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This article explores the origin and depth of devotion to the Word of God that permeated Elizabeth Bayley Seton’s life and informed her spirituality. The future saint’s early years were suffused with scripture at home and in Anglican/Episcopal services she attended. The deep devotion this engendered was enhanced by her love for poetry, prose, and song. Through her early adult life she was spiritually nourished by the cadences of scripture and the hymns that filled liturgical celebrations. During a brief hiatus during her early adult years, Elizabeth broadened her scope to embrace a variety of intellectual influences. However, her devotion to scripture rekindled as deep family crises engulfed her. The comfort and strength she gained through reliance on her Bible assisted her in navigating enormous changes in her religious, economic, and social circumstances. At the time she converted to Catholicism, the ethos of the U. S. Catholic Church encouraged her to continue this focus. In addition to acquiring her own Catholic edition of the Bible, she deepened her immersion in the scriptures as evidenced by the numerous reflections, prayers, verses, and letters she wrote.

In her third interpretation of Elizabeth Seton’s spirituality within the framework of ecological theology, Sun Hae Kim examines volumes 3a and 3b of Elizabeth’s writings. These volumes cover Elizabeth’s entire life. The presence of God was “the mystery that not only sustained her throughout her life but also united her vision of the entire universe of natural creation and humanity into one.” Kim also puts Elizabeth’s views of creation, humanity, suffering, and death within the context of three ecological theologians: Hildegard of Bingen, Sallie McFague, and Elizabeth A. Johnson. According to Elizabeth, God’s presence “consecrates every part of the universe”; caring for the earth—which is God’s body according to Johnson—is, as Kim says, “an act of obedience to the Creator, who wants all life to flourish.” At the end of time, Elizabeth looked to “the complete transformation of the earth,” which for her involved our salvation and “the glory of the natural world.” Death and suffering, as a part of the natural world, are a part of ecology in which God is present as well. Moreover, “suffering is a mystery that humbles and unites both humans and non-human living beings of the earth.”

This article explores the origin and depth of devotion to the Word of God that permeated Elizabeth Bayley Seton’s life and informed her spirituality. The future saint’s early years were suffused with scripture at home and in Anglican/Episcopal services she attended. The deep devotion this engendered was enhanced by her love for poetry, prose, and song. Through her early adult life she was spiritually nourished by the cadences of scripture and the hymns that filled liturgical celebrations. During a brief hiatus during her early adult years, Elizabeth broadened her scope to embrace a variety of intellectual influences. However, her devotion to scripture rekindled as deep family crises engulfed her. The comfort and strength she gained through reliance on her Bible assisted her in navigating enormous changes in her religious, economic, and social circumstances. At the time she converted to Catholicism, the ethos of the U. S. Catholic Church encouraged her to continue this focus. In addition to acquiring her own Catholic edition of the Bible, she deepened her immersion in the scriptures as evidenced by the numerous reflections, prayers, verses, and letters she wrote.

In her third interpretation of Elizabeth Seton’s spirituality within the framework of ecological theology, Sun Hae Kim examines volumes 3a and 3b of Elizabeth’s writings. These volumes cover Elizabeth’s entire life. The presence of God was “the mystery that not only sustained her throughout her life but also united her vision of the entire universe of natural creation and humanity into one.” Kim also puts Elizabeth’s views of creation, humanity, suffering, and death within the context of three ecological theologians: Hildegard of Bingen, Sallie McFague, and Elizabeth A. Johnson. According to Elizabeth, God’s presence “consecrates every part of the universe”; caring for the earth—which is God’s body according to Johnson—is, as Kim says, “an act of obedience to the Creator, who wants all life to flourish.” At the end of time, Elizabeth looked to “the complete transformation of the earth,” which for her involved our salvation and “the glory of the natural world.” Death and suffering, as a part of the natural world, are a part of ecology in which God is present as well. Moreover, “suffering is a mystery that humbles and unites both humans and non-human living beings of the earth.”

