CHAPTER I
JESUS CHRIST, THE RULE OF THE MISSION

"The purpose of the Congregation of the Mission is to follow Christ, the Evangelizer of the Poor." (C 1)

Jesus Christ is the center of our life and of all our activity (C 5). Although this is true for every Christian, the ways of following Jesus vary according to the gifts men and women receive and their different vocations. In the Congregation of the Mission we freely commit ourselves to follow Jesus as St. Vincent did, striving to incarnate his missionary charism as evangelizers of the poor.

1. ST. VINCENT DE PAUL: THE DISCOVERY OF CHRIST IN THE POOR AND THE POOR IN CHRIST
For St. Vincent de Paul, Jesus Christ is above all the Savior, the Son of the Father, sent to evangelize the poor. The saint constantly reflected on the Gospel texts: "The Spirit of the Lord ... has sent me to bring glad tidings to the poor" (Lk 4:18) and "As often as you did it for one of my least brothers and sisters, you did it for me" (Mt 25:40). With deep compassion our founder allowed himself to be challenged by the suffering and misery of the poor and discerned in their needs a call to embody the Gospel.
St. Vincent's relationship with many of the spiritual masters of his time drew him to focus his thoughts on the incarnation. He admired the immense love of God poured out for humanity in the life, death and resurrection of the Son. The kenosis of Jesus, who took on the human condition to free us from slavery to sin, profoundly affected the direction of his life.
Opening his eyes to the world of the poor, the saint discovered spiritual and material needs all around him. He also discovered Jesus Christ, who acted in his life and in the lives of the poor. Little by little he became conscious of his own vocation and, subsequently, that of the missionaries: "In this vocation we live in conformity with the Lord, whose principal goal for entering the world was to assist the poor and care for them: Misit me evangelizare pauperibus" (SV XI, 108).
The poor challenged St. Vincent to revitalize his faith and to discover Christ in their midst. He "turned the medal" (SV XI, 32) and encountered Jesus, the missionary of the Father, calling him to participate in the mission to the poor. This vision, both faith-filled and realistic, also permitted the saint to see the poor from Christ's perspective. He entered their world with great respect for them as persons and with loving compassion for their sufferings. This vision of Christ in the poor and the poor in Christ was the evangelical spirit that he shared with others who came to join him in the mission (SV XI, 40, 392).

