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Doctrine of Discovery Rescinded - Now what?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?

Blessed Frédéric Ozanam, Our Founder

 

Blessed Frédéric Ozanam

The feast of Blessed Frédéric Ozanam is celebrated on September 9. Pope John Paul II beatified him on August 22, 1997. The following biographical snippet is taken from the SSVP Canadian Rule and Statutes.

Blessed Frédéric Ozanam is recognized as the main founder of the Society of Saint Vincent de Paul. He was that rare type of individual of intellectual genius and extraordinary holiness. He was a husband and father, professor and researcher, journalist and author, apologist and defender of the faith. Above all, he personified the Good Samaritan.

Antoine Frédéric Ozanam was born in Milan, Italy, on April 23, 1813, where his parents, residents of Lyon, France, had moved temporarily. His parents were devout Catholics who passed on to young Frédéric a deep love of God and the poor. After graduating from high school at the Royal College of Lyon, he moved to Paris to study law as his father wished. There, he was confronted with a society in deep turmoil and detached from its faith, as a result of the Revolution of 1830. Guided by André-Marie Ampère, an eminent scientist and Catholic, he came to the unshakable certitude that Christianity was the only remedy to cure the evils of his time.

He gathered around him students of like mind and faith and they confronted faculty members of the Sorbonne University who attacked their faith. He persuaded the Archbishop of Paris to have Father Henri Lacordaire, a renowned preacher, deliver a series of lectures at Notre-Dame Cathedral. The success of those lectures, or conferences, was overwhelming and the Conférences de Notre-Dame were launched. 

Ideas about social justice were promoted in the Tribune Catholique, a newspaper founded in 1832 by Emmanuel Bailly. A literary circle, La Société des bonnes études, was linked to this newspaper. The aim of this circle was to develop among Catholics a taste for historical, philosophical and religious research. Ozanam had a similar idea and he and his friends became active in what became known as the Conférences d’histoire. It developed into a dynamic forum of discussion and research at the university. One March night in 1833, a fellow student who was a non-Catholic, challenged Frédéric and friends. His question was “What are you doing for them (the poor), you and your fellow Catholics…? Show us your works!” Ozanam knew that faith must be translated into action and that, like the apostles, they needed to evangelize by the practice of charity. He rallied the group when he cried out, “The blessing of the poor is that of God…let us go to the poor.”

One evening, on April 23, 1833, Frédéric and five other students met in the office of Mr. Bailly and the “Conference of Charity” was born. They asked Sister Rosalie Rendu, a Daughter of Charity of Saint Vincent de Paul to teach them how to minister to the poor with love and respect, and she did so with much kindness. By 1834, the conference had more than 100 members. Taking the saint as an example to follow, it renamed to the Society of Saint Vincent de Paul and placed it under the protection of the Blessed Virgin.

... In addition to the service he gave to the poor, he researched the conditions of the working classes and defended their rights as human beings and workers. He co-founded the newspaper l’Ère Nouvelle (New Era) to propagate his social and political ideas. Ozanam was one of the first to formulate the idea of a “natural salary” to claim compensation against unemployment and accidents, and to ask that a pension be guaranteed to workers.

From the Canadian Rule and Statutes of the Society of Saint Vincent de Paul.

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! 🌿🤝

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.

Our Father - the Just Judge

 

In the gospel reading from Luke for the 29th Sunday in Ordinary time, Jesus finishes his parable about the unjust judge by comparing him with God and asking, "Will not God see justice done to his chosen who cry to him day and night even when he delays? I promise you, he will see justice done to them and done speedily." In the plays of Ancient Greece, someone playing the part of a god would be let down in a basket by ropes, a "Deus ex machina (god in a machine,)" to resolve a hopeless knot of problems that humans had gotten themselves into in the plot of the play. But the God of Jesus and his disciples, our Heavenly Father, is not a "Deus ex machina." Our God works through ordinary people who seek out and follow God's will. People like you and me, and the politicians we elect when we vote wisely and compassionately with an eye to justice and the common good, rather than what is simply going to be best for me without regard to others and their just demands.

Here in Ontario we are in the midst of election campaigning. Although these are 'only' municipal elections, not Federal or Provincial, it behooves us as Christians, Catholics and Vincentians to exercise our civic privilege, and to do so responsibly as a duty, identifying and voting for those candidates whom we believe will best serve the interests of the common good. 

The cry of the poor for food and affordable housing is coming to the ears of our Heavenly Father who wants to see justice done for them. 

The cry of the earth for sustainable development and resource usage in the face of land exploitation by unscrupulous property developers is also going up to the ears of our God along with the cry of the poor.

As Vincentians, our mission is to live the Gospel message by serving Christ in the poor with love, respect, justice and joy. We are called to be disciples of Jesus, and Vincentians, 24/7 - not just when delivering food cards.

Happy voting.

Can Neutral Be Truly Neutral?