This article is a companion to “The Ecological Spirituality of Elizabeth Ann Seton,” which appeared in Vincentian Heritage 32:2 (2015). Using extensive quotations from Elizabeth’s letters, Sung-Hae Kim explores how she practiced ecological principles in her relationships with family, friends, and members of her religious community. Elizabeth’s relationships with her students, parents of students, other benefactors, and church leaders are also discussed. Ecological principles include mutual aid, self-governance, harmony, and balance. Elizabeth used these and others to form interconnected ecological communities. The concept of ecological community is defined, drawing from the work of the philosophers Peter Kropotkin, Henry David Thoreau, and Murray Bookchin. Ecological aspects of the Sisters of Charity’s ministry and of the community’s structure and governance are described.

This article is a companion to “The Ecological Spirituality of Elizabeth Ann Seton,” which appeared in Vincentian Heritage 32:2 (2015). Using extensive quotations from Elizabeth’s letters, Sung-Hae Kim explores how she practiced ecological principles in her relationships with family, friends, and members of her religious community. Elizabeth’s relationships with her students, parents of students, other benefactors, and church leaders are also discussed. Ecological principles include mutual aid, self-governance, harmony, and balance. Elizabeth used these and others to form interconnected ecological communities. The concept of ecological community is defined, drawing from the work of the philosophers Peter Kropotkin, Henry David Thoreau, and Murray Bookchin. Ecological aspects of the Sisters of Charity’s ministry and of the community’s structure and governance are described.

This article is a companion to “The Ecological Spirituality of Elizabeth Ann Seton,” which appeared in Vincentian Heritage 32:2 (2015). Using extensive quotations from Elizabeth’s letters, Sung-Hae Kim explores how she practiced ecological principles in her relationships with family, friends, and members of her religious community. Elizabeth’s relationships with her students, parents of students, other benefactors, and church leaders are also discussed. Ecological principles include mutual aid, self-governance, harmony, and balance. Elizabeth used these and others to form interconnected ecological communities. The concept of ecological community is defined, drawing from the work of the philosophers Peter Kropotkin, Henry David Thoreau, and Murray Bookchin. Ecological aspects of the Sisters of Charity’s ministry and of the community’s structure and governance are described.

Elizabeth Seton lost her mother at an early age and felt a deep need for a mother’s care and affection. She eventually found this in her relationship with Mary. When Elizabeth’s beloved husband died, she found solace in Catholicism, particularly because of its veneration of Mary. As a dedicated mother herself, the leader of a new religious community, and a teacher of children and young people, Elizabeth related to Mary’s motherhood. Elizabeth’s affinity for Mary increased because the priests who guided her also loved Mary. Elizabeth made Marian devotion an important aspect of her community’s life; Mary was the role model for the Sisters of Charity.

Elizabeth Seton lost her mother at an early age and felt a deep need for a mother’s care and affection. She eventually found this in her relationship with Mary. When Elizabeth’s beloved husband died, she found solace in Catholicism, particularly because of its veneration of Mary. As a dedicated mother herself, the leader of a new religious community, and a teacher of children and young people, Elizabeth related to Mary’s motherhood. Elizabeth’s affinity for Mary increased because the priests who guided her also loved Mary. Elizabeth made Marian devotion an important aspect of her community’s life; Mary was the role model for the Sisters of Charity.

Elizabeth Seton lost her mother at an early age and felt a deep need for a mother’s care and affection. She eventually found this in her relationship with Mary. When Elizabeth’s beloved husband died, she found solace in Catholicism, particularly because of its veneration of Mary. As a dedicated mother herself, the leader of a new religious community, and a teacher of children and young people, Elizabeth related to Mary’s motherhood. Elizabeth’s affinity for Mary increased because the priests who guided her also loved Mary. Elizabeth made Marian devotion an important aspect of her community’s life; Mary was the role model for the Sisters of Charity.