2. JESUS CHRIST IS THE RULE OF THE MISSION (SV XII, 130)
As sons of St. Vincent our lives must resonate with the spirit of Jesus, present in the mystery of the poor, which our founder shared with us. We are called to open our hearts and make the Lord's attitudes our own (C 6). As St. Vincent reminded us: "The design of the Company is to imitate Our Lord .... We must strive to conform our thoughts, works and intentions to his ... to be men of virtue, not only interiorly, but by acting virtuously" (SV XII, 75).
Struggling to make Christ's spirit our own, we hope to be able to say with St. Paul: "The life I live now is not my own; Christ is living in me" (Gal 2:20). If we are to participate in the mission of Jesus, the evangelizer of the poor, he must be the Rule of the Mission. Vincent told the first missionaries: "What an important enterprise it is to put on the spirit of Christ." He went on to explain that the spirit of Christ is "the Holy Spirit poured out in the hearts of the just and which dwells in them and creates the dispositions and inclinations which Christ had on earth" (SV XII, 107-108). The Common Rules present the task of putting on the spirit of Jesus as a missionary's first duty and our present Constitutions reiterate the theme, calling Vincentians individually and collectively to "make every effort to put on the spirit of Christ himself in order to acquire a holiness appropriate to their vocation" (C 1,1E; CR I, 3).
In the spirit of Christ, evangelizer of the poor, missionaries should be filled with: "love and reverence for the Father, compassionate and efficacious love for the poor and docility to Divine Providence" (C 6).
A. LOVE AND REVERENCE FOR THE FATHER
Jesus Christ entered the world to make known the Father's love. He is the adorer of the Father, the Son who makes the Kingdom of God the center of His life. Sent by the Father, he lives in intimate union with him through prayer. In all things he places a priority on seeking to do the Father's will. "He did not want to say that his doctrine was his own, rather he referred it to the Father .... O my Savior, what love you had for your Father! Could he have had a greater love, my brothers, than to pour out himself for the Father? ... than to die for love in the way that he died? ... I always do the will of my Father; I always perform the actions and works that are pleasing to him" (SV XII, 108-109).
In calling us to follow him, Jesus challenges us to make our own the two-fold thrust of his life as St. Vincent described it: "religion towards the Father and charity towards humanity" (SV VI, 393). This is a summons to enter into the mystery of a life centered on the Father's love. Jesus encourages us to seek first the kingdom of God and its justice (Mt 6:33), to honor God with our whole lives, loving him with all our heart and soul and mind (Mt 22:37).
B. COMPASSION AND PRACTICAL LOVE FOR THE POOR
As he dedicated his life more and more to the evangelization of the poor, St. Vincent opened his heart in charity. His whole being became permeated with the compassionate love of Christ and he identified himself with that love. Love of God was not enough. It had to be united to love of neighbor (SV XII, 261).
Recognizing in the poor his suffering brothers and sisters, Vincent looked for practical ways to make his love effective. "We cannot see our neighbor suffer without suffering with him ... " (SV XII, 270). In this St. Vincent echoes the letter of John: "One who has no love for the brother or sister he has seen cannot love the God he has not seen" (I Jn 4:20b). The spirit of Christ is the spirit of charity, God's love expressed in action.
"The love of Christ, who had pity on the crowd, is the source of all our apostolic activity, and urges us, ... `to make the gospel effective'" (C 11; SV XII, 84). Faithful to St. Vincent, the Congregation tries to make its own the compassionate love of Christ for the poor.
C. DOCILITY TO DIVINE PROVIDENCE
Jesus lived his life in conformity with the will of his Father. He preached the coming of the Kingdom, which was the expression of God's salvific will. Trusting in the Father's love, he remained faithful even to death on the cross. "Father, into your hands, I commend my spirit," was the prayer that put into words his final act of trust in providence (Lk 23:46). His faithfulness was not in vain, because the Father raised him up.
St. Vincent de Paul experienced God's presence as liberation. In the most difficult situations he trusted in the love of God, which makes itself known in providential action. "The good which God desires is accomplished almost by itself, without our even thinking of it. That is how our Congregation came into being, how the missions and retreats for the ordinands began, .... That is ... how all the works for which we are now responsible came into existence" (SV IV, 122-123).
In the spirit of Jesus, Vincent developed a deep trust in Providence and spoke often of placing ourselves into the Father's hands. We have to abandon ourselves to Providence and "it will know quite well how to procure what we need" (SV I, 356). Trust in God's Providence produces fidelity to God's will, even when this is demanding or leads to the cross. "We cannot better assure our eternal happiness than by living and dying in the service of the poor, in the arms of Providence, and with genuine renouncement of ourselves in order to follow Jesus Christ" (SV III, 392).

