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VINCENTIAN STUDIES COURSE
BOQUERON, CHIRIQUI, PANA
JOHN P. PRAGER, C.M. 1995
2. THE CANONICAL ASPECTS OF THE VINCENTIAN VOW OF
POVERTY
GOAL: Study the juridical aspects of the Vincentian
vow of poverty.
READINGS FOR THE TEACHER:
Coppo, A., "L'Evolution du voeu de pauverté des Prêtres
de la Mission jusqu'en 1659," Vincentiana 16 (l972), p. 256-
272.
Corera, J., "Las Bases Económicas de la Comunidad Vicenciana,"
in Diez Estudios Vicencianos, p. 129-202.
"Criterios y Perspectivas para Nuestra Vivencia de Pobreza,"
CLAPVI 14 (l977), p. 257-260.
Fernández, J., Extensión del Voto de Pobreza
en la C.M., (Madrid: l940).
Jacquier, J., "St. Vincent's Real Estate Policy," Vincentian
Heritage 7 (l986), p. 181-204.
Koch, B., "La Théologie de la Pauverté, M. Vincent, Theologien
de la Pauverté," Vincentiana 33 (l991), p. 191- 209.
Lopez y Araya," La Pobreza Vicentina como Dinamismo entre los Hombres
de Hoy," CLAPVI 14 (l977), p. 20-24.
McNeil, B., "Vincentian Values and Fund Raising for the Mission,"
Vincentian Heritage 13 (l992), p. 13-36.
Pérez-Flores, M., "La Pobreza de las Hijas de la Caridad,"
in Reflexiones sobre la Identidad de las H.C.,(Salamanca:CEME,
l980), p. 139-162.
Ranasingh, J., St. Vincent and the Spirituality of Work,
(Rome: Teresianum, l983).
Rigazio, A., "Administración de Bienes y Pobreza," Vincentiana
33 (l989), p. 503ff.
"Some Reflections on Evangelical Poverty in the Congregation,"
Vincentiana 33 (l989), p. 5ff.
READINGS FOR THE NOVICES:
"Alias Nos," in Foundation Documents of the C.M., p.
Constitutions No. 31-35 & 148-155; Statutes No. 17-18 &
100-107; Interpretation of the Fundamental Statute on Poverty(Appendix
to the Constitutions).
POINTS OF EMPHASIS:
1 Since the Vincentian Vows were not religious vows the confreres did
not have to renounce all of their goods. Vincent's problem: How
to establish a community of goods and avoid dividing the community along
economic lines without converting us into religious?
2 The solution is the Vincentian Vow of poverty. The way chosen
to avoid the disordered effects of wealth is the superior's
permission.
3.It's important to remember that the vow is a juridic minimum. In other
words, fulfilling the letter of the law is doing the least bit acceptable.
The juridic minimum is not the same as the evangelical counsel.
4 The fundamental statute states:
a. Members continue to own personal goods and property. The statute
literally talks about inmovable goods. This concept only exists in countries
influenced by Roman Law. It meantthings that produce wealth(Land, property,
buildings). In modern terms it would include:
stocks, bonds, bank accounts,etc.
b. They do not retain free use of their goods. But the superior can
give permission. The idea here is to create an environment of dialogue
and discernment.
c. Fruits of personal goods cannot be retained, but can be used in
pious works. In other words, any rents, interests, dividends etc. cannot
be used for personal motives. The idea is to
avoid amassing fortunes.
d. The recompense for pastoral work (stipends, a salary, royalties
from a book, etc.)belongs to
the congregation. The practice of returning a portion of stipends to
the confreres is an abuse.Nor is it permissible for someone to give
a stipend to a confrere with the condition
that it not be given to the community.
5. The Constitutions recommend that we live as much like the poor as
possible.
6. In this day and age we cannot reduce the superior's permission to
an excuse for any lifestyle one decides to live. The vows exist to
promote the service of the poor. That always must be taken
into account.
7. One must establish personal rules and take responsibility for living
the evangelical counsel.
Ask the novices to split up into groups to come up with personal rules
for living poverty in the service of the poor.
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