VINCENTIAN STUDIES COURSE

BOQUERON, CHIRIQUI, PANA

JOHN P. PRAGER, C.M. 1995

NOTE: This section only treats the Vincentian elements of the vows. It needs to be complemented by other dimensions of the vows and evangelical counsels.
 

1. THE HISTORY OF THE VOWS IN THE C.M.

GOAL: To understand the historical background to the vows and their meaning for today.

READINGS FOR THE TEACHER:

Betta, L., "Il Carattere Secolare della C.M.," Vincentiana 20 (l976), p. 196ff.

 Campo, F., "De Iuridica Vicentinorum a Votis Perpetuis e Missione Dimissorum Condicione," Vincentiana 4 (l960), p. 226ff.

 --, "Vicentinorum Professione," Vincentiana 5 (l961), p. 306ff.

 Cid, E., "Declaración sobre los Consejos Evangélicos y los Votos," Vincentiana 20 (l976), p. 101-115.

 Dodin, A., "Los Votos en la Espiritualidad Vicenciana," in Vicente de Paul: Pervivencia de un Fundador, (Salamanca: CEME, l972), p.110ff.

 Fernández, J., "La Incorporación en la C.M.," Anales 88 (l980), p. 246-259.

 Graaf, H., De Votis quae Emittuntur in CongregationisMissionis, (Nigmegen, l955).

 "Historique de l'Approbation des Voeux dans la C.M.," Bulletin des Lazaristes de France 18 (l972), p. 50-67.

 Lauwerier, L., "Les Voeux et la Mission," Vincentiana 37 (l993), p. 430-448.

 Lloret, M., "Les Voeux des Filles de la Charité," Vincentiana 34 (l990), p. 669-679.

 Martínez, G., "Sentido Espiritual y Pastoral de los Votos," CLAPVI 37 (l982), p. 319-335. Orcajo, A., El Seguimiento de Jesús según Vicente de Paúl, (Caracas: l988), p. 229-237.

 Persich, N., "Les Voeux dans la Congrégation de la Mission: Nature, Necessité et Utilité," Vincentiana 16 (l972), p.249ff.

 Sánchez, A., "Los Votos en la Compañía de las Hijas de la Caridad," in Reflexiones sobre laIdentidad de las Hijas de la Caridad, (Salamanca: CEME, l980), p. 107-138.

 Salinero, F., "Como Nació y Se Desarrolló en la Compañía la Costumbre de Hacer Votos," Anales 90 (l982), p. 297-303.

 

READINGS FOR THE NOVICES:

Constitutions No. 55-58

The Foundation Documents of the C.M., (Ms translation), p. 35-38.

 Maloney, R., "The Four Vincentian Vows Yesterday and Today," Vincentiana 34 (l990), p. 230-307;also in The Way of Vincent de Paul, p. 70-130.

OPTIONAL READINGS:

The Congregation of the Mission: Its Vows and the Bond between Its Members, (Document of the Preparatory Commission for the l980 General Assembly).

 Coste, I, p. 479-500.

 Poole, S., A History of the Congregation of the Mission: 1625-1843 (L.A.: l973), p. 45-55.

POINTS OF EMPHASIS:

 1. The vows arise out of a problem: Many confreres left without discerning well. Vincent wanted them to slow down the process of making a decision. His goal was not to keep them against their will.

2. Canon Law at the time only provided two possible solutions, neither of which was adequate. One of the possibilities was to make public vows. The advantage is that these vows had canonical effects. This disadvantage was that we would be religious.

3. The other possibility was private vows. These did not make us religious. However, there were no canonical effects. Any confessor could dispense these vows.

4. Vincent comes up with a new creation: the Vincentian Vows. They are not public(no one receives them in the name of the Church), perpetual, and reserved (the Church recognizes our particular law with regard to dispensations). Only the superior general or the pope can dispense the Vincentian vows.

5. These vows exist to promote the mission. They are not the same as religious vows.

6. One of the key differences between the societies of apostolic life and religious is that they are consecrated through the vows. That and community life are their principle means of holiness and witness. The apostolate is secondary (but not unimportant).

7. The C.M. is consecrated in and for the mission to the poor. That's our way to holiness. Vows and the common life are secondary means to support the mission (but not without importance.

8. Obviously there are some similarities, but also some important differences between the C.M and religious.