3. FIDELITY TO ST. VINCENT
A. FROM ST. VINCENT'S INITIAL INSPIRATION TO THE FOUNDATION OF THE CONGREGATION OF THE MISSION
The first members of the Congregation of the Mission were attracted to the vision of the gospel which the saint shared with them. They joined St. Vincent in following Jesus, the evangelizer of the poor. Like the founder, they responded to the call to give their whole lives to the service of the needy. Together they sought ways to make the gospel effective in the midst of the sufferings of the most abandoned.
The initial inspiration of St. Vincent and his first followers continues to challenge the Congregation of the Mission more than three centuries later. Jesus, the evangelizer of the poor, still calls us to follow him as he walks among the abandoned and the marginalized. The response of the Congregation of the Mission, rooted in the radical commitment of each member to follow Jesus as a disciple, is a communal action. In the time of St. Vincent, the most pressing needs of the poor, the apostolic mission, community life, the call to be disciples of Jesus, and the testimony of Vincent himself created a dynamism which gave the nascent Congregation of the Mission its own particular identity. Faithful to that tradition, the Congregation struggles to follow the movement of the Spirit in the events and situations of our time. The same dynamism, shaped by similar factors, challenges us to embody the Vincentian charism in a new context and respond to the pressing needs of the poor in new ways.
B. THE ORIGINALITY AND THE DISTINCTIVE CHARACTER OF THE CONGREGATION OF THE MISSION
Fidelity today to the initial inspiration of St. Vincent depends on an adequate knowledge of the Congregation's particular character. Monsieur Vincent's community was in his time a new invention, created, not on pre-existing canonical schemes, but rather, as a response to events. St. Vincent himself, who knew full well that other missionary communities existed, was very conscious of the novelty of the Congregation of the Mission. He reminded the first missionaries that God had waited sixteen hundred years to create a community that did what Jesus did, going from village to village preaching the Good News to the poor. "There is no other Company in God's Church," he declared, "which has the poor for its inheritance" (SV XII, 79-80).
Our founder felt the need from the beginning to respond with agility and creativity to the demands of the apostolate with the poor. For that reason he deliberately looked for a way to free himself from the structures of traditional religious life. He founded an apostolic community of secular character, which he described as living in "a state of charity" (SV XI 43-44; XII, 275).
Vatican II recommended that "the spirit and aims of each founder should be faithfully accepted and retained, as indeed should each institute's sound traditions, for all of these constitute the patrimony of an institute" (PC, 2). St. Vincent's original insight has been recognized and sanctioned by the present Code of Canon Law. A new section, Societies of Apostolic Life, defines the specific character of communities like the Congregation of the Mission (Canon 731 § 1). The centrality of the apostolate pursued in community is the principal characteristic of institutes like ours. A clear awareness of our juridical status will help us revive the creativity and flexibility for mission which marked the life and work of St. Vincent.
C. THE FIVE CHARACTERISTIC VIRTUES
The Congregation of the Mission professes always to live and work in conformity with the sayings of the gospel (CR II), which define the fundamental aspects of Jesus' spirit. For that reason it is called to acquire Jesus' virtues, in particular five characteristic virtues, which are like "the faculties of the soul of the whole Congregation" (CR II, 14). These virtues, which have a missionary character, are the source of the attitudes that Jesus had toward the Father and toward the poor. Not only do they lead to the personal perfection of the missionary, they also help him to become a true evangelizer of the poor:
- Simplicity leads to purity of intention and to truthfulness in our words and works; it enables the missionary to be transparent before God and the poor.
- Humility makes the missionary one who depends on God and is open to his grace; it enables him to be with the poor and to live in solidarity with the lowly, capable of being evangelized by them.
- Meekness creates interior peace in the missionary; it enables him to be gentle and patient with others, especially the poor.
- Mortification unites the missionary to the suffering Christ and frees him from self-seeking; it makes him available to the poor despite the difficulties and obstacles in the mission.
- Evangelical Zeal generates energy for promoting the Kingdom of God; it awakens affective and effective enthusiasm for the evangelization of the poor.
St. Vincent recognized that there is a dynamic mutual relationship between our apostolic activity and living out the five characteristic virtues of the missionary. For this reason he insisted that true religion is found among the poor (SV XI, 200-201; XII, 170-171); that they are our Lords and masters (SV X, 266, 332; XI, 393; XII, 5), and that they evangelize us (SV XI, 200-201). The Constitutions suggest: "some sharing in the condition of the poor, so that not only will we attend to their evangelization but that we ourselves may be evangelized by them" (C 12, 3E).
D. THE EVANGELICAL COUNSELS
The missionary, like every Christian, is called to holiness. In baptism he becomes a child of God and is introduced into the life of the Trinity; that is, he is called to enter into an intimate relationship with the Father, the Son and the Spirit. The missionary's road to holiness includes, as has often been emphasized in the tradition of the Church, the evangelical counsels of poverty, chastity and obedience lived in the service of the poor. As Pope John Paul II has said: "The call to the way of the evangelical counsels always has its beginning in God: `You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide' (Jn 15:16). The vocation in which a person discovers in depth the evangelical law of giving, a law inscribed in human nature, is itself a gift! It is a gift overflowing with the deepest content of the Gospel ..." (Redemptionis donum, 6).
