The Cry of the Poor - Laudato Si'

 

Image credit: https://institucionteresiana.org/en/focal-points/the-cry-of-the-earth-cry-of-the-poor

I asked Meta AI, "What does Laudato Si' say about 'The Cry of the Poor'?" 
Laudato Si' is an encyclical written by Pope Francis and released on May 24, 2015. It addresses the interconnectedness of environmental and social issues. Here is the response from Meta AI...

Laudato Si' emphasizes the intimate relationship between the cry of the Poor and the cry of the Earth. Pope Francis stresses that we're facing a single, complex crisis that's both social and environmental ¹. The encyclical highlights how the Earth's degradation disproportionately affects the world's most vulnerable populations, particularly the poor.

The Cry of the Poor

In Laudato Si', Pope Francis identifies two significant injustices experienced by the poor due to the climate crisis. Firstly, they're usually the first affected by extreme weather events, losing their livelihoods and facing displacement ². Secondly, despite contributing minimally to climate change, they bear the brunt of its consequences.

Key Points

- Ecological Debt: The global north owes an "ecological debt" to the global south due to commercial imbalances and disproportionate resource consumption ².

- Vulnerable Groups: The encyclical emphasizes the need to protect human life in all forms, with special attention to indigenous people, migrants, unborn children, and children at risk of modern slavery ³ ⁴.

- Spiritual Crisis: The ecological crisis is also a spiritual crisis, requiring a spiritual conversion to address the root causes of environmental degradation ⁴.

Pope Francis urges us to listen to the cry of the poor and respond with solidarity, advocating for eco-justice and defending human life ¹ ³. By doing so, we can work towards a more equitable and sustainable future for all.

Here are the references for follow up:

1 https://www.jpic-jp.org/en/a/the-cry-of-the-poor-laudato-si-2nd-goal

2 https://ssnd.org/shalom-laudato-si-laudato-si-reflections-response-to-cry-of-the-poor/

3 https://laudatosiactionplatform.org/listening-to-the-cry-of-the-poor/

4 https://laudatosiactionplatform.org/response-to-the-cry-of-the-poor/

In Pursuit of Truth and Reconciliation

 

Any sincere search for truth and reconciliation with First Nations, Metis and Indigenous Peoples in Canada must include becoming acquainted with the Doctrine of Discovery. Most immigrants and Settler descendants in Canada have never even heard of it. Here is a short summary of the Doctrine of Discovery which you can download and read.

Doctrine of Discovery

Here is a presentation that I gave to an SSVP conference in March of this year (2024) after referencing Matthew 5:23-24 “Therefore, 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."

Doctrine of Discovery Rescinded - Now what?

During the discussion afterwards it emerged that almost all of us had never before heard of the Doctrine of Discovery, and yet it is something that Indigenous People have been aware of for centuries. The United States Supreme Court in 2005, relying on a series of Indian law cases going back to 1823, specifically cited the Doctrine in its decision denying the right of the Oneida Indian Nation of New York to regain its territory. Justice Ruth Bader Ginsburg wrote in the 2005 decision: “Under the Doctrine of Discovery … free title to the land occupied by Indians when the colonists arrived became vested in the sovereign – first the discovering European nation and later the original States and the United States.” 

My purpose in sharing this was not to make us feel guilty, but to raise awareness with knowledge. We cannot tackle a problem unless we admit there is a problem and try to understand it. As Christians and Catholics our problem is, how can Colonial Settler descendants be justly reconciled with Indigenous First Nations in this present time? 

There is also a series of YouTube videos which I strongly recommend for further information. These have also been recommended by the SSVP ONRC Social Justice Committee and Indigenous Sharing Circle. Here are the links to YouTube.

Doctrine of Discovery: Stolen lands, Strong Hearts
https://www.youtube.com/watch?v=mQwkB1hn5E8&t=6s

TRC Part # 1 Introduction
https://www.youtube.com/watch?v=m9tRe5aN0eE

TRC Part # 2 "We Are All Treaty People"
https://www.youtube.com/watch?v=SoZu6DYZYIQ

TRC Part # 3 The Residential Schools
https://www.youtube.com/watch?v=YlXuLs9s-ds&t=3s

TRC Part # 4 Apologies and The Churches
https://youtu.be/RWqdul1ZDfk?si=VlYkUPWHv28ro51o&t=6

TRC #5 Calls to Action
https://www.youtube.com/watch?v=Yi9euHR0YdI&pp=ygULVFJDIFBhcnQgIzU%3D

Please share these links with others whom you think might be interested.

