As members of the Vincentian Family we have become accustomed to using terms such as Advocacy, Aporophobia, Homelessness, Collaboration, Systemic Change, etc., to describe either situations that we encounter in our work/ministry or actions that we carry out. To deepen our understanding of these concepts from the perspective of our charism, we have developed this series of posts, entitled a “Vincentian Dictionary”, with the aim of offering each week an explanation of the various words/phrases from a social, moral, Christian and Vincentian perspective. Inspired by the charism of St. Vincent de Paul, we hope to deepen our understanding and reflect on service, social justice and love of neighbor. At the end of each article you will find some ideas for personal reflection and/or group dialogue.

Follow the complete thread of this Vincentian dictionary at this link.

Read the first part of this article by clicking here.

Read the second part of this article by clicking here.

4. Welcoming the Stranger: The Vincentian Family’s Stance on Migration and Hospitality

Amid this migration global crisis, the Vincentian Family—rooted in the teachings of Saint Vincent de Paul and guided by their foundational charism of service to the poor and marginalized, provides a compelling example of how faith can inspire action in the face of migration challenges.

4.1. The Theological Foundation of Hospitality

For the Vincentian Family, the biblical mandate “I was a stranger, and you welcomed me” (Mt 25:35) is not merely symbolic but a call to concrete action. Saint Vincent de Paul exemplified this commitment during his lifetime. He dedicated himself to serving the poor, the sick, and those displaced by war. His teachings and actions laid the groundwork for a spirituality that prioritizes compassion and justice. This legacy continues to inspire members of the Vincentian Family, who see hospitality as a moral obligation and a reflection of God’s love for humanity.

4.2. Vincent de Paul’s Humanitarian Response to Migrants and Refugees

In 17th-century France, amidst political turmoil and widespread poverty, Vincent de Paul emerged as a pioneering humanitarian. He developed innovative solutions to address the needs of migrants and refugees, providing essential aid and promoting advocacy efforts to alleviate their suffering.

a) Historical Context

The 17th century in France was a period of profound social, political, and economic upheaval. The nation faced the ravages of the Thirty Years’ War (1618-1648), which had devastating consequences across Europe. Additionally, France experienced internal strife such as the Fronde (1648-1653), a series of civil wars fueled by political and economic grievances. These conflicts led to widespread displacement, forcing thousands to flee their homes in search of safety and stability.

Rural populations were particularly affected, as battles and raids devastated farmland, leaving families without sustenance or shelter. Famine and disease followed in the wake of war, exacerbating the plight of refugees. Urban centers, especially Paris, became overwhelmed with an influx of destitute people seeking refuge. In the absence of a structured social welfare system, the situation demanded urgent and compassionate intervention.

b) Emergency Relief for Refugees

Vincent de Paul recognized the immediate needs of refugees and displaced persons who arrived in Paris and other regions. With a deep sense of compassion and practical resolve, he mobilized resources to provide essential aid. His efforts included distributing food, clothing, and medical care to those in need.

One of his most notable initiatives took place during the severe disruptions caused by the Thirty Years’ War. Between 1638 and 1647, Vincent de Paul organized extensive relief efforts for refugees fleeing the conflict in the regions of Lorraine and Bar. These areas had been ravaged by military campaigns, leaving countless families homeless and without means of survival.

“This support for Lorraine is remarkable for more than the amount of aid distributed and the number of suffering people helped. It was the first attempt at organized assistance for a whole endangered region. Without having received any specific charge, Vincent de Paul assumed the role of a secretary of state for refugees and war victims. Going far beyond the responsibilities expected of him as superior of the Congregation of the Mission, he placed himself, on his own initiative, in a national role” – Bernard Pujo , historian.

In 1652 Vincent wrote in a letter that “soup is distributed daily to fourteen or fifteen thousand persons, who would die of hunger without this assistance” (CCD:IV:396).