For St. Vincent, the practice of poverty, chastity and obedience has a clear missionary sense: "The little Congregation of the Mission came into existence in the Church to work for the salvation of people, especially the rural poor. That is why it has judged that no weapons would be more powerful or more suitable than those which Eternal Wisdom so tellingly and effectively used. Every confrere, therefore, should keep to such poverty, chastity and obedience faithfully and persistently as understood in our Congregation" (CR II, 18).
The missionary's road to love and holiness is not one of superiority, of seeking social position, riches, or personal pleasure. It is the spirit of the beatitudes and the evangelical counsels, the spirit of the poor, which paradoxically leads to true life and happiness. This is the spirit found at the center of our fidelity to serving the poor in chastity, poverty, and obedience. In this spirit the Congregation of the Mission finds the strength and the energy to undertake its mission.
E. THE PROPHETIC CHARACTER OF THE EVANGELICAL COUNSELS
We know that today the evangelical counsels seem like foolishness to many. But we place our confidence in the fact that they manifest God's "foolishness" (I Cor 1:26-28), and we believe that, paradoxically, they embody the wisdom and power of God. When we move beyond a purely logical, rationalistic analysis of the evangelical counsels, it is possible to grasp that a life lived according to these counsels has a special role in the salvation and the liberation of humanity.
The human family hungers for the gift of fidelity, now that social structures and customs have lost the power to insure it. We hope that our vow of stability, which is a promise of fidelity to the evangelization of the poor, can be a response to the yearning for fidelity in the hearts of men and women today. We hope that it can be a sign of the dynamic commitment we wish to share with them, recognizing our own weakness and doubts as we struggle to persevere. We hope that it can be a sign of the power and energy which spring forth from the Holy Spirit, sustaining source of the evangelical counsels, who binds us to God and our brothers and sisters as a support in our weakness.
We, who share with all humanity the deep desire for true love, should be ready to help others experience the love of God and the fraternal love which we experience in a life of celibate chastity lived for others. Our celibacy should express a commitment to share our lives with our brothers and sisters, even though we recognize that we often receive more than we give, especially from those who have been faithful to marriage and family.
Since we live in a world that produces enough for everyone, could we not satisfy the needs of all if we tempered our desire to possess and consume? We hope that our experience of poverty, confirmed by our vow, can say something to the world about dependence on God, the joy of sharing, solidarity with the poor and the structural changes that would resolve many of the problems of our contemporary world.
Finally, we discover in our experience of obedience that we can listen to God's voice, not only in the directives of our superiors, but in the events of the world, in dialogue, and in discernment. We hope that our obedience can say something to the world about listening to each other, dialogue, respecting differences of opinion and culture, and the need to work together in cooperation.
F. THE FREEDOM AND JOY OF THE EVANGELICAL COUNSELS
The practice of the evangelical counsels and a life of charity demand discipline and sacrifices, participation in the Lord's cross and the suffering of the poor. But the fruit of entering into the Paschal Mystery is the grace of the freedom of the children of God and evangelical joy (Rm 6:20-23).
Fidelity to and perseverance in this form of following Jesus free us gradually from attachment to places, ministries, material possessions and personal selfishness. It makes us capable of viewing all good things as God's gifts and of living in gratitude for what we have received. It liberates us, so that we recognize the generous hand of God in all that happens, seeing his love in every person; thus it enables us to love in a new way. If we truly give ourselves over to the life of the evangelical counsels, we will find it possible to use things in light of their relation to the Kingdom of God. We will be free to move wherever the demands of the mission indicate and the Spirit calls.
This evangelical freedom carries with it a profound joy: the happiness of sharing life with the poor and the gladness of serving the people God places in our path; joy in learning to share in a new way, from our poverty and not our richness. More than anything, it produces the happiness that comes from walking with the Spirit and experiencing the graces which the Spirit brings: charity, joy, peace, patient perseverance, generosity, gentleness and mortification (Gal 5:22 ff).
G. THE EVANGELICAL COUNSELS AND THE VINCENTIAN VOCATION
All these considerations make us ask ourselves: are we in fact united, through the evangelical counsels, to the deepest yearnings of humanity and the poor? Do we really, through the evangelical counsels, live a life committed to following Jesus in service, fully given over to God?
All the members of the Congregation of the Mission are "given to God" for the evangelization of the poor. Our self-gift as Vincentians is possible only in the full, radical living of the evangelical counsels. "Wishing to follow the mission of Christ, we commit ourselves as members of the Congregation to evangelize the poor for the whole of our lives. To fulfill this vocation we embrace chastity, poverty and obedience according to the Constitutions and Statutes" (C 28). The key to our vocation is the giving of ourselves for the evangelization of the poor, continuing the mission of Christ who was poor, chaste and obedient. This self-gift receives its confirmation and ratification in the vows of the Congregation of the Mission.