Reflections on the Canadian Martyrs

 

Today Canadian Catholics celebrated the Feast of the Canadian Martyrs, six priests and two laymen, all Jesuits: Jean de Brebeuf, Gabriel Lalemant, Antoine Daniel, Charles Garnier, Noel Chabanel, René Goupil, Jean de la Lalande, Isaac Jogues. While the Catholic Church universally celebrates this feast on October 19, the Canadian Bishops decided to celebrate the feast on September 26, mainly because the Martyrs' Shrine in Midland is closed as from early October due to the cold Canadian weather. The Martyrs' Shrine is a historic site of pilgrimage which includes the famous Shrine Church, the Martyrs’ Hall and Education Centre, and 75 landscaped acres conducive to prayer and contemplation. Within the Church are the relics of St. Jean de Brébeuf, St. Gabriel Lalemant, and St. Charles Garnier.

The Feast of the Canadian Martyrs takes place just four days before September 30th, Orange Shirt Day since 2013, and since 2021, National Truth and Reconciliation Day: a Canadian day of memorial to recognize the atrocities and traumatic generational impact caused by the Canadian Indian Residential School system. The irony of the juxtaposition of these two days, just four days apart, is deeply poignant. The movie, "The Mission," comes to mind, where well intentioned and holy missionaries saw their work thwarted by the imperialistic and hegemonic actions of the Portuguese colonial power aided and abetted by the Doctrine of Discovery. The avaricious Portuguese king and his loyal subjects saw in the native Guarani people a cheap source of slaves.

In the Canadian case, however, the treachery and betrayal were worse. It was not Church vs State as in the movie. Regrettably, the Christian churches, especially the Catholic Church, eagerly stepped in to provide the human resources needed to run the Government mandated Indian Residential Schools. This presented as a much 'easier' way to gather converts to Christianity than the respectful, loving, compassionate way of the Cross demonstrated by St. Jean de Brébeuf and his Jesuit companions.

It would be very easy to be lulled into a romantic and pietistic spirituality that just looks at the faith and fortitude of the Canadian martyrs and their interior life, but goes no further. But that would be a betrayal of all that they lived and died for. They loved the people to whom they preached Christ, and Him crucified. Not only the Hurons but also the Iroquois who killed them. Take Father Isaac Jogues. After several months of captivity and torture, he was ransomed by Dutch traders and the Dutch Calvinist minister Johannes Megapolensis from New Netherland (later Albany). He returned for a time to France, but then sailed back to Quebec. In 1646 he and Jean de Lalande were killed during a visit to Ossernenon where he had been held captive. They had hoped to achieve peace between the French and the Mohawk Nation.

If these holy men would see today the strained relationship that is so evident between the Church and the peoples of the First Nations to whom they gave their lives, they would weep inconsolably. They would rush to be in the vanguard of the Church's efforts at acknowledging and confessing the truth of our failures, understanding the full impact of what we have done as a Church, seeking ways to make amends and restitution and facilitate healing, repeatedly asking for pardon and forgiveness.

Let us move beyond romantic piety. Let us ask Our Lord to inspire us with the same Spirit with which God energised and moved St. Jean de Brébeuf and his Jesuit companions. Let us ask the Lord Jesus Christ to show us what He would have us do this coming National Truth and Reconciliation Day/Orange Shirt Day. Wearing an Orange Shirt might already be a good start. Do you know the origins of the Orange Shirt? Do you know who Phyllis Webstad is?

Supporting Indigenous Rights

 

Charity is no substitute for Justice withheld.
Charity without Justice is not Charity.