Christopher Worthman explores the defining characteristics of pre-K through 12th grade Vincentian teacher preparation and how it can ready teachers, regardless of their faith, to teach all student populations in all schools. He explains how the American preoccupation with accountability and standardization in schools is a social justice issue. To discern principles of Vincentian preparation, he uses the work of modern Vincentian scholars and draws on examples from the educational efforts of Vincent de Paul, Louise de Marillac, Marguerite Naseau, Frederic Ozanam, and Elizabeth Seton. Worthman identifies three principles: Lucan spirituality, a sense of immediacy, and affective and effective action. Lucan spirituality goes by many names in many faiths. It encourages pre-service teachers to reflect on how their experiences and values affect their relationships with students, parents, and colleagues and vice versa. A sense of immediacy refers to the necessity of addressing students’ greatest needs and assessing how well they are met. Affective and effective action arises from pre-service teachers’ convictions about who they are as educators and how they should teach. It serves “the whole individual and society writ large.” Suggestions for instilling these principles in pre-service teachers are described.

Christopher Worthman explores the defining characteristics of pre-K through 12th grade Vincentian teacher preparation and how it can ready teachers, regardless of their faith, to teach all student populations in all schools. He explains how the American preoccupation with accountability and standardization in schools is a social justice issue. To discern principles of Vincentian preparation, he uses the work of modern Vincentian scholars and draws on examples from the educational efforts of Vincent de Paul, Louise de Marillac, Marguerite Naseau, Frederic Ozanam, and Elizabeth Seton. Worthman identifies three principles: Lucan spirituality, a sense of immediacy, and affective and effective action. Lucan spirituality goes by many names in many faiths. It encourages pre-service teachers to reflect on how their experiences and values affect their relationships with students, parents, and colleagues and vice versa. A sense of immediacy refers to the necessity of addressing students’ greatest needs and assessing how well they are met. Affective and effective action arises from pre-service teachers’ convictions about who they are as educators and how they should teach. It serves “the whole individual and society writ large.” Suggestions for instilling these principles in pre-service teachers are described.

Christopher Worthman explores the defining characteristics of pre-K through 12th grade Vincentian teacher preparation and how it can ready teachers, regardless of their faith, to teach all student populations in all schools. He explains how the American preoccupation with accountability and standardization in schools is a social justice issue. To discern principles of Vincentian preparation, he uses the work of modern Vincentian scholars and draws on examples from the educational efforts of Vincent de Paul, Louise de Marillac, Marguerite Naseau, Frederic Ozanam, and Elizabeth Seton. Worthman identifies three principles: Lucan spirituality, a sense of immediacy, and affective and effective action. Lucan spirituality goes by many names in many faiths. It encourages pre-service teachers to reflect on how their experiences and values affect their relationships with students, parents, and colleagues and vice versa. A sense of immediacy refers to the necessity of addressing students’ greatest needs and assessing how well they are met. Affective and effective action arises from pre-service teachers’ convictions about who they are as educators and how they should teach. It serves “the whole individual and society writ large.” Suggestions for instilling these principles in pre-service teachers are described.

Some ecologists believe that the global environmental crisis has been caused by placing humanity at the top of the ecosystem. They have asked religious traditions to help develop new ethics that restore equilibrium to the relationship between humanity and nature. One way to do this is to examine traditional texts from an ecological perspective. With extensive quotations, Sung-Hae Kim demonstrates how Elizabeth Seton saw the link between humanity and nature and how she experienced God in nature. Kim writes that Elizabeth learned to see suffering and death as transformative and part of an “ecological balance,” which led to trust in God. According to Kim, “while recognizing the rhythm of time in nature, Elizabeth realized the importance of living in the present and learned to be content in all situations by acquiring the virtues of moderation and harmony.” Her spirituality is considered within the context of ideas from four philosophers of ecology, Arne Naess, Aldo Leopold, Murray Bookchin, and Anthony Weston.

Some ecologists believe that the global environmental crisis has been caused by placing humanity at the top of the ecosystem. They have asked religious traditions to help develop new ethics that restore equilibrium to the relationship between humanity and nature. One way to do this is to examine traditional texts from an ecological perspective. With extensive quotations, Sung-Hae Kim demonstrates how Elizabeth Seton saw the link between humanity and nature and how she experienced God in nature. Kim writes that Elizabeth learned to see suffering and death as transformative and part of an “ecological balance,” which led to trust in God. According to Kim, “while recognizing the rhythm of time in nature, Elizabeth realized the importance of living in the present and learned to be content in all situations by acquiring the virtues of moderation and harmony.” Her spirituality is considered within the context of ideas from four philosophers of ecology, Arne Naess, Aldo Leopold, Murray Bookchin, and Anthony Weston.