“We have more troubles here than ever. Paris is swarming with poor persons because the armies have forced the poor country folk to seek refuge here. Meetings are held daily to see how they can be helped. A few houses have been rented in the outlying districts where some of them have been housed, particularly poor girls.” (CCD:IV:386)

Later, Vincent, at the age of 72, was administering massive relief programs, providing soup twice a day for thousands of poor people at Saint-Lazare and feeding thousands of others at the houses of the Daughters of Charity. He organized collections, gathering each week 5-6 thousand pounds of meat, 2-3 thousand eggs, and provisions of clothing and utensils.  He provided lodging for the displaced.

To coordinate this vast operation, Vincent engaged the support of wealthy benefactors and the broader community. He established networks to collect and distribute donations, ensuring that aid reached even the most remote and devastated areas. His tireless dedication set a precedent for organized and efficient humanitarian responses in times of crisis.

c) Holistic Care and Shelter

In addition to providing material assistance, Vincent de Paul emphasized the importance of holistic care. He believed that addressing the physical needs of refugees was only part of the solution. Spiritual and emotional support were equally essential in helping individuals regain a sense of dignity and hope.

To this end, Vincent and his collaborators, including members of the Daughters of Charity and the Congregation of the Mission, established centers where refugees could find not only shelter and sustenance but also compassionate care and guidance. These centers became places of refuge where displaced individuals could begin to rebuild their lives.

d) Advocacy and Mediation

Vincent de Paul was not content with merely alleviating the symptoms of social injustice. He sought to address its root causes through advocacy and mediation. His position as a respected religious leader and advisor to influential figures allowed him to engage in humanitarian diplomacy.

On multiple occasions, Vincent sought audiences with political leaders, including Cardinal Richelieu and Queen Anne of Austria. He used these opportunities to advocate for peace and the humane treatment of refugees and other marginalized groups. His pleas often emphasized the shared humanity of all individuals, regardless of their social status or origin.

In a time when political and religious divisions were deeply entrenched, Vincent’s impartial stance and commitment to reconciliation were both courageous and groundbreaking. His efforts to mediate conflicts and promote understanding reflected his belief in the transformative power of compassion and dialogue.

e) Sustained Community Engagement

Vincent de Paul’s work with refugees was characterized by his ability to mobilize entire communities. He understood that sustainable change required collective effort and long-term commitment. By inspiring others to join his mission, he created a network of volunteers and supporters who carried forward his humanitarian vision.

His approach involved not only wealthy benefactors but also ordinary citizens who contributed their time, skills, and resources. This inclusive model of community engagement fostered a sense of shared responsibility and solidarity, laying the foundation for a more compassionate and just society.

Vincent de Paul’s response to the challenges of his time was both compassionate and innovative. His holistic approach to aiding migrants and refugees not only addressed immediate needs but also sought to empower individuals and transform societal structures. By combining direct aid, advocacy, and community engagement, Vincent de Paul set an enduring example of humanitarian leadership that continues to inspire compassionate action in the face of adversity.

4.3. Migration, Poverty, and the Response of Frederic Ozanam and the Society of St. Vincent de Paul in 19th Century Europe

During Ozanam’s lifetime, Europe experienced significant migration due to:

• Industrialization: Rural populations moved to cities in search of work, often facing poor living conditions.
• Political Instability: Revolutions and conflicts, such as the 1848 uprisings, displaced many people.
• Economic Hardship: Famine and poverty, particularly in Ireland and other parts of Europe, forced many to emigrate.

Ozanam and the Society of St. Vincent de Paul responded by:

• Providing direct assistance to the poor, including food, clothing, and shelter.
• Advocating for systemic change to address the root causes of poverty.
• Emphasizing the importance of personal charity and solidarity with those in need.

a) Internal Migration in Early 19th Century France: From Rural Areas to Paris and Industrial Centers

At the dawn of the 19th century, France underwent profound social and economic transformations driven by the rise of industrialization. This period marked a significant shift in population dynamics, as thousands of people migrated from rural, agricultural regions to urban centers, particularly Paris and other emerging industrial hubs. This internal migration was a direct response to the sweeping changes brought about by industrialization, which reshaped the French economy and society.

In the early 1800s, France was still largely an agrarian society, with the majority of the population living in rural areas and working in agriculture. However, the advent of industrialization began to alter this landscape. Factories and mechanized production methods started to replace traditional artisanal and agricultural work, creating new opportunities in urban areas. Cities like Paris, Lyon, and Lille became magnets for those seeking employment in the growing industrial sector.