  Charity is no substitute for Justice withheld.
     - St Augustine

  Charity without Justice is not Charity.
     - St Vincent de Paul

These statements by St Augustine and St Vincent de Paul show clearly why the word "justice" appears in the mission statement of the Society of St Vincent de Paul: "To live the Gospel message by serving Christ in the poor with love, respect, justice and joy." For this reason, it is written into Vincentian fundamental principles to work as a team within the Society and also in collaboration with other people of good will to discover and help redress situations of social injustice that cause poverty, suffering and need.

Established statistics show that First Nations, Métis and Indigenous People are disproportionately represented in the homeless population, among those needing food assistance, and in the Canadian criminal justice system as both victims/survivors and accused/convicted individuals. There is overwhelming consensus, Indigenous and non-Indigenous, that this is directly related to historical social injustice, much of which continues to this day where Indigenous rights are still being ignored or trampled on.

I asked Microsoft's artificial intelligence (AI) program, Copilot, "How can we support Indigenous rights?" Here is how Copilot responded.

Supporting Indigenous rights is crucial for promoting justice, equality, and cultural preservation. Here are some ways to contribute:

1. Education and Awareness:

   • Learn about Indigenous history, culture, and challenges. Understand the impact of colonization, forced assimilation, and discrimination.
   • Share this knowledge with others to raise awareness.

2. Advocacy and Activism:

   • Support Indigenous-led movements and organizations advocating for land rights, sovereignty, and social justice.
   • Attend rallies, sign petitions, and participate in campaigns.

3. Land Acknowledgments:

   • Acknowledge the traditional territories of Indigenous peoples when giving speeches, hosting events, or writing articles.
   • Show respect for their connection to the land.

4. Economic Support:

   • Purchase Indigenous-made products, art, and crafts.
   • Support Indigenous businesses and entrepreneurs.

5. Collaboration and Partnerships:

   • Collaborate with Indigenous communities on projects related to education, health, and economic development.
   • Build respectful partnerships based on mutual understanding.

6. Advocate for Policy Changes:

   • Support policies that recognize Indigenous rights, self-determination, and cultural preservation.
   • Advocate for fair representation and inclusion in decision-making processes.

Remember that supporting Indigenous rights is an ongoing commitment. Small actions can make a significant difference! 🌿🤝

National Indigenous Peoples Day

 

June 21: National Indigenous Peoples Day. How much do you know of the Indigenous history of the place where you live, or where you work?

It was only last year that I learnt that we are all treaty people, and only this year that I learnt that the treaties are not deeds of sale. I highly recommend a book by Bob Joseph: 21 Things You May Not Know About the Indian Act.

Click on the North of 60 tab and find out about our SSVP program in support of Inuit communities.

Grassy Narrows First Nation Sues Over Mercury Pollution

 

Image credit The Toronto Star

News items in today's Canadian media report that Grassy Narrows First Nation is suing the Federal and Ontario Governments over continued mercury pollution of their drinking and fishing waters since 1960, when Dryden's paper mill in northwestern Ontario dumped an estimated nine tonnes of mercury into their water in violation of Treaty 3.

We asked Copilot (Microsoft's AI): What does Pope Francis say about water in Laudato Si? Here is Copilot's response:

In his encyclical Laudato Si’, Pope Francis addresses the issue of water by stating that “access to safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights” (LS 30). 

He emphasizes the critical importance of water, the growing tendency to privatize it, and the need for it to remain accessible to all, especially the poor who are disproportionately affected by water scarcity.

Pope Francis also reflects on the broader environmental crisis, linking the degradation of nature to the exploitation and abuse of the planet’s resources, including water. He calls for a collective response to the “cry of the earth” and the “cry of the poor,” urging for a change in lifestyle, production, and consumption to protect our common home.

The encyclical is a call to action for all humanity to recognize the severity of the environmental challenges we face and to work together towards sustainable solutions, with clean water being a fundamental aspect of this global endeavor.

It behooves Canadians, especially Ontarians, of conscience to support and amplify the repeated pleas of the people of this First Nation to have the waters of Grassy Narrows remediated. Boiling water can kill bacteria in the water, but no amount of boiling can get rid of mercury.

It is the mission of the Society of St Vincent de Paul (SSVP) to serve Christ in the poor with love, respect, justice and joy. Where people are disadvantaged by systemic injustice, we advocate with them and on their behalf.

