. Chenu, Hacía una Teología del Trabajo [Toward a theology of work], Estela, Barcelona, 1965. Without this basic and fundamental work it is impossible to understand, in all its depth, the present theological vision of work.

[3] The Pope outlines a spirituality of work that is rooted in the more positive scriptural and patristic elements. The concepts that the encyclical presents for a sound theological treatment of work are: work as a sharing in the activity of the Creator; Christ, the man of work; human work in light of the cross and the resurrection of Christ.

[4] Cf., G. Mattai in Diccionario Teólogico Interdisciplinar [Interdisciplinary Theological Dictionary], Sigueme, Salamanca, 1983, vol. IV, p. 511; G. Mattai, Trabajador [Workers] in Stefano de Flores and Tulio Goffi (eds.), Nuevo Diccionario de Espiritualidad [New Dictionary of Spirituality], Paulinas, Madrid, 1983, p. 1371.

[5] Thomas Aquinas, Summa Theológica, 2-2 q, 187, a.3.

[6] Cf., F. Schussler Fiorenza, “Fe y praxis: el trabajo en la teologica católica” [Faith and Praxis: work in catholic theology] in Concilium, 151 (1980), pp. 99-101.

[7] Cf., A. Orcajo, San Vicente de Paúl, espiritualidad [Saint Vincent de Paul, spirituality], BAC, Madrid, 1981, pp. 117-118.

[8] Cf., G.L. Coluccia, Espiritualidad vicenciana, espiritualidad de la acción [Vincentian spirituality, a spirituality of action], CEME, Salamanca, 1979, p. 72.

[9] Cf., E. Vilanova, Historia de la teología Cristiana [The history of Christian theology], Herder, Barcelona, 1992, vol. III, p. 883-893; L. González-Carvajal, Los signos de los tiempos. El Reino de Dios está entre nosotros [The signs of the time: the Kingdom of God is among us], Sal Terrae, Santander, 1987, pp. 19-49

[10] Blanchet, Sens de Dieu, sens de réel, sens de l’homme, in Mémorial du Tricentennaire, Paris, 1962, p. 170.

[11] Ibáñez, Vicente de Paúl, buscador y realizador incansable de la voluntad de Dios [Vincent de Paul, one who looked for and acted in accord with God’s will], in X Semana de Estudios Vicencianos, Vicente de Paúl, la inspiración permanente [Tenth Vincentian Studies Week: Vincent de Paul, a permanent inspiration, CEME, Salamanca 1982, p. 245.

[12] Cf., I John; Romans 5:6-11, 8:32; 2 Corinthians 5:14-21.

[13] Cf., Colossians 1:15-17; 2 Corinthians 3:18, 4:4; Romans 8:29; 1 Corinthians 15:14.

[14] Cf., 2 Corinthians 5:17; Galatians 6:15.

[15] Passcal, Pensees, #553; http://folk.uio.no/lukeb/books/theo/Pascal-Pensees.pdf

[16] Cf.. J.M. Ibáñez, Vicente de Paúl y los pobres de su tiempo [Vincent de Paul and the poor of his time], Sigueme, Salamanca, 1977, pp. 276; 288-297.

[17] Cf., Ibáñez, Vicente de Paúl y los pobres, op.cit., p. 293.

[18] Cf. Calvet, San Vicente de Paúl, CEME, Salamanca, 1979, p. 205-219; Roman, St. Vincent de Paul: A biography, translated by Sister Joyce Howard, DC, Melisende, London, 265-269; Corera, Vida del Señor Vicente de Paul, CEME, Salamanca, 1989, p. 164-169.

[19] Cf., Antonino Orcajo, El seguimiento de Jesús según Vicente de Paúl [The following of Jesus according to Vincent de Paul], La Milagrosa, Madrid, 1990, p. 156-157.

[20] Cf. Vincent de Paul y los pobres, op.cit., p. 265.

[21] José María Guix Ferreres, Juan Pablo II y el trabajo: de la “Rerum Novarum” a la “Laboren Exercens”, {John Paul II and work: from Rerum Novarum to Laborem Exercens],Corintios XIII, 22 (1982), p. 82.

[22] This expression was used by John Paul II in his encyclical Laborem exercens and more specifically is the title given to the section of the encyclical that begin with number twenty-six. While this is a present day expression, it nevertheless summarizes the scriptural, theological and spiritual tradition that refers to Jesus as the model of human work. This expression captures the Vincentian view of this theme.

[23] Cf., Ibáñez, op.cit., p. 162.

[24] Ibáñez, op.cit., p. 269.

[25] Orcajo, Seguimiento, p. 167.

[26] Instruction on the vows of the Daughters of Charity, p. 111.

Bibliography and References

Giuseppe L. Coluccia, Espiritualidad vicenciana, espiritualidad de la acción [Vincentian Spirituality, a spirituality of action], CEME, Salamanca 1979.

Vicente de Dios, Vicente de Paúl, biografía y espíritu [Vincent de Paul: his biography and his spirit], Librería Parroquial de Clavería, México, 1991.

J. Mª IBÁÑEZ, Vicente de Paúl y los pobres de su tiempo [Vincent de Paul and the poor of his time], Sígueme, Salamanca 1977.

---, “Vicente de Paúl, buscador y realizador incansable de la voluntad de Dios”, in X Semana de Estudios Vicencianos, Vicente de Paúl, la inspiración permanente, CEME, Salamanca 1982, p. 217-276.

A. Orcajo, San Vicente de Paúl, espiritualidad (Saint Vincent de Paul, spirituality], BAC, Madrid 1981.

---, El seguimiento de Jesús según Vicente de Paúl [The following of Jesus Christ according to Vincent de Paul], La Milagrosa, Madrid 1990.

References:

All references to the writings of Vincent de Paul are taken from:

VINCENT DE PAUL, Correspondence, Conferences, Documents, translators: Helen Marie Law, DC (Vol. 1), Marie Poole, DC (Vol. 1-14), James King, CM (Vol. 1-2), Francis Germovnik, CM (Vol. 1-8, 13a-13b [Latin]), Esther Cavanagh, DC (Vol. 2), Ann Mary Dougherty, DC (Vol. 12); Evelyne Franc, DC (Vol. 13a-13b), Thomas Davitt, CM (Vol. 13a-13b [Latin]), Glennon E. Figge, CM (Vol. 13a-13b [Latin]), John G. Nugent, CM (Vol. 13a-13b [Latin]), Andrew Spellman, CM (Vol. 13a-13b [Latin]); edited: Jacqueline Kilar, DC (Vol. 1-2), Marie Poole, DC (Vol. 2-14), Julia Denton, DC [editor-in-chief] (Vol. 3-10, 13a-13b), Paule Freeburg, DC (Vol. 3), Mirian Hamway, DC (Vol. 3), Elinor Hartman, DC (Vol. 4-10, 13a-13b), Ellen Van Zandt, DC (Vol. 9-13b), Ann Mary Dougherty (Vol. 11, 12 and 14).

Translated: Charles T. Plock, CM