JESUS CHRIST, THE RULE OF THE MISSION
- Some Texts That May Serve for Meditation -

1. "So, let us move on now to the second paragraph where the rule says, quoting Jesus Christ: `Seek first the kingdom of God and his justice, and all these things which you need will be given to you as well' (Mt 6:33). Our Lord, then, has recommended this to us, so we should make it our own; he wants it; he is the rule of the Mission." (SV XII, 130)

2. "Let each of us accept the truth of the following statement and try to make it our most fundamental principle: Christ's teaching will never let us down, while worldly wisdom always will. Christ himself said this sort of wisdom was like a house with nothing but sand as its foundation, while his own was like a building with solid rock as its foundation. And that is why the Congregation should always try to follow the teaching of Christ himself and never that of the worldly-wise. To be sure of doing this we should pay particular attention to what follows." (CR II, 1)

3. "We should make it a sacred principle,... that since we are working for God we will always use God-related ways of carrying out our work, and see and judge things from Christ's point of view and not from a worldly-wise one; and not according to the feeble reasoning of our own mind either." (CR II, 5)

4. "We should follow, as far as possible, all the gospel teaching already mentioned, since it is so holy and very practical. But some of it, in fact, has more application to us, particularly when it emphasizes simplicity, humility, gentleness, mortification, and zeal for souls. The Congregation should pay special attention to developing and living up to these five virtues so that they may be, as it were, the faculties of the soul of the whole Congregation, and that everything each one of us does may always be inspired by them." (CR II, 14)

5. "Remember, Father, we live in Jesus Christ through the death of Jesus Christ, and we must die in Jesus Christ through the life of Jesus Christ, and our life must be hidden in Jesus Christ and filled with Jesus Christ, and in order to die as Jesus Christ, we must live as Jesus Christ." (SV I, 295)

6. "Our Lord Jesus Christ is the true example and that great invisible portrait on which we are to model all our actions; and the most perfect men at present alive on earth are the visible and perceptible portraits which serve as models for us in properly regulating all our actions and making them pleasing to God." (SV XI, 212-213)