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

Orange Shirt Day: How can you participate?

 

Image credit: https://orangeshirtday.org/merchandise/

The Orange Shirt Society has published a book, "Orange Shirt Day" © 2020 Medicine Wheel Education. Chapter 6 is titled, "How to Participate in Orange shirt Day". This contains some excellent suggestions, not just for the day itself, but also some things that can be done anytime, throughout the year. Here are some of the suggestions.

• Wear an orange shirt. This is the most obvious way to participate. You don't have to wear an 'official' shirt. You can make your own, so long as it has clearly written on it, "Every Child Matters." 
• Become familiar with, take to heart, and then share Phyllis Webstad's story about her orange shirt.
• Become an advocate for Orange Shirt Day, publicly supporting Residential School reconciliation, and creating awareness of the individual, family and intergenerational impacts of Indian Residential Schools, and awareness of the concept of "Every child Matters."
• Become educated… and then educate. As you become more educated on this dark chapter of Canadian history you can begin to share that information with others. Seek out educational material on Residential Schools, Survivor stories, and the process of reconciliation.
• Acknowledge the Traditional Territory. Educate yourself on the traditional territory where you live, work and spend your time. To show respect, and as an act of reconciliation, ensure you acknowledge the traditional territory at the beginning of any gathering or assembly in the proper protocol of the territory.
• Be flexible and prepared to unlearn old, stereotypical ways of thinking. Be willing to look at the past, present and future from a new perspective.
• Donate. Among others, you can donate to https://orangeshirtday.org/support/

First Go and Be Reconciled

 

Image credit: https://www.wltribune.com/news/indian-residential-schools-canadas-sad-legacy/

In the well known and beloved prayer, popularly known as "The Prayer of St Francis", even though the prayer did not exist before the 19th Century, there is a petition that states, "Where there is injury, (let me sow) pardon." In the prayer that Jesus taught us (Matthew 6:12,) we pray, "Forgive us our trespasses as we forgive those who trespass against us." And Jesus told Peter (Matthew 18:22) that we need to forgive not just seven times, but even seventy times seven times. This all rings extremely hollow and self-serving when the people preaching these texts and lofty sentiments are the very one who need to be forgiven. Indeed, Jesus also taught, "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." (Matthew 5:23-24)

As we approach National Day for Truth and Reconciliation it behooves Christians and, especially, Catholics to acquaint ourselves with the shameful truths surrounding the sad and scandalous history of Indian Residential Schools, as they were known. Some of these 'truths' are listed in the public apology that former Prime Minister Stephen Harper issued in the House of Commons on June 11, 2008. Let this help us remember that there are many, many brothers and sisters who have much against us. They have known the truth for generations, but they now want the truth to be known by us; but the good news is that they don't want revenge. They want reconciliation with us to follow our knowledge of the truth. We need never be afraid of the truth. Jesus says that the truth will set us free.

Here are some excerpts from that apology by the Canadian Government. Read it slowly, and let your heart be touched as well as your mind.

Mr. Speaker, I stand before you today to offer an apology to former students of Indian residential schools. The treatment of children in Indian residential schools is a sad chapter in our history. In the 1870's, the federal government, partly in order to meet its obligation to educate aboriginal children, began to play a role in the development and administration of these schools.

...These objectives were based on the assumption aboriginal cultures and spiritual beliefs were inferior and unequal. Indeed, some sought, as it was infamously said, "to kill the Indian in the child." Today, we recognize that this policy of assimilation was wrong, has caused great harm, and has no place in our country.

...The government of Canada built an educational system in which very young children were often forcibly removed from their homes, often taken far from their communities. Many were inadequately fed, clothed and housed. All were deprived of the care and nurturing of their parents, grandparents and communities. First Nations, Inuit and Métis languages and cultural practices were prohibited in these schools.

...It has taken extraordinary courage for the thousands of survivors that have come forward to speak publicly about the abuse they suffered.

...It is a testament to their resilience as individuals and to the strength of their cultures. Regrettably, many former students are not with us today and died never having received a full apology from the government of Canada.

