Reconciliation and the Society of St Vincent de Paul

 

By Terry McCann

Someone asked me: How do we help our members understand why reconciliation is something the SSVP needs to address?

Do we have a better way to address the meme in the above picture?

Jesus says in Matthew 5:23-24 "If you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift."

The way I see it, we do not serve Christ in the poor because we are Vincentians, but we become Vincentians the easier to serve Christ in the poor because we are disciples of Jesus the Christ. We Vincentians hunger and thirst for justice not because we are Vincentians but because we are Christians, followers of Jesus. As Vincentians we strive to be peacemakers because we are Christ's disciples.

The Latin word for peace is pax; the Greek word is eirene. For the Romans and the Greeks all you needed for peace was not to be at war. 

The Hebrew and Middle Eastern words for peace are shalom, salaam. This word implies being in good relationship, reconciled.

Unfortunately the English word for peace has none of the connotations of shalom-peace, which is why we have to add the word reconciliation when we talk about justice and peace, and we have to add the word truth when we talk about reconciliation. There is a progression from truth to justice, reconciliation, peace; no shortcuts.

St Vincent de Paul said there is no charity without justice. 
https://famvin.org/en/2020/11/12/there-is-no-charity-without-justice-st-vincent-de-paul/

I think that we need to get over ourselves as Vincentians. We are not super-Christians, a cut above the rest. We are ordinary Christians doing what Christ calls all his followers to do in the beatitudes and in Matthew 25. The structures of the Society simply make it easier for us individuals not to have to invent ways and means to practice the works of mercy.

Let me reproduce a story about a stolen bicycle by Father Mxolisi Mpambani as told by Antjie Krog in Chapter 10 of her book, Country of my Skull, which deals with the South African Truth and Reconciliation Commission, post apartheid.

Once there were two boys, Tom and Bernard. Tom lived right opposite Bernard. One day Tom stole Bernard's bicycle and every day Bernard saw Tom cycling to school on it. After a year, Tom went up to Bernard, stretched out his hand and said, "Let us reconcile and put the past behind us."

Bernard looked at Tom's hand. "And what about the bicycle?"

"No," said Tom, "I'm not talking about the bicycle - I'm talking about reconciliation."

I have taken the liberty of devising an alternative ending to the above story which, I think, makes it more applicable to Canada today in the light of the Vatican's March 2023 repudiation of the Doctrine of Discovery.

…

Bernard looked at Tom's hand. "And what about the bicycle?"

"No," said Tom, "I have already given it to Peter."

Bernard went to Peter and said, "I would like my bicycle back, please."

Peter replied, "It's not yours. It's mine. I bought it from Tom with my own money that took me three months to save up for. I can't just give it back to you."

We don't want to drive people with guilt. That is not effective, nor the way of Jesus. But the facts of history are that powerful, colonizing European nations used hegemony and the Doctrine of Discovery to claim sovereignty and impose their culture in the name of Christianity over lands and possessions stolen from weaker, non-Christian sovereign nations in the Americas and elsewhere across the world.

For all the above reasons, not least the message in the above meme, the Society of St Vincent de Paul in Canada needs to be among the ranks of all those Christians seeking truth, reconciliation and shalom-peace with Indigenous people on Turtle Island.

- Terry McCann

Refugees (and Migrants) - a Spiritual Reflection

 

Sculpture by Banksy

REFUGEES
By Brian Bilston

They have no need of our help

So do not tell me
These haggard faces could belong to you or me
Should life have dealt a different hand
We need to see them for who they really are
Chancers and scroungers
Layabouts and loungers
With bombs up their sleeves
Cut-throats and thieves

They are not
Welcome here
We should make them
Go back to where they came from
They cannot
Share our food
Share our homes
Share our countries
Instead let us
Build a wall to keep them out
It is not okay to say
These are people just like us
A place should only belong to those who are born there
Do not be so stupid to think that
The world can be looked at another way

(now read from bottom to top)

Jesus is the master of challenging us to view the world and its values from the bottom up. Perhaps the best example is the Sermon on the Mount in Matthew 5 and Luke 6 (Sermon on the Plain). In his world and time, everybody believed and taught that the poor and sick were cursed by God. Jesus had the audacity to say that they were blessed and would inherit God's blessings.

Christmas Sounds and Smells

 

Things that have long stuck in my mind about the Christmas manger scene are the sounds and smells. Our mangers are dusted and clean when we put them out, but any place that has animals will have the sounds and, especially, the strong smells that go with God's creatures such as cows, donkeys and chickens: urine and, of course, poop patties and droppings. One chicken produces approximately 8–11 pounds of manure monthly!

