Category: BC Catholic

Archbishop Richard Smith drew on Indigenous imagery to speak about faith and reconciliation at St. Paul’s Squamish Nation Church in North Vancouver, telling parishioners that Christ is the weaver who binds humanity together.

“When we share faith in Him, we are brought together as his people and we are created by the Lord into something of astonishing beauty,” he said in his homily during the pastoral visit. 

Archbishop Smith met with Squamish Nation elders, a meeting he personally requested. “We talked and shared stories for almost two hours,” he said. “The non-Indigenous—our country broadly—has so much to learn from Indigenous ways, from the traditions, from the culture, from the learnings.”

Reflecting on the ceremonial paddle he was given by the Squamish First Nation when he arrived in Vancouver last year, he recalled elders telling him the paddle was a lifeline, necessary for traversing the water in a canoe. Christ is the same, he said, “Jesus is our eternal lifeline. He, and he alone, is the one sent by the father to lead us to heaven.” 

Many people in the world today “need to be thrown that lifeline,” he said. “There is great suffering in our world today. There is a great sense of loneliness” amid the world’s “fracturing” and “division,” from warring nations to families.

During his visit, Archbishop Smith was shown Indigenous baskets made of cedar root and cherry bark, an image he used to reflect on Christ’s role in uniting humanity. Christians, he said, are like a basket woven together by Jesus himself. “Who does the weaving? [It’s Jesus,] because he is the lifeline,” he said, “the one who does the intricate interweaving that brings humanity together.”

As he finished his homily, he reaffirmed the Archdiocese of Vancouver’s commitment to truth and reconciliation. “I want you to know—I want the people to know—that I am committed, and the Archdiocese is committed to that ever-closer interweaving among ourselves,” he said. 

“My hope and my prayer is that as we grow in reconciliation—the Church and Indigenous peoples together—as we look at that basket as see it as symbolic of the interwovenness that we want to exist between ourselves.”

He ended with a call to work together, asking the Lord “to interweave us so that we will become a beacon for others that says unity and reconciliation is possible.” 

Hope is real and tangible, he said, “and we can touch it the more deeply that we are reconciled with one another.

OpenClaw, Clawdbots, Moltbots, Moltbooks, Claude Code, GPT 5.3, Grok Imagine, Opus 4.6, agentic AI, AGI, ASI … so much for tech terms in the news as I write this column.

Do you ever get the feeling that you can’t keep up with the breakneck speed of technological evolution? “Evolution” doesn’t even seem an appropriate word for the circumstances.

In recent days, one of my niche areas of interest, amateur radio, lost an innovator, Elwood Downey, who created and operated a widely used application called HamClock. Although it had started life as just that, a clock display with various time formats radio people use, it had morphed over time into a very sophisticated interface giving tremendous detail about radio signal propagation and space weather metrics.

Those in the amateur radio field learned of his passing through a note he left on his website and through an auto-response email. Not only did it announce his passing, but it noted his HamClock service would cease to run in June of this year.

Now you might think programs don’t just cease to work spontaneously. Well, in this case, HamClock was heavily dependent on what we call a server backend, with associated internet domain names. It will indeed cease to function.

Cease to function because domain names expire, servers require electricity to operate, and telecommunications utilities have fees for their operation. You get the idea. Someone was paying bills behind the scenes to keep the HamClock service operational, with most end users completely unaware of the magnanimity involved.

In the days following his passing, two teams, and later others, set to work almost immediately to see if they could duplicate the legacy of Mr. Downey’s HamClock. As I write this column, not yet a week later, both have managed to achieve working versions, one team almost duplicating the original, the other taking a from-the-ground-up approach and making use of modern web-interface coding constructs not available when HamClock originally took to screens across the world.

This new work to ensure HamClock lives on, either directly as it is today or in some modified form, raises interesting questions about content we access over the internet from a privately owned resource site. What should happen to such a site when its owner passes away? Are there legal issues that arise? Is the look and feel of an internet resource subject to a form of copyright, for instance?

In the case of HamClock, we have a partial answer. The actual part of HamClock, which users interact with directly, installed locally on either a Raspberry Pi computer or on a Windows laptop through the Linux subsystem, carries an MIT license. Essentially, this means the look and feel can be copied without legal issue.