...Therefore, on behalf of the government of Canada and all Canadians, I stand before you, in this chamber so central to our life as a country, to apologize to aboriginal peoples for Canada's role in the Indian residential schools system.

To the approximately 80,000 living former students, and all family members and communities, the government of Canada now recognizes that it was wrong to forcibly remove children from their homes and we apologize for having done this.

We now recognize that it was wrong to separate children from rich and vibrant cultures and traditions, that it created a void in many lives and communities, and we apologize for having done this.

...There is no place in Canada for the attitudes that inspired the Indian residential schools system to ever again prevail.

The full text can be found here: https://www.cbc.ca/news/canada/prime-minister-stephen-harper-s-statement-of-apology-1.734250

The First Orange Shirt

 

#orangeshirtday, #everychildmatters

The story of the "first" orange shirt that gave rise to Orange Shirt Day, as told by Phyllis Webstad, can be found on the web page of the Orange Shirt society.

The beginning of Phyllis' story is reproduced here.

I went to the Mission for one school year in 1973/1974. I had just turned 6 years old. I lived with my grandmother on the Dog Creek reserve. We never had very much money, but somehow my granny managed to buy me a new outfit to go to the Mission school. I remember going to Robinson’s store and picking out a shiny orange shirt. It had string laced up in front, and was so bright and exciting – just like I felt to be going to school!

When I got to the Mission, they stripped me, and took away my clothes, including the orange shirt! I never wore it again. I didn’t understand why they wouldn’t give it back to me, it was mine! The color orange has always reminded me of that and how my feelings didn’t matter, how no one cared and how I felt like I was worth nothing. All of us little children were crying and no one cared.

Click on the link to read the rest of Phyllis' story: https://orangeshirtday.org/phyllis-story/

It is the feast day of St Vincent de Paul on September 27. It is Orange Shirt Day and National Day for Truth and Reconciliation on September 30. What do these two days have in common? The answer is, "Every child matters".

It is well known that St Vincent de Paul had a heart for the poor, but he had an especially big place in his heart for foundlings and orphans. Read about this aspect from the classic The Life of St. Vincent de Paul by F. A. Forbes.

Transforming a Social Narrative By Listening

Archbishop Emeritus Sylvain Lavoie OMI

Someone once said, “Being listened to is so close to being loved, most people can’t tell the difference.”

The outrage across the nation and the church around the issue of Indian Residential Schools and unmarked graves, has become a heavy social narrative that has in some ways, taken on a life of its own beyond anyone’s power to manage. This very painful situation leaves many of us wondering what we can do, how can we best respond to the anger, lashing out, blaming, and sometimes acts of violence?

As simple as it may seem, I believe listening from the heart to the voices of those hurting the most, until we “get it,” is the best response.

READ MORE

Reflection Regarding the Tk’emlúps te Secwépemc First Nation Residential School Gravesite Near Kamloops, BC

 

(The following reflection by Archbishop Emeritus Sylvain Lavoie OMI is reproduced from SSVP Canada News, Jun 23, 2021)

The  discovery  of  215  children  found  buried  at  the  Kamloops  Indian  Residential  School  in  unmarked graves on the Tk’emlúps te Secwépemc First Nation community is surely impacting all of us. We have probably all felt some or all of the emotions of shock, disbelief, dismay, anger, shame, sorrow and profound grief. And we have all have questions, many unanswered questions that need to be asked in the coming days and weeks: when did this happen, how did this happen, how could this have been allowed to happen, who could have allowed this to happen? This shared history of residential schools profoundly impacts residential school survivors, and indeed all Canadians, and certainly us as a Society.

Probably many of us have received messages or comments from others – family, friends, acquaintances, fellow workers, expressing some of the above reactions. A friend who was a former chief, politician and businessman,  called  me  to  express  his  frustration,  indignation  and  anger.  He  had  international connections, stressed that the impact of this was huge, and that it was placing the church, as well as the Oblates, in a very dark, negative light with especially the media. One person even questioned her involvement  with  a  program  that  is  being  hosted  by  our  Star  of  the  North  retreat  Centre,  precisely because it is an Oblate centre. Another former parishioner wrote to say she was questioning the church now.