 

Working for Social Justice

 

Does the society of St Vincent de Paul only try to alleviate immediate needs, such as feed the hungry in the spirit of Matthew's Gospel, chapter 25?

The following is from clause 3.20 of The Canadian Rule and Statutes of the Society of St Vincent de Paul.

The Society is concerned not only with alleviating need but also with identifying injustices that cause it. Therefore, it is committed to identifying the root causes of poverty and contributing to their elimination. In all its charitable actions, there should be a search for justice.

Affirming the dignity of each human being as created in God’s image, Vincentians envision a just society in which the rights, responsibilities and development of all people are promoted. The distinctive approach of Vincentians to issues of social justice is to see them from the perspective of those in need who are suffering from injustice. The Society helps those in need to speak for themselves. When they cannot, the Society must speak on their behalf so that they will not be ignored.

The Society opposes discrimination of all kind and strives, through charity, to foster new attitudes of respect and empathy for the weak, for people of different cultures, religions and ethnic origins, thus contributing to the peace and unity of all the people of the world.

The Society’s vision goes beyond the immediate future and looks towards sustainable development and protection of the environment for the benefit of future generations.

If charity facilitates maintaining an unjust status quo, then it is not true charity but a sop, which is an insult to Christ who lives in the poor.

The Good Samaritan - a Vincentian Take

For a good part of my life, Jesus' parable of the Good Samaritan left me feeling very conflicted and burdened with guilt. On the one hand, I obviously did not want to be identified with the priest and the scribe. On the other hand, imitating the good Samaritan presented itself as involving heroic sacrifice that I doubted I am capable of. It was only relatively recently that I started gaining a certain insight into the words of Jesus: "Go and do likewise."

Clearly, Jesus cannot be asking us to slavishly look on the road for victims of robbers, and take them to a motel or hospital. What we are called to imitate is not the precise actions that the Samaritan did, but what he felt in his heart that energised him to take appropriate action: he was moved with compassion, literally, filled with pity, and then he just knew what he had to do, not because of a law or prescription, but because of his heart. Interestingly, this is exactly the same Greek word used to describe what Jesus felt when he looked at the crowds and was "moved with compassion" because they were like sheep without a shepherd.

Sheep without a shepherd

Saint Mother Teresa of Kolkata presents a wonderful modern day example of someone whose life was driven by her compassion. A very different take on where compassion can lead you can be found with Saint Dorothy Day whose heart was filled with compassion for workers and their families who were at the mercy of ruthless employers, and corporations who were out to maximise profits for shareholders no matter the cost to their workers. As Vincentians we can find great inspiration in the model of compassion offered to us in Blessed Frederick Ozanam, our founder. He manages to blend the best of both Mother Teresa and Dorothy Day by his example, firstly, of direct care and compassion for the poor, but also in educating the society of his day regarding the root causes of poverty, and the unjust circumstances keeping the poor in their poverty, and making them ever poorer.

Like the Good Samaritan, and Jesus himself, Mother Teresa, Dorothy Day and Frederick Ozanam did not approach their life's work as a burden demanded by any law or prescription, but as the natural outflow of hearts filled with compassion. Now Jesus tells us: "Go and do likewise."

A Prayer of Oscar Romero

 

Curated from Bread for the World

This poem was composed by Bishop Ken Untener of Saginaw in November, 1979.
It draws inspiration from St Oscar Romero and now known as A Prayer of Oscar Romero.

A PRAYER OF OSCAR ROMERO

It helps, now and then, to step back and take a long view.
The Kingdom is not only beyond our efforts,
it is even beyond our vision.
We accomplish in our lifetime only a tiny fraction
of the magnificent enterprise that is God's work.
Nothing we do is complete,
which is a way of saying that the Kingdom always lies beyond us.
No statement says all that could be said.
No prayer fully expresses our faith.
No confession brings perfection.
No pastoral visit brings wholeness.
No program accomplishes the Church's mission.
No set of goals and objectives includes everything.

This is what we are about.
We plant the seeds that one day will grow.
We water seeds already planted,
knowing that they hold future promise.
We lay foundations that will need further development.
We provide yeast that produces effects far beyond our capabilities.

We cannot do everything,
and there is a sense of liberation in realizing that.

This enables us to do something,
and to do it very well.
It may be incomplete, but it is a beginning, a step along the way,
an opportunity for the Lord's grace to enter and do the rest.
We may never see the end results,
but that is the difference between the master builder and the worker.
We are workers, not master builders;
ministers, not messiahs.
We are prophets of a future that is not our own.

Amen.

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

Do Vincentians care about Social Justice?

 A brief introduction to the Vincentian perspective on social justice by looking at what the Rule and Statutes has to say.

Two Feet of Love in Action

 

Click on each picture to enlarge it for easier reading. 

Give yourself time - 15 or 30 minutes - to read, ponder, reflect, pray.

Image credit: US Conference of Catholic Bishops

Image credit: US Conference of Catholic Bishops