Judith Metz recounts all the principal events of Elizabeth Seton’s life and how she reacted to them. Elizabeth encountered much suffering, and she did not always sense God’s presence. Nonetheless, she trusted in God throughout her life and believed that he would ultimately help her through her pain. She felt that her suffering would bring her closer to him because of all he had already endured for her. Metz explains how this trust developed, often using Elizabeth’s own words. Her most important familial and spiritual relationships are also described.

Judith Metz recounts all the principal events of Elizabeth Seton’s life and how she reacted to them. Elizabeth encountered much suffering, and she did not always sense God’s presence. Nonetheless, she trusted in God throughout her life and believed that he would ultimately help her through her pain. She felt that her suffering would bring her closer to him because of all he had already endured for her. Metz explains how this trust developed, often using Elizabeth’s own words. Her most important familial and spiritual relationships are also described.

Judith Metz recounts all the principal events of Elizabeth Seton’s life and how she reacted to them. Elizabeth encountered much suffering, and she did not always sense God’s presence. Nonetheless, she trusted in God throughout her life and believed that he would ultimately help her through her pain. She felt that her suffering would bring her closer to him because of all he had already endured for her. Metz explains how this trust developed, often using Elizabeth’s own words. Her most important familial and spiritual relationships are also described.

Elizabeth Seton was a teacher for almost her entire life. A major portion of her experience as a teacher came as she instructed her own children. The combination of roles as mother and teacher expanded as she opened St. Joseph’s Academy in Emmitsburg, where she acted as a mother to her students and was the religious mother of the Sisters of Charity. St. Joseph’s admitted poor and wealthy girls; although they were not formally admitted, free and enslaved black students also received some education there. The curricula and organization of the school are described. Long quotations from Elizabeth’s writings offer her thoughts on teaching and illustrate her relationships to those she taught.

Elizabeth Seton’s commonplace book of poetry, compiled between 1788 and 1801, is presented. According to Ellin Kelly, “the collection provide[s] valuable insights into young Elizabeth Bayley’s character in the years prior to and after her marriage to William McGee Seton” that are not found in other sources. They show her transition from teenager to wife and mother. Forty-eight selections from thirty-two poets are included, ranging from a few lines to complete poems. Aside from Shakespeare and Milton, almost all the other poets were prominent in Elizabeth’s time. Themes among the poems include nature, the human condition, virtue, romantic love, friendship, memories of youth, death, and immortality.

Judith Metz explores the importance of friendship in Elizabeth Seton’s life in general and specifically through four of her most intimate relationships. The ways in which Elizabeth nurtured her friendships are discussed. Julia Scott was a lifelong friend from Elizabeth’s youth. The two supported each other emotionally, and Julia gave Elizabeth significant financial assistance. There was much spiritual sharing between Elizabeth and Rebecca Seton, her sister-in-law, and they were devoted to prayer and service. Cecilia O’Conway helped Elizabeth establish the Sisters of Charity and became one of the first members of the community. They relied on each other during the community’s early struggles. Cecilia aided Elizabeth in becoming the leader she needed to be and helped her achieve greater holiness. Finally, Elizabeth and Simon Brute were spiritual directors to each other. Their mutual guidance is described.

Having published the collected writings of Elizabeth Seton, the Seton Writings Committee decided that correspondence to Elizabeth should be published as well. As an illustration of the fresh perspectives that could be gleaned from this publication, this article summarizes letters about the conflict over superiors for the Sisters of Charity. The article explains the circumstances surrounding the resignation of the first superior, William Dubourg, and the disagreements between Elizabeth and Dubourg’s successor, Jean-Baptiste David.