The migration from rural areas to cities was fueled by several factors. First, the agricultural sector faced challenges such as land fragmentation, low productivity, and economic stagnation, making it difficult for peasants to sustain their livelihoods. At the same time, the promise of steady wages and better living conditions in cities attracted many to leave their villages. Paris, as the political, cultural, and economic heart of France, offered a particularly compelling destination. The city was not only a center of industry but also a place where infrastructure, services, and opportunities were rapidly expanding.

This mass movement of people had profound implications for both rural and urban areas. In the countryside, the departure of a significant portion of the workforce led to labor shortages and the decline of traditional agricultural practices. Meanwhile, cities struggled to accommodate the influx of migrants. Overcrowding, poor sanitation, and inadequate housing became pressing issues, particularly in working-class neighborhoods. Despite these challenges, the migration also contributed to the growth of a new urban proletariat, which played a crucial role in the industrialization process.

The migration from rural areas to cities in early 19th-century France was a defining feature of the country’s transition to an industrial economy. It reflected the broader global trend of urbanization driven by industrialization, as people sought new opportunities in a rapidly changing world. This movement not only transformed the demographic and economic landscape of France but also laid the groundwork for the social and political changes that would unfold in the decades to come.

b) The Early Activities of the Society of St. Vincent de Paul: Serving the Poor in 19th Century France

The Society of St. Vincent de Paul (SSVP) was founded in 1833 in Paris by a group of young Catholic laymen, led by Frederic Ozanam, a 20-year-old university student. Inspired by their faith and a deep sense of social justice, the group sought to address the widespread poverty and suffering they witnessed in the rapidly industrializing city of Paris. At its core, the Society’s mission was simple yet profound: to serve the poor through personal contact and charitable works, particularly by visiting families in their homes. This approach became the hallmark of the SSVP and set it apart from other charitable organizations of the time.

In the early years of its founding, the Society focused on visiting impoverished families in their homes, a practice known as “home visits.” Many of these families were working-class migrants who had moved from rural areas to Paris and other industrial centers in search of better opportunities. However, despite their hard work in factories or other low-paying jobs, their wages were often insufficient to lift them out of poverty. These families lived in overcrowded, unsanitary conditions, struggling to afford basic necessities like food, clothing, and shelter.

“In these foul cellars and garrets, sometimes next door to sloth and vice we have often come upon the loveliest domestic virtues, on a refinement and intelligence that one does not always meet with under gilded ceilings; a poor cooper, of past seventy years of age, tiring his infirm arms to get bread for the child of a son who had died in the flower of his age; a deaf and dumb boy of twelve, whose education has been carried on by the self-devotion of his poor relatives with such success that he begins to read, and knows God and prays. We shall never forget one poor room, of irreproachable cleanliness, where a mother, clothed in the threadbare costume of her native place, Auvergne, was working away with her four daughters, modest young girls, who only raised their eves from their work to answer the stranger’s questions. The father was nothing but a hodman, working by the day at a mason’s; but the faith which these honest people had brought with them from their native mountains illuminated their lives, just as the sunbeam that stole in through their tiny window lighted up the pious pictures pasted on the walls.

We need not dwell on those amongst them who are better off [at Lyonnais Street]; those who, for six persons, can supply two beds, into which are huddled pellmell the sick and the healthy, boys of eighteen with girls of sixteen. Let’s not talk about the ruin of the clothes, reaching the point where in the same house a score of children could not go to school for lack of clothes. The most fortunate of these wretched beings want food of some sort, and if they die of consumption let it not be said that they perish from hunger in the most civilized city in the world. Some live on the remains that, through the bars of the Luxembourg, the cooks of the troops quartered in the castle give them. An old woman fed for eight days on the pieces of bread she collected among the filth, that she soaked in cold water.”

Frederic Ozanam, article «Aux gens de bien» [To good people], in L’Ère Nouvelle, nº 151, September 15, 1848.