In Western Canada — including British Columbia and the Vancouver region — the Missionary Oblates of Mary Immaculate played a foundational role in establishing parishes, missions, and pastoral life. As the congregation prepares to mark the 200th anniversary of the papal approval of its Constitutions and Rules on Feb. 17, its Superior General is inviting Oblates and the wider Church to reflect on what lies at the heart of their missionary charism today. The homily below was delivered Jan. 24, 2026 by Father Luis Ignacio Rois Alonso, OMI.

Today we celebrate the 210th anniversary of the beginning of our community and missionary life. We do so in 2026, the year in which we also mark the bicentennial of our pontifical approval. As we hold these two moments together, I am drawn back to the first ten years of our history, a time that shaped who we are.

In 1826, our Institute was a small group of eighteen members. Several had already left, including some of the pioneers, and the community faced opposition from certain bishops and members of the clergy. The Society that Pope Leo XII would approve was, in the Founder’s own words, weak, small, poor, and modest. And yet, there was something within it that moved the Pope to approve it.

Certainly, the Oblates had put everything on the line to preach the Gospel to the most abandoned, and the method introduced by De Mazenod and his companions was bearing fruit. The Founder’s personal charism may also have played a role: a French prelate who spoke Italian and who had assisted the cardinals during their exile in Paris while still a seminarian. The ecclesial context of the time may have contributed as well. But was all of this enough to justify the approval of the Institute?

Saint Eugène de Mazenod read this approval as an act of God’s Providence. We, too, can read it in this way. And if this approval was willed by God, then it is right for us to ask ourselves: what was it about our Society that received this grace? What was planted in Aix that could grow into the tree we know today, 210 years later?

This Jubilee year gives us a privileged opportunity to return to what is essential in our charism. Each of us is called to take this question personally, listening for what God is saying and what He is asking of us. To believe that our charism comes from God draws us more deeply into this discernment, because we must discover how to respond to His grace. That response calls us to give the best of ourselves.

This is the third part in a series about Church-provided health care in Canada to mark National Catholic Health Care Week, Feb. 1–7.

Catholic health care has long been part of Canada’s publicly funded health-care system, caring for patients of every faith and background in a moral tradition that places human dignity at the centre of care.

That dual role has always required careful navigation. Catholic institutions and professionals work within the public system while trying to honour conscience, professional responsibility, and the common good at the same time.

In Catholic facilities, decisions are shaped by principles that stress respect for life, care for the vulnerable, and moral responsibility in professional practice. For clinicians, nurses, and support staff, conscience is not an abstract idea. It is part of daily work, influencing how they walk with patients and families through illness, suffering, and death.

In B.C., those ethical tensions have sometimes been felt sharply. A case now before the B.C. Supreme Court is examining whether faith-based hospitals can be required to provide euthanasia on-site.

In recent years, The B.C. Catholic obtained documents from the Fraser Health Authority showing that assisted-dying policies created “ethical dilemmas” for some clinical staff, with at least one senior palliative-care physician choosing to resign rather than take part in practices that conflicted with his convictions. 

The pressure doesn’t arise only when responding to patient requests. Sean Murphy, administrator of the Protection of Conscience Project, has warned that newer federal standards increasingly expect clinicians to raise euthanasia themselves. The standards say practitioners must suggest euthanasia and assisted suicide “to patients who have expressed no interest in it simply because the patient might be ‘eligible’ for it,” Murphy said.

Ethical change in health care does not happen only through legislation. It also takes shape through processes that influence public expectations. Marian Neels, president of the B.C. Life Network, said federal consultations on assisted dying reflect a gradual effort to build acceptance of advance requests. “Their strategy is basically about getting people used to the idea, slowly but steadily getting the word out,” said Neels. “After a while you just kind of become desensitized.”

Faith-based health care responds to these pressures differently in different countries. In the United States, Catholic bishops and health-care leaders have often challenged government policy through formal legal and regulatory processes to protect institutional conscience.

In Canada, accommodation has more often been worked out within the publicly funded system itself. Canada’s legal framework has recognized freedom of conscience and religion as protected rights, even within public systems. 