An enjoyable Christmas carol that our family has enjoyed since the kids were in kindergarten was each person choosing the sound of an animal and then all of us making our animal noise at the same time. The delightful cacophony would go on for as long as everyone was smiling and laughing. In my opinion, I make a particularly good turkey gobbling sound! Yes, I believe this is a Christmas carol that gives glory to the Saviour whose birth we celebrate each Christmas.

O Radiant Dawn,

splendor of eternal light, sun of justice:

come and shine on those who dwell in darkness and in the

shadow of death.

O King of all nations and keystone of the Church:

come and save humanity, whom you formed from the dust!

O Emmanuel, our King and Giver of Law:

come to save us, Lord our God!

How does King Jesus want to be served?

 

Christ of the Breadlines - Fritz Eichenberg

Today's parable tells us that the Son of Man, Jesus Christ, the King of the Universe, chose once and for all to be in solidarity and identify himself with the lowliest people. Maybe it's time to relegate the Sistine Chapel, awe-inspiring icons, and portraits of the royal redeemer to museums. If we want to respect Jesus' self-portrait, we would do better to contemplate Fritz Eichenberg's "The Christ of the Breadlines," a black and white etching of a slightly stooped, racially indistinct Christ, distinguishable from the destitute women and men with whom he waits by nothing more than how his presence radiates out to them. This etching illustrates Christ's choice to identify with the vulnerable. Whereas humanity tends to envision the divine as the utmost expression of magnificent "things that matter," Jesus tells us to seek God's self-revelation at the lowest end of the scales of power and prestige.

- Sr. Mary M. McGlone, a Sister of St. Joseph of Carondelet

An extract from The Solemnity of Our Lord Jesus Christ: The king of solidarity published in the National Catholic Reporter

You shall not molest or oppress an alien

Following is an extract from a reflection on the Thirtieth Sunday in Ordinary Time by Steven P Millies

The Gospel from Matthew today (Matthew 22:34-40) presents us with the most concise formulation of our relationships and their implications: “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment.  The second is like it: You shall love your neighbor as yourself.”  It would be difficult to distill the Christian message more succinctly.  Even the Golden Rule — to love a neighbor as we love ourselves — is not sufficient, because it omits our relationship to God.  We love our neighbor as we love ourselves because God created us both, and because God loves both of us, because we both bear the image of God.  There is a reason why Jesus asserts, “The whole law and the prophets depend on these two commandments.”  This is everything in one place.

It is the beginning of this week’s reading from Exodus 22:20-26 that may sound the most important note for today: it is a reminder.  “You shall not molest or oppress an alien, for you were once aliens yourselves in the land of Egypt.”  It is no coincidence that reminders like this repeat throughout the first five books of the Bible.  God knows how prone we are to forget.  The covenant is here to help us remember.  We are reminded not only to remember our own bondage, but also that the God of justice knows and sees our deeds.  Justice in the community is found in this remembering and in fidelity to the God who is just and compassionate.

My personal observation and comment on the above is to say that it is surely hypocritical for people who are themselves descended from immigrants and refugees to place restrictions and obstacles in the way of new immigrants and refugees. “You shall not molest or oppress an alien, for you were once aliens yourselves in the land of Egypt.”

Laudato Si’ Day 2 - #246 A Christian Prayer

Today we continue Laudato Si’ #246
Firstly, simply read what the pope wrote. Then read it again, finding and reflecting on a word, phrase or sentence that stands out the most to you. With a third reading, prayerfully and with a listening heart, tell the Lord how you feel about what you read and why: Frustration? Encouragement? Helplessness? Resolve? Whatever. Allow time for silence and simply being present to God’s Presence. Conclude by praying the prayer again, simply and quietly. 
The refrain, “Praise be to you!” echoes the hymn of St. Francis, “Laudato Si’”.

A Christian prayer in union with creation

Father, we praise you with all your creatures.

In Easter message, Pope Francis proposes universal basic income

The following is reprinted from  the Jesuit review, "America", under the title: In Easter message, Pope Francis proposes universal basic income by Kevin Clarke. (Italics and emphases have been added by me.)

Image credit: www.americamagazine.org

In a remarkable Easter Sunday letter to members of social movements around the world, Pope Francis, noting that the widespread suffering caused by the global coronavirus pandemic does not fall evenly, suggested that the crisis warranted the establishment of a universal basic income. He described it also as an opportunity for affluent societies to “downshift” and re-evaluate patterns of consumption and exploitation.