What makes something that is already bad perhaps even worse, is the fact that one of our venerable bishops, Vital Grandin, is quoted saying something that is as racist as even the first prime minister seems to have been – that Indigenous children need to be taken away from their families and civilized until there is “nothing Indian left in them except their blood.” And I read in the  Delmas  history  book,  my home parish, how Fr. Delmas worked to convince the Indigenous to trust the government’s offer for basically the forced take-over of their land and wanted a favour to establish a French Catholic colony there.

So,  what  are  we  to make  of  all  this,  and  how  should  we  respond,  as  a  Catholic  society  dedicated  to serving the poor and marginalized, when this ugly reality reveals the poverty, mistakes and weakness of the Church, and threatens to marginalize us?

Psychologists offer us three options when danger or threat is on the horizon, as this development surely is – fight, flight or freeze. We can react by being defensive and fight back, as some are urging us to do (“Why is no one defending Bishop Grandin?” is a question posed to us already). We can try to flee into defensiveness, justifying and rationalizing. Or we can simply sit and do nothing, trying to ignore all the painful revelations and comments, hoping it will all pass.

None of these responses, tempting as they are, will help in any way. Our best response is to be humble, honest, open and transparent, and see this as a moment of purification and humiliation for the Church, and for us all. We need to remember that God turns everything to the good for those who love God, and trust that in all of this darkness and pain, God will draw some good, even if it is a more humble, compassionate and faithful body of believers. 

We  need  to  be  patient,  and  meet  the  challenge  of  doing  three  things  exceptionally  well – face  the reality, accept the reality, and deal with the reality. We need to face the truth of what has happened, and what will continue to surface as surely more such scenarios will be discovered. We need to accept that members of our faith community, and in my case, religious community of the Oblates, somehow, in whatever historical context they were in, allowed this to happen.

Then  we  need  to  move  towards  what  Jesus  teaches  us  in  the  gospel  of  Matthew – forgive  the perpetrators  of  this  awful  reality,  and  apologize  for  the  fact  that  it  was  done  by  whomever  was responsible.  Above  all,  we  need  to  listen  from  the  heart  to  the  pain  that  especially  the  Indigenous peoples  are  feeling,  as  this  will  trigger  past  memories  of  abuse,  racism,  discrimination,  neglect, indignity, and humiliation for many.

One lady who attended a Catholic day school, not a boarding school, sent me an email sharing her anger at the treatment she received from one sister in particular as a Métis student, how the Métis all sat at the back of the class, how she was not allowed to go to the bathroom during class, then was teased for being smelly all day. She vividly shared the impact that abuse had on her, but also how she had managed to work her way through that intense pain to a place where she now experienced some serenity. What she needed to heal that inner wound, newly scraped open, was to be heard and affirmed. And that we can all do.

We  need  to  let  this  development  not  just  play  itself  out,  but  spur  us  on  to  even  greater  levels  of compassion, understanding, and awareness as we continue to serve the poor. Let us resolve to work together with all levels of our church leadership to finally be more open, humble and honest about our mistakes  in  the  past,  and  change  any  attitudes  of  not  really  caring  in  the  present.  May  we  all  work together to heal this dark history, encourage the bishops to unite around the call for a papal apology, and  be  willing  to  provide  funds  to  help  the  process  of  truth-telling,  instead  of giving  it  to  lawyers  to mitigate litigation. 

And above all, let us pray for greater compassion and understanding for all of us – Indigenous and non-Indigenous, that this dark night of the soul will lead us all to a place of greater wellness as a church, a society and a country.

Archbishop Emeritus Sylvain Lavoie OMI
National Spiritual Advisor

Prayer for Truth and Reconciliation

 Prayer for Truth and Reconciliation

Image credit: https://traditionalnativehealing.com/native-healing-circle-and-smudging

(Reproduced from St Elizabeth Seton Facebook page. At this time the author of this prayer is unknown to us. We will be happy to give a full attribution on receiving information about the origins of this prayer.)