The members of the Society of St. Vincent de Paul approached these families with compassion and humility. Their assistance was not limited to material aid, such as providing food, clothing, or financial support. They also sought to improve the overall well-being of the families they served. This included offering emotional and spiritual comfort, listening to their struggles, and treating them with dignity and respect. The Vincentians believed that addressing the spiritual and emotional needs of the poor was just as important as alleviating their material suffering.

One of the key principles of the SSVP was the idea of “person-to-person” charity. Rather than providing aid from a distance, the Vincentians made a deliberate effort to build relationships with the families they assisted. This personal approach allowed them to better understand the specific needs of each family and to offer tailored support. It also helped to break down social barriers and foster a sense of solidarity between the volunteers and those they served. In addition to their direct assistance to families, the Society also advocated for social justice and sought to address the root causes of poverty. They recognized that the plight of the poor was often tied to systemic issues, such as low wages, poor working conditions, and lack of access to education. While their primary focus remained on charitable works, they also encouraged broader societal changes to improve the lives of the working class.

The commitment of the members of the Society of St. Vincent de Paul was deeply rooted in a profound belief and conviction that in the poor, they encountered Jesus Christ Himself. Following the example of St. Vincent de Paul, they assisted those in need, treating them with the same respect and charity as they would offer to Christ. Ozanam was deeply immersed in this Vincentian spirituality, to the point that he often used the very words of St. Vincent to explain the purpose of the Society of St. Vincent de Paul and its members, as we see in the following text:

And we, dear friend, do we bear no resemblance to those saints we love, do we content ourselves with deploring the sterility of the present time, although each of us carries within his heart a seed of sanctity that the simple wishing will suffice to disclose. If we do not know how to love God as they loved Him, that should be without doubt a reproach to us, but yet our weakness is able to find some shadow of excuse, for it seems to be necessary to see in order to love and we see God only with the eyes of Faith and our Faith is so weak! Both men and the poor we see with the eyes of the flesh; they are there and we can put finger and hand in their wounds and the scars of the crown of thorns are visible on their foreheads; and at this point incredulity no longer has place and we should fall at their feet and say with the Apostle, ‘Tu est Dominus et Deus meus.’ You, the poor, are my Lord and my God! You are our masters, and we will be your servants. You are for us the sacred images of that God whom we do not see, and not knowing how to love Him otherwise shall we not love Him in your person. […] The problem that divides men in our day is no longer a problem of political structure; it is a social problem; it has to do with what is preferred, the spirit of self-interest or the spirit of sacrifice, whether society will be only a great exploitation to the profit of the strongest or a consecration of each individual for the good of all and especially for the protection of the weak. There are a great many men who have too much and who wish to have more; there are a great many others who do not have enough, who have nothing, and who are willing to take if someone gives to them. Between these two classes of men, a confrontation is coming, and this menacing confrontation will be terrible: on the one side, the power of gold, on the other the power of despair. We must cast ourselves between these two enemy armies, if not to prevent, at least to deaden the shock. And our youth and our mediocrity does not make our role of mediators easier than our title of Christian makes us responsible. There is the possible usefulness of our Society of St. Vincent de Paul.

Frederic Ozanam, letter to Louis Janmot, November 13, 1836

For the first time, we see Frederic introduce the concept of social question. This profound injustice, “which divides people today,” represents a struggle between the spirit of selfishness (on the part of unscrupulous employers who condemned workers to inhumane living and working conditions) and the spirit of sacrifice (embodied by countless migrants who, from rural areas, moved to large cities, particularly Paris, in search of a dignified future by working in industries).

c) Frédéric Ozanam and the Plight of Rural Migrants: A Call for Social Reform in 1848 France

In 1848, Frédéric Ozanam was encouraged to run for election to the General Assembly of France. Drawing from his firsthand experiences with the struggles of poor workers, many of them migrants from rural areas of France, he wrote an “Electoral Manifesto;” in it, Frederic advocates on behalf of:

1. “progressive tax system” that does not tax basic necessities and, therefore, that does not punish the poorest. The payment of taxes was to be calculated on a sliding scale, that is, in accord to the income of each individual.
2. The “rights of laborers, […] the workers “associations”, not avoiding the social question, that is: all the problems that arose from the Industrial Revolution (at all levels: political, intellectual, religious…), especially the question of poverty and the lack of rights of the working class, of the workers.
3. Justice and social security measures to alleviate the suffering of the people.