“This may be the time to consider a universal basic wage which would acknowledge and dignify the noble, essential tasks you carry out,” Pope Francis wrote. “It would ensure and concretely achieve the ideal, at once so human and so Christian, of no worker without rights.” (In the original text, the pope used an expression, “el salario universal,” that is typically used in Spanish to refer to the universal basic income.)

MESSAGE CONCERNING THE PANDEMIC - By Archbishop Emeritus Sylvain Lavoie OMI

MESSAGE CONCERNING THE PANDEMIC

- By Archbishop Emeritus Sylvain Lavoie OMI

  National Spiritual Advisor

Archbishop Emeritus Sylvain Lavoie OMI

Along with all the directives and information that have already been sent out by our Vincentian leadership, and on the occasion of the 40th anniversary of the martyrdom of St. Oscar Romero, I would like to add a brief reflection on this present Corona virus Covid-19 crisis.

Apparently, the word “crisis” in Chinese has two possible meanings – “escape” or “opportunity,” and it is up to us to determine which of these two meanings will characterize our response. I know it is the latter, which invites us to explore how best to realize that option.

The spiritual writer Jean-Pierre de Caussade, author of Abandonment to Divine Providence, advises living in the present moment, accepting obstacles with love and humility, and encountering God in our day-to-day activities. He also asserts everything which happens is in some sense God’s will, perhaps best expressed by the certitude that God can and does turn everything to the good for those who love God. 

Third World Day of the Poor - Questions for reflection and discussion 

The numbers in parentheses refer to the Pope's Message which can be linked to here, a summary of which follows below the questions.

1. The Pope says (#9) that the poor "save" us. In what way do the poor save us? Which gospel passage do you think the pope is referring to? How does this affect how you view the poor?
2. When Jesus inaugurated the Kingdom, whom did he place at the centre (#5)? What task did he entrust to us? Do you feel up to the task? What are some possible next steps you can take? Do you consider yourself a disciple of Jesus?
3. What does the pope mean by "social imbalances" (#1) and "bondage" (#2)? What social imbalance and bondage have you personally witnessed whether in yourself or others?
4. Who, or what groups of people, in your community and parish boundaries might be feeling like strangers or outcasts (#6)? How welcome do you think they would feel if they walked into our church for Sunday mass?
5. What do you think the pope means by "stifling individualism" or "small circles of spiritual intimacy with no influence on social life" (#6)? What should make this impossible for disciples of Jesus?
6. On this World Day of the Poor, what else can we offer beyond material assistance (#7)? What is an indispensable start for having a true concern for the poor?
7. Who makes God's love visible for the poor (#8)? What do the poor need even more than a hot meal or sandwich?
8. We talk about "the poor", but what is the danger in always using this term (#9)? Who or what are "the poor"?
9. What can we offer the poor (#10)? Why? Can we do it alone?

Here is a summary with extracts from the Pope's Message announcing the Third World Day of the Poor.

Learning the Land: Walking the talk of Indigenous Land acknowledgements

Indigenous activists have drawn attention to threatened waterways, neglected Residential School cemeteries and other social issues by walking across Land. Here a group of settlers on an Indigenous Land acknowledgment pilgrimage. Laurence Brisson/The Concordian, Author provided

Matthew Robert Anderson, Concordia University
University, religious, sports and other gatherings often begin with an Indigenous Land acknowledgement. For instance, this article was written in Montréal, or Tiohtiá:ke, on the traditional and unceded territory of the Kanien’kehá:ka (Mohawk), a place which has long served as a site of meeting and exchange amongst nations.
Land acknowledgements recognize what for some Canadians is an uncomfortable truth. These are formal statements that recognize “the unique and enduring relationship that exists between Indigenous Peoples and their traditional territories.”
On Land where territorial treaties were negotiated, the acknowledgement may use the term “traditional Lands,” and go on to specify the treaty and its number (Treaty 4, for example, includes much of southern Saskatchewan.) Land is so important that Gregory Younging — scholar, editor and author of the copyeditor’s book Indigenous Style — insisted Land be capitalized.
But when governmental and business meetings are far less likely to include acknowledgements of Indigenous Land titles, or when artistic and educational events move from initial statements to silence about their political and economic ramifications, it is hard to avoid the conclusion that such recognition is simply lip service.
What do groups mean when they say they recognize Indigenous presence, resilience and Land? And how can settler groups begin to walk the talk?