7. "Another point to which you should pay close attention is to depend heavily on the guidance of the Son of God. I mean that, when you have to act you should make this reflection: `Is this in conformity with the maxims of the Son of God?' If it is, then say: `Fine, let's do it;' if not, say: `I will have nothing to do with it.'
In addition, when there is question of doing a good work, say to the Son of God: `Lord, what would you do if you were in my place? How would you instruct these people? How would you console this person who is mentally ill?'" (SV XI, 347-348)

8. "The Congregation's idea is to imitate our Lord, in so far as poor weak people can. What does this mean? It means that the Congregation takes as its aim to model itself on the way he behaved, on what he did, on his work and on his own aims. How could a person stand in for someone else if he had not the same characteristics, features, proportions, style and looks? It could not be done. So, if we aim at making ourselves like this divine model, with this desire, this blessed longing, in our hearts, we must try to make our thoughts, actions and intentions the same as his. He is not just Deus virtutum; he came to put all virtues into practice, and since what he did and did not do are virtues, we have to model ourselves on these, trying to be men of virtue. And not merely in our intentions either; we have to carry these out in the way we behave, so that what we do or do not do stems from this principle." (SV XII, 75)

9. "The rule tells us that, to do this, as well as to tend to our own perfection, we must put on the Spirit of Jesus Christ. What a huge project ) to put on the Spirit of Jesus Christ! This means that, in order to be perfect, to be effective in helping people, to serve the clergy well, we have to strive to imitate the perfection of Jesus Christ and try to attain it. It also means that we can do nothing by ourselves. We must be filled and animated with this Spirit of Jesus Christ. To understand this clearly, it is essential to know that his Spirit is given to all Christians who live according to the rules of Christianity; their actions and works are imbued with the Spirit of God. As you see so well, God has raised up the Company to act in the same way. We have always loved the maxims of Christ and we want to put on the spirit of the Gospel. This is so that we may live and act as Our Lord did, so that his Spirit may be apparent in the whole Company and in each missionary, in all its works in general and in each one in particular." (SV XII, 107-108)

10. "That is a description of our Lord's spirit, something which we must take on; and it means, in one word, always being in awe of God and loving him greatly. He was so imbued with this that he never acted on his own or for self-satisfaction: Quae placita sunt ei facio semper; I always do my Father's will; I always undertake activities and work which please him. Now, since it was the Father's will that the eternal Son was not enticed by the world, by possessions, pleasures and honors, we share his spirit when we have the same attitude." (SV XII, 109)

11. "We must, then, hold it as basic that Jesus Christ's teaching achieves what it says, while that of the world never delivers what it promises; that people who follow Jesus Christ's teaching are building on rock which neither flood waters nor storm winds can shake; and that people who do not do what he commands are like someone who built his house on quicksand and it was flattened in the first storm. Anyone, then, who speaks of Jesus Christ's teaching is speaking about an immovable rock, he is speaking about eternal truths which infallibly produce their effects, so that the heavens themselves would fall before Jesus Christ's teaching would prove false. That is why the rule concludes that the Company make profession of taking on the teaching of Jesus Christ and putting it into practice, and never that of the world. In acting in this way it will be filling itself and clothing itself with Jesus Christ." (SV XII, 115-116)

12. "Oh, if God gives us the grace to take on this practice, never to make a judgement according to human thinking because it never reaches the truth, never reaches God, never reaches divine reasons, never; if, I say, we regard our mere reasoning as deceitful and act according to the gospel, let us be thankful to our Lord, and try to form judgements like he did, try to do what he recommended by word and example. And not only that, but let us try to penetrate his spirit so that we can participate in his activity. It is not enough just to do good ) we must do it well, following our Lord's example. The gospel says about him that everything he did he did well: Bene omnia fecit (Mk 7:37). Fasting, keeping the rules, working for God, is not everything; these things must be done in his spirit, in other words perfectly, with his aims and in the way that he did them." (SV XII, 178-179)

Chapter II

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