Although Frédéric was not elected, during those intense months starting in March 1848, he wrote extensively, both in letters and for the newspaper l’Ère nouvelle. These writings reveal his integrity as a citizen and a Catholic, his sharp intellect, and his deep concern for the society he lived in, particularly his commitment to advocating for the most disadvantaged classes.

“I will also support labor rights: the right of the farmer, the craftsman and the merchant to be the owner of their work and their income. I support workers unions and those associations that bring together, in a voluntary manner, workers and employers. Finally, I will promote state-initiative public utility works, which can provide opportunities to laborers who lack work or resources. I will do all that is possible to demand justice and social security measures to alleviate the suffering of the people. All these initiatives are by no means too much to resolve the dreadful question of work, the most pressing issue today and also the issue most worthy of occupying people’s hearts.” (Frederic Ozanam, Circular Letter to the electors of the Department of the Rhône, April 15, 1848).

d) Frederic Ozanam’s Encounter with Irish Migrants at the Great Exhibition of 1851

The first World’s Fair was held in London in 1851, conceived as a grand event to showcase global progress. Its inauguration took place on May 1 in Hyde Park. The Crystal Palace, a massive cast-iron and glass structure, was unveiled as the centerpiece of the exhibition. The renowned Crystal Palace Exhibition attracted nations from all over the world to London during the summer of 1851. Jean-Jacques Ampère persuaded Frederic Ozanam to join the throngs of visitors. Accompanied by Madame Ozanam and Ampère, Ozanam embarked on the journey during the first week of August.

However, the dazzling display of abundance at the exhibition sharply contrasted with the grim poverty spread throughout the city. The misery was especially evident in the plight of Irish migrants who crowded into squalid neighborhoods. These were refugees fleeing the Great Famine that had ravaged Ireland between 1845 and 1852. The immediate cause of the famine was a devastating infestation of Phytophthora infestans, a microorganism originating from the Americas, which destroyed entire potato crops. This agricultural catastrophe led to the deaths of over two million Europeans, half of whom were Irish.

By the mid-19th century, potatoes had become the staple food for Ireland’s poor population and their livestock. The blight drove countless Irish farmers and laborers to ruin. Most of them neither owned the land they cultivated nor the humble homes they lived in, which were controlled by a British-dominated elite that collected rent through intermediaries.

Due to the British government’s indifference and successive failed harvests, millions of Irish families faced a grim choice: abandon Ireland or perish. During the famine years, over one million Irish men, women, and children emigrated, primarily to the United States, Canada, England, Scotland, and Australia. Tragically, an additional million perished due to starvation or famine-related diseases. Within less than five years, Ireland’s population plummeted by more than 20%.

Ozanam’s visit to London coincided with this mass migration and the heart-wrenching destitution of the Irish people. His experience at the World’s Fair served as a stark reminder of the growing social and economic inequalities that persisted despite the triumphs of human progress celebrated at the Crystal Palace.

“He would let me return alone to the Crystal Palace so that he could have more time to visit the cellars and garrets inhabited by the poor Catholics of Ireland; and he would return from them with a full heart, but always, I suspect, a little poorer than when he went” (Jean Jacques Ampère).

4.4. A Charism of Compassion and Justice

The Vincentian Family’s charism centers on the service of those who are poor and marginalized, including migrants and refugees. Compassion and justice are inseparable in their mission. While compassion involves immediate relief, justice seeks to address the root causes of migration and displacement.

Compassion is evident in the numerous initiatives led by Vincentian branches to provide shelter, food, and medical care to migrants. These acts of mercy are essential in alleviating immediate suffering. However, the Vincentian Family also recognizes that charity alone is insufficient. Thus, true hospitality demands a commitment to systemic change—advocating for policies that protect the rights and dignity of migrants and challenging the structures that perpetuate inequality and exclusion.