God, our Creator,

we pray for all the lives impacted by the Residential Schools program for First Nations, Inuit and Metis children that swept across our country and continues to affect the lives of all Indigenous peoples:

For all the children who did not return home, may they rest in your peace and love.
For all survivors, may they find healing, sanctuary, and peace.
For all intergenerational trauma survivors, may they find hope in their grief, solace in their fear, and compassion in their anger.
We ask that you bless these lives and walk with them in their healing.
Watch over them, love them, guide them.

We pray for the priests and nuns, religious communities, Church leaders, and others who were involved in the genocidal agenda of the Residential Schools and other systems, that they seek truth and justice, no matter how painful.  May they come to recognize their errors, repent of their failure to extend God's love, and seek to make amends to all Indigenous communities and families.

We pray for all non-Indigenous Canadians that they will have the courage and wisdom to find, face, and act upon, the truths of Indigenous peoples' history in our country.
We are sorry for the times we remained silent.  Help us find the strength to correct our harmful actions, and inactions, against Indigenous peoples.  Help us hold space for those grieving and hurting because of Residential Schools and their intergenerational effects.  Help us be humble and kind, not 'flushed with anger', but filled with your deep and divine mercy. 

Holy Spirit, we ask for your guidance, your wisdom, and your courage to love truth, and speak the truth with love.  Teach us, as First Nations, Inuit, Metis and non-Indigenous peoples, who we are as your beloved daughters and sons.  Amen.

Father Paul Bringleson's Apology regarding Residential Schools

The last thing Catholics should be doing at this time is getting defensive.

Here is an example of how not to be defensive.

Let us shut our mouths and listen.

Environmental Racism

 

Environmental racism occurs when racialised communities are targeted for the establishment of environmentally hazardous sites and the subsequent neglect of those communities in relation to the cleanup of those sites, especially where this happens with respect to environmental policy-making by any level of government.

A private member's bill that aims to address environmental racism is headed for debate in the House of Commons this month.

According to a CBC news article: "Introduced by Nova Scotia MP Lenore Zann, Bill C-230 is seeking a national strategy to examine the link between race, socio-economic status and environmental risk, as well as the connection between hazardous sites and negative health outcomes in communities where Black and Indigenous people and people of colour live." Read the full article here: Bill that aims to address environmental racism heads for debate in House of Commons.

The bill was inspired by Ingrid Waldron, associate professor in the faculty of health at Dalhousie University in Halifax and author of "There's Something in the Water: Environmental Racism in Indigenous and Black Communities", which in turn inspired the 2019 Netflix documentary featuring actors Elliot Page and Ian Daniel.

If you have Netflix, do yourself a favour and watch this documentary, "There's Something In the Water."

A Canadian View: Black Lives Do Matter - by Jim Paddon

Bishop Mark Seitz and the Roman Catholic Clergy kneeling during a Black Lives Matter demonstration.

Reproduced unchanged from "A Canadian View: Black Lives Do Matter" first published in "famvin".

Jim Paddon lives in London, Ontario, Canada and is past president of the Ontario Regional Council of the Society of Saint Vincent de Paul. He is currently chair of the National Social Justice Committee of the Society in Canada.

Over 400 years ago Africans were captured and removed from their native lands, homes and families to be taken to the New World and reduced to objects that would assist their owners to have a profitable business and comfortable life for their families. This subjugation of another race which was founded on the principles of someone being inferior and subhuman simply because of their skin colour is one that continues to plague North America. The institution of slavery is one that attempted to rob those affected of their basic human dignity. As has been proven many times by courageous acts of defiance, no one can take away the God given gift of human dignity.

Laudato Si’ Day 3 - #48 Inseparable and interactive coexistence

Having meditated on the two prayers which the Pope has proposed, we now contemplate paragraphs #48 through #52 from “Laudato Si’”. We follow the same steps each day from now on:

1. Read what the Pope wrote a first time.
2. Read it again, finding and reflecting on a word, phrase or sentence that stands out for you.
3. While reading a third time, prayerfully and with a listening heart, tell the Lord in your own words how you feel about what you have just read, and why. Does anything need to change for you, personally?
4. Quieten your mind and allow time for silence and the Holy Spirit.
5. Finally, pray “A Christian Prayer in Union with Creation”.

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?