Judith Metz explores the importance of friendship in Elizabeth Seton’s life in general and specifically through four of her most intimate relationships. The ways in which Elizabeth nurtured her friendships are discussed. Julia Scott was a lifelong friend from Elizabeth’s youth. The two supported each other emotionally, and Julia gave Elizabeth significant financial assistance. There was much spiritual sharing between Elizabeth and Rebecca Seton, her sister-in-law, and they were devoted to prayer and service. Cecilia O’Conway helped Elizabeth establish the Sisters of Charity and became one of the first members of the community. They relied on each other during the community’s early struggles. Cecilia aided Elizabeth in becoming the leader she needed to be and helped her achieve greater holiness. Finally, Elizabeth and Simon Brute were spiritual directors to each other. Their mutual guidance is described.

Elizabeth Seton’s commonplace book of poetry, compiled between 1788 and 1801, is presented. According to Ellin Kelly, “the collection provide[s] valuable insights into young Elizabeth Bayley’s character in the years prior to and after her marriage to William McGee Seton” that are not found in other sources. They show her transition from teenager to wife and mother. Forty-eight selections from thirty-two poets are included, ranging from a few lines to complete poems. Aside from Shakespeare and Milton, almost all the other poets were prominent in Elizabeth’s time. Themes among the poems include nature, the human condition, virtue, romantic love, friendship, memories of youth, death, and immortality.

Having published the collected writings of Elizabeth Seton, the Seton Writings Committee decided that correspondence to Elizabeth should be published as well. As an illustration of the fresh perspectives that could be gleaned from this publication, this article summarizes letters about the conflict over superiors for the Sisters of Charity. The article explains the circumstances surrounding the resignation of the first superior, William Dubourg, and the disagreements between Elizabeth and Dubourg’s successor, Jean-Baptiste David.

Elizabeth Seton was a teacher for almost her entire life. A major portion of her experience as a teacher came as she instructed her own children. The combination of roles as mother and teacher expanded as she opened St. Joseph’s Academy in Emmitsburg, where she acted as a mother to her students and was the religious mother of the Sisters of Charity. St. Joseph’s admitted poor and wealthy girls; although they were not formally admitted, free and enslaved black students also received some education there. The curricula and organization of the school are described. Long quotations from Elizabeth’s writings offer her thoughts on teaching and illustrate her relationships to those she taught.

Judith Metz explores the importance of friendship in Elizabeth Seton’s life in general and specifically through four of her most intimate relationships. The ways in which Elizabeth nurtured her friendships are discussed. Julia Scott was a lifelong friend from Elizabeth’s youth. The two supported each other emotionally, and Julia gave Elizabeth significant financial assistance. There was much spiritual sharing between Elizabeth and Rebecca Seton, her sister-in-law, and they were devoted to prayer and service. Cecilia O’Conway helped Elizabeth establish the Sisters of Charity and became one of the first members of the community. They relied on each other during the community’s early struggles. Cecilia aided Elizabeth in becoming the leader she needed to be and helped her achieve greater holiness. Finally, Elizabeth and Simon Brute were spiritual directors to each other. Their mutual guidance is described.

Elizabeth Seton’s commonplace book of poetry, compiled between 1788 and 1801, is presented. According to Ellin Kelly, “the collection provide[s] valuable insights into young Elizabeth Bayley’s character in the years prior to and after her marriage to William McGee Seton” that are not found in other sources. They show her transition from teenager to wife and mother. Forty-eight selections from thirty-two poets are included, ranging from a few lines to complete poems. Aside from Shakespeare and Milton, almost all the other poets were prominent in Elizabeth’s time. Themes among the poems include nature, the human condition, virtue, romantic love, friendship, memories of youth, death, and immortality.

Having published the collected writings of Elizabeth Seton, the Seton Writings Committee decided that correspondence to Elizabeth should be published as well. As an illustration of the fresh perspectives that could be gleaned from this publication, this article summarizes letters about the conflict over superiors for the Sisters of Charity. The article explains the circumstances surrounding the resignation of the first superior, William Dubourg, and the disagreements between Elizabeth and Dubourg’s successor, Jean-Baptiste David.