4.5. Welcoming the Stranger: A Moral and Social Imperative

The Vincentian Family views the act of welcoming the stranger as both a moral and social imperative. This perspective challenges the prevailing narratives that often portray migrants as threats or burdens. Instead, the Vincentian approach emphasizes the inherent dignity of every human being, regardless of their legal status or country of origin.

Hospitality, in this context, goes beyond mere tolerance. It involves creating spaces where migrants can thrive, feel safe, and be treated with respect. This includes not only providing material assistance but also fostering a sense of belonging and community. The Vincentian Family believes that such an approach benefits both migrants and host communities, enriching societies through cultural diversity and shared human experiences.

4.6. Advocacy and Systemic Change

While direct service is a vital component of the Vincentian Family’s response to migration, advocacy and systemic change are equally important. Members of the Vincentian Family actively engage in efforts to influence public policy and raise awareness about the plight of migrants and refugees.

This advocacy is guided by a commitment to social justice and human rights. The Vincentian Family calls for comprehensive immigration policies that prioritize family reunification, protect asylum seekers, and promote legal pathways for migration. They also emphasize the importance of addressing the root causes of migration, such as poverty, violence, and environmental degradation.

Collaboration with other organizations and faith-based groups is a key aspect of this advocacy work. By joining forces, the Vincentian Family amplifies its voice and strengthens its impact in advocating for systemic change.

4.7. Building Inclusive Communities

Creating inclusive communities is a central aspect of the Vincentian Family’s response to migration. This involves not only welcoming migrants but also empowering them to become active participants in their new communities.

Education and vocational training programs are essential components of this effort. By providing migrants with the skills and knowledge they need to succeed, the Vincentian Family helps them integrate into society and achieve self-sufficiency. These initiatives also contribute to breaking down stereotypes and fostering mutual understanding between migrants and host communities.

Additionally, the Vincentian Family places a strong emphasis on spiritual accompaniment. Recognizing the emotional and psychological toll of migration, they offer pastoral care and support to help migrants navigate their journeys and find hope amid uncertainty.

4.8. Challenges and Ethical Considerations

Despite their unwavering commitment to welcoming the stranger, the members of the Vincentian Family face numerous challenges in its mission. Political resistance, limited resources, and social prejudices are significant obstacles. In many countries, restrictive immigration policies and hostile rhetoric make it difficult to provide adequate support to migrants.

Ethical considerations also arise in the context of migration. Balancing the needs of migrants with the concerns of host communities requires careful discernment. The Vincentian Family approaches these challenges with a spirit of dialogue and collaboration, seeking solutions that uphold the dignity and rights of all people.

4.9. The Role of Spirituality in Migration Ministry

Spirituality plays a vital role in the Vincentian Family’s approach to migration. Prayer, reflection, and community worship are integral to their ministry. These spiritual practices provide strength and guidance for those involved in migration work, helping them remain grounded in their mission.

Moreover, spirituality offers hope and healing to migrants who have experienced trauma and loss. By fostering a sense of divine presence and love, the Vincentian Family helps migrants find meaning and resilience in their journeys.

4.10. A Vision for the Future

The Vincentian Family’s vision for the future is one of hope, solidarity, and justice. They aspire to create a world where migrants are not only welcomed but also valued and empowered. This vision involves a continued commitment to direct service, advocacy, and systemic change.

Key priorities for the future include strengthening collaboration with other organizations, expanding educational and vocational programs for migrants, and increasing efforts to influence public policy. The Vincentian Family also recognizes the importance of ongoing formation and training for its members to ensure that they are equipped to respond effectively to the evolving challenges of migration.

— – —

The Vincentian Family’s stance on migration and hospitality is a powerful testament to the transformative potential of faith in action. Rooted in the teachings of Saint Vincent de Paul and guided by a profound commitment to compassion and justice, they offer a holistic and hopeful response to the global migration crisis.

By welcoming the stranger, advocating for systemic change, and building inclusive communities, the Vincentian Family embodies the Gospel message and serves as a model for others. Their work reminds us that true hospitality is not only about providing shelter but also about recognizing the inherent dignity of every human being and creating a world where all can flourish.

Download this essay in full by clicking here.