The spirit of egotism or the spirit of sacrifice - October reflection

(Updated 8 October 2019)

Jesus told the pharisees: “You know the saying, ‘Red sky at night means fair weather tomorrow, red sky in the morning means bad weather today.’ You are good at reading the signs of the weather in the sky, but you can’t read the obvious signs of the times!” (Matthew 16:2-3)

Bl. Frederick Ozanam beautifully illustrated what it means to  read the signs of the times in this following extract from a letter  that he wrote to a friend in 1838. Listen to these words bearing in mind that the 2nd French Revolution occurred in 1830 and the 3rd revolt happened in 1848, the same year that the Communist Manifesto was published.

Barricades at Rue Soufflot on 24 June 1848 - Vernet

The question which divides people in our day is no longer a question of political forms, it is a social question—that of deciding whether the spirit of egotism or the spirit of sacrifice is to carry the day; whether society is to be a huge traffic for the benefit of the strongest, or the consecration of each for the benefit of all, and above all for the protection of the weak. There are many who already have too much, and who wish to possess still more; there are a greater number who have not enough, and who want to seize it if it is not given to them. Between these two classes of people a struggle is imminent, and it threatens to be terrible—on one side the power of gold, on the other the power of despair. It is between these two opposing armies that we must precipitate ourselves.

Talking to us about this quotation at our recent "Recharge the Batteries" event, Fr Roy commented that this letter was prophetic. Indeed it was, coming ten years before the "third" revolution and the publication of the Communist Manifesto.

The priest, the scribe and the Good Samaritan

... and who is my neighbour?

"Silence in the face of evil is itself evil. Not to speak is to speak. Not to act is to act."

- Dietrich Bonhoeffer (1906-1945) - German Lutheran pastor and anti-Nazi dissident who was martyred for his words and actions at Flossenburg prison camp in 1945. After the war some German Christians did not think Bonhoeffer should be called a martyr because he was not executed for "religious" reasons.

When Religion Cannot Ignore Politics

Those of us who believe in the sacred inviolability of life from conception to natural death usually have no difficulty speaking out against politicians and governments on the issue of abortion. For some reason, we tend to tread more lightly and be less vocal when it comes to quality of life for children after birth. Newsweek sent me the following daily briefing in my email. I was appalled by what I read.

I hope Newsweek does not mind too much that I reproduce it here without comment other than to say, in my personal opinion, politics has crossed the line.

Ontario’s cuts to legal aid will hurt the poorest

On Good Friday this year, as on every Good Friday, I read about the trial of Jesus Christ before Pontius Pilate and how, in a travesty of justice the Roman Governor caved to the demands of the ruling religious elite in Jerusalem and sentenced Christ to execution with two rebel bandits. This year on good Friday I also read in the Toronto Star how legal aid, already meagre, will be further cut to Ontario's poorest and most vulnerable.

Syrian Refugee Children (globalnews.ca)

For Christians who believe that the risen Christ hides in plain sight in the poor, the weak and the vulnerable, Good Friday is a very fitting occasion to publicise this cut in services resulting in further travesty against those without the means to represent themselves in court, refugee claimants and, often, the victims of such horrific crimes as child abuse, murder, manslaughter and sexual assault against minors because the perpetrators are not being tried soon enough and are simply being set free by the courts.

Read the full opinion piece here: Ontario’s cuts to legal aid will hurt the poorest.
https://spon.ca/ontarios-cuts-to-legal-aid-will-hurt-the-poorest/2019/04/20/

The health of immigrant and refugee children after their arrival in Canada

As Vincentians, we not only want to help the poor, but we need to work with others to find and address the root causes of poverty and its effects in all its forms.

The first comprehensive research project in Canada examining the health of immigrant and refugee children after their arrival in the country was published on the web in May 2018.

The study found a number of things. For starters, it emerges that research studies over the past 15 years have found that immigrants arrive in better health than Canadians — with a lower incidence of chronic diseases such as heart disease, cancer and diabetes — but suffer a decline in their health as their time in Canada increases.

A  highly readable digest of this study was published recently (April 9, 2019) by Vatanparast and Lane under the title: Immigrant children’s health declines rapidly after arrival in Canada.
https://theconversation.com/immigrant-childrens-health-declines-rapidly-after-arrival-in-canada-114421

Study authors:
Hassan Vatanparast
Professor of Public Health, University of Saskatchewan

Ginny Lane
Postdoctoral Fellow in Public Health, University of Saskatchewan