Elizabeth Seton was a teacher for almost her entire life. A major portion of her experience as a teacher came as she instructed her own children. The combination of roles as mother and teacher expanded as she opened St. Joseph’s Academy in Emmitsburg, where she acted as a mother to her students and was the religious mother of the Sisters of Charity. St. Joseph’s admitted poor and wealthy girls; although they were not formally admitted, free and enslaved black students also received some education there. The curricula and organization of the school are described. Long quotations from Elizabeth’s writings offer her thoughts on teaching and illustrate her relationships to those she taught.

The life of Elizabeth Seton’s daughter Catherine is recounted. Catherine studied and taught at Emmitsburg, nursed her mother through her final illness, and traveled throughout the eastern United States as well as Europe. She knew many important people, especially members of the American Catholic hierarchy. As the first New York Sister of Mercy with a career that spanned forty-five years, she was vital to that community’s American establishment. She engaged in a wide variety of important work, especially extensive ministry in the prisons of New York. Bishop John Hughes said of her, “If ever [a] daughter rivaled the sanctity of such a mother as hers, she is the one.”

Using the Bible, Elizabeth Seton’s writings, and contemporary eucharistic theology, Mary Donovan examines what the eucharist meant to Elizabeth and how this impacts what it means for us. It was the Real Presence of Christ in the eucharist and its power to make recipients part of his body that attracted Elizabeth to Catholicism and made the eucharist of central importance in her life. She recognized that it is the eucharist that unifies Christians in one body, which governs how they should treat each other. It also mandates that they continue Christ’s service on earth, becoming his body for that purpose. The liturgy’s relationship to the eucharist is discussed.

Using the Bible, Elizabeth Seton’s writings, and contemporary eucharistic theology, Mary Donovan examines what the eucharist meant to Elizabeth and how this impacts what it means for us. It was the Real Presence of Christ in the eucharist and its power to make recipients part of his body that attracted Elizabeth to Catholicism and made the eucharist of central importance in her life. She recognized that it is the eucharist that unifies Christians in one body, which governs how they should treat each other. It also mandates that they continue Christ’s service on earth, becoming his body for that purpose. The liturgy’s relationship to the eucharist is discussed.

The life of Elizabeth Seton’s daughter Catherine is recounted. Catherine studied and taught at Emmitsburg, nursed her mother through her final illness, and traveled throughout the eastern United States as well as Europe. She knew many important people, especially members of the American Catholic hierarchy. As the first New York Sister of Mercy with a career that spanned forty-five years, she was vital to that community’s American establishment. She engaged in a wide variety of important work, especially extensive ministry in the prisons of New York. Bishop John Hughes said of her, “If ever [a] daughter rivaled the sanctity of such a mother as hers, she is the one.”

Using the Bible, Elizabeth Seton’s writings, and contemporary eucharistic theology, Mary Donovan examines what the eucharist meant to Elizabeth and how this impacts what it means for us. It was the Real Presence of Christ in the eucharist and its power to make recipients part of his body that attracted Elizabeth to Catholicism and made the eucharist of central importance in her life. She recognized that it is the eucharist that unifies Christians in one body, which governs how they should treat each other. It also mandates that they continue Christ’s service on earth, becoming his body for that purpose. The liturgy’s relationship to the eucharist is discussed.

The life of Elizabeth Seton’s daughter Catherine is recounted. Catherine studied and taught at Emmitsburg, nursed her mother through her final illness, and traveled throughout the eastern United States as well as Europe. She knew many important people, especially members of the American Catholic hierarchy. As the first New York Sister of Mercy with a career that spanned forty-five years, she was vital to that community’s American establishment. She engaged in a wide variety of important work, especially extensive ministry in the prisons of New York. Bishop John Hughes said of her, “If ever [a] daughter rivaled the sanctity of such a mother as hers, she is the one.”

Betty Ann McNeil “considers examples of the primary strategies and resources that Vincentian leaders have used to empower others to commit themselves to mission and to communicate the founding charism across boundaries of time and cultures.” Her focus is on the contributions that women have made to the Vincentian culturescape. Daughters of Charity and Sisters of Charity who have had major roles in passing the charism down through their communities are profiled. McNeil writes that one way the charism is successfully handed on is through stories of individuals who lived it. In particular, Elizabeth Seton’s introduction of the charism to the United States is recounted. Core values of the Daughters of Charity are described. Values of the Vincentian mission—compassion, secularity, and collaboration—are discussed. Attention is paid to Vincent de Paul as leader and formator and to his relationships with women.

In a time when there is an increasing gap between appearances and reality, the Vincentian virtue of simplicity—having one’s inner values and motivations match one’s outer behavior—is ever more essential. Vincent de Paul exemplified simplicity. He said it was a virtue of God and Jesus and that it was impossible to serve poor persons effectively without it. Elizabeth Seton also sought and exhibited a genuine presence in her relationships, both in her personal life and with those she served. As both saints demonstrated, simplicity is necessary for leadership. Authority is derived from faith that a leader truly is the person he or she professes to be.

Elizabeth Seton’s devotion to the Bible is explored using her writings from different times in her life. She “used biblical language to express her own thoughts” and made direct references to the Bible. Catechisms and methods she used at the Emmitsburg school, her markings in her own Bibles, and her copies of biblical commentaries are examined, along with the documents Antonio Filicchi and Henry Hobart prepared for her as she weighed her conversion to Catholicism. Joan Cook describes how the Bible was Elizabeth’s “friend, the object of her study, and her anchor.”

Betty Ann McNeil “considers examples of the primary strategies and resources that Vincentian leaders have used to empower others to commit themselves to mission and to communicate the founding charism across boundaries of time and cultures.” Her focus is on the contributions that women have made to the Vincentian culturescape. Daughters of Charity and Sisters of Charity who have had major roles in passing the charism down through their communities are profiled. McNeil writes that one way the charism is successfully handed on is through stories of individuals who lived it. In particular, Elizabeth Seton’s introduction of the charism to the United States is recounted. Core values of the Daughters of Charity are described. Values of the Vincentian mission—compassion, secularity, and collaboration—are discussed. Attention is paid to Vincent de Paul as leader and formator and to his relationships with women.

Elizabeth Seton’s devotion to the Bible is explored using her writings from different times in her life. She “used biblical language to express her own thoughts” and made direct references to the Bible. Catechisms and methods she used at the Emmitsburg school, her markings in her own Bibles, and her copies of biblical commentaries are examined, along with the documents Antonio Filicchi and Henry Hobart prepared for her as she weighed her conversion to Catholicism. Joan Cook describes how the Bible was Elizabeth’s “friend, the object of her study, and her anchor.”

In a time when there is an increasing gap between appearances and reality, the Vincentian virtue of simplicity—having one’s inner values and motivations match one’s outer behavior—is ever more essential. Vincent de Paul exemplified simplicity. He said it was a virtue of God and Jesus and that it was impossible to serve poor persons effectively without it. Elizabeth Seton also sought and exhibited a genuine presence in her relationships, both in her personal life and with those she served. As both saints demonstrated, simplicity is necessary for leadership. Authority is derived from faith that a leader truly is the person he or she professes to be.

In a time when there is an increasing gap between appearances and reality, the Vincentian virtue of simplicity—having one’s inner values and motivations match one’s outer behavior—is ever more essential. Vincent de Paul exemplified simplicity. He said it was a virtue of God and Jesus and that it was impossible to serve poor persons effectively without it. Elizabeth Seton also sought and exhibited a genuine presence in her relationships, both in her personal life and with those she served. As both saints demonstrated, simplicity is necessary for leadership. Authority is derived from faith that a leader truly is the person he or she professes to be.

Elizabeth Seton’s devotion to the Bible is explored using her writings from different times in her life. She “used biblical language to express her own thoughts” and made direct references to the Bible. Catechisms and methods she used at the Emmitsburg school, her markings in her own Bibles, and her copies of biblical commentaries are examined, along with the documents Antonio Filicchi and Henry Hobart prepared for her as she weighed her conversion to Catholicism. Joan Cook describes how the Bible was Elizabeth’s “friend, the object of her study, and her anchor.”

Betty Ann McNeil “considers examples of the primary strategies and resources that Vincentian leaders have used to empower others to commit themselves to mission and to communicate the founding charism across boundaries of time and cultures.” Her focus is on the contributions that women have made to the Vincentian culturescape. Daughters of Charity and Sisters of Charity who have had major roles in passing the charism down through their communities are profiled. McNeil writes that one way the charism is successfully handed on is through stories of individuals who lived it. In particular, Elizabeth Seton’s introduction of the charism to the United States is recounted. Core values of the Daughters of Charity are described. Values of the Vincentian mission—compassion, secularity, and collaboration—are discussed. Attention is paid to Vincent de Paul as leader and formator and to his relationships with women.

Elizabeth fulfilled many roles during her life: daughter and stepchild, wife, widow, convert, mother, and foundress. To each she brought her understanding of her baptismal covenant with God. This article explores each of Elizabeth’s roles, and how the combination of relationships and events led her to see God in others and understand God’s will for her life. This understanding of God that develops through life stages and events is a hallmark of Incarnational Spirituality. The culture that Elizabeth was born into, Jean-Jacques Rousseau’s influence on her ideas about education, and early life in the community of the Sisters of Charity are also discussed.

Elizabeth fulfilled many roles during her life: daughter and stepchild, wife, widow, convert, mother, and foundress. To each she brought her understanding of her baptismal covenant with God. This article explores each of Elizabeth’s roles, and how the combination of relationships and events led her to see God in others and understand God’s will for her life. This understanding of God that develops through life stages and events is a hallmark of Incarnational Spirituality. The culture that Elizabeth was born into, Jean-Jacques Rousseau’s influence on her ideas about education, and early life in the community of the Sisters of Charity are also discussed.

Elizabeth fulfilled many roles during her life: daughter and stepchild, wife, widow, convert, mother, and foundress. To each she brought her understanding of her baptismal covenant with God. This article explores each of Elizabeth’s roles, and how the combination of relationships and events led her to see God in others and understand God’s will for her life. This understanding of God that develops through life stages and events is a hallmark of Incarnational Spirituality. The culture that Elizabeth was born into, Jean-Jacques Rousseau’s influence on her ideas about education, and early life in the community of the Sisters of Charity are also discussed.

Jean Flannelly asserts that Elizabeth Seton was a mystic, although she probably would not have seen herself that way. Elizabeth’s worldview differed from ours, but she can still serve as a model for us. She was “fascinated with God” and found his presence in the Church, especially in the eucharist, in her suffering, and in people. To “gain deeper insight into her words, admonitions, and interiority,” Flanelly examines the influence of the Bible, The Imitation of Christ, the liturgy, and the writings of Francis de Sales on Elizabeth’s “religious imagination.” Flannelly also explores what Elizabeth might have us do to become closer to God. She would particularly want us to see the divine in ordinary life. The contemporary theological understanding of mysticism and its application to Elizabeth are explained.

The response of the Vincentian and Charity Families to the attacks of 9/11 is chronicled, using people’s own words wherever possible. On the day itself and during the aftermath, Sisters of Charity and Vincentians prayed with and counseled grieving people, first responders, and rescue workers. Personnel from Saint Vincent’s Hospital and Medical Center were among the earliest to arrive at Ground Zero, and the Saint Vincent Catholic Medical Centers treated over one thousand victims. Among other things, Sisters of Charity served as New York Police Department chaplains, answered calls to hospital information lines, and worked at a DNA collection site and a debris examination site. Daughters of Charity oversaw Catholic Charities’ relief efforts for affected families. The Vincentian Family held vigils, rallies, and interfaith services. In addition, “colleges and universities founded by the Sisters of Charity and the Vincentians . . . sponsored lectures and programs to help students explore theological, political, historical, and psychological issues raised by 9/11.” These are just some of many ways in which the Vincentian and Charity Families served after the tragedy. Theological reflections are included.