In comments to Canadian Press earlier this year, Rev. Dr.

Miracles still happen today.

At the sanctuary of Our Lady of Lourdes (feast day Feb. 11) in Lourdes, Hautes-Pyrenees, France, 72 cures have been recognized since the Virgin Mary’s first apparition. The most current miracle was proclaimed just last year.

Antonia Raco, a 67-year-old Italian woman diagnosed with primary lateral sclerosis (PLS) in 2006, went on a pilgrimage with the Italian organization UNITALSI in July 2009. Antonia went into the baths and felt an unexpected sense of well-being and the ability to walk again. In August and September of the same year, medical checkups revealed her symptoms had disappeared.

In 2010, she reported that her cure came from visiting the Sanctuary of Our Lady of Lourdes. After numerous investigations, a medical consensus declared her case valid, and her bishop proclaimed the miracle on April 16, 2025.

Just like Antonia, I too was searching for a cure when, in October 2012, I walked the path to the baths in Lourdes. I was on a pilgrimage in Spain to celebrate the beatification of Don Alvaro, the second prelate of Opus Dei, and our group took a side trip to the shrine of Our Lady of Lourdes. We stayed in a very old hotel near the sanctuary, which was only a 15-minute walk away.

I was so excited to exercise my French-speaking skills and to visit the place where St. Bernadette saw visions of Mary. I went to Mass, spent time in the adoration chapel, and prayed the Stations of the Cross, walking throughout the grounds and lighting candles. I filled little bottles with the spring water and drank it like I had never tasted water before.

The more I learned about St. Bernadette and the apparitions of Our Lady, the more I wanted to find healing for my mind in the sanctuary. Unfortunately, the lineup to the baths was too long and the doors had been closed.

I was hoping for a miracle to cure my mental illness, but God had other plans, and the miracle I received was spiritual rather than physical.

My visit to the shrine was not in vain. I felt a deep sense of gratitude and spiritual connection to Mary and Jesus. My faith was strengthened even if I didn’t receive the healing for my mind that I was seeking. Sometimes our prayers aren’t answered in the way or the timeframe we want, but our prayers are always answered. God blesses us and gives us tangible ways to connect to him.

In 1858, Mary appeared 18 times to young Marie Bernard (St. Bernadette) Soubirous with the message of “personal conversion, prayer, and charity.” Like the spring water that bubbled up in the grotto where Mary appeared, we too can see his goodness through the miracles of others and our own personal conversion.

5th Sunday of Ordinary Time, Year A
First Reading: Is 58:6-10
Second Reading: 1 Cor 2:1-5
Gospel Reading: Jn 8:12

“You are the salt of the earth,” Jesus told his disciples, “but if salt has lost its taste, how can its saltiness be restored?”

God became man to free us from slavery to the devil, through whom death had entered the world, and to bring us supernatural life. “I came that they might have life, and have it to the full,” he said.

Jesus himself has supernatural life, divine life, God’s life, by nature, because he is begotten by God the Father, who himself has this life by nature. We, who do not have this life by nature, can get it from him by becoming a member of his mystical body, or by being grafted on to him like a branch on to a vine.

That is what happened at our baptism, by the power of God: we were regenerated, or reborn, with supernatural life. Since then, Jesus has nourished this life with his body and blood.

However, we still suffer concupiscence: the disorder and rebellion among our natural powers that we inherit from Adam and Eve. We do not have the integrity, or wholeness, that they had before their fall; we are fragmented, for our natural desires war with our supernatural desires and even among themselves.

In our struggle to keep our supernatural life healthy, we sometimes fall. Then we have to make a sacramental confession: acknowledge what we have done wrong, tell God we are sorry, promise not to do it again, and make reparation, as far as we can. We also have to nourish our supernatural life by receiving communion frequently.

However, it is not good to eat heavily without exercising. If we do not seriously exercise our supernatural life, it will fall ill and die.

This Sunday’s first reading outlines some of the things we have to do: “to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke.” We must also share our bread with the hungry, shelter the homeless poor, cover the naked, and refrain from speaking evil and judging others.

Then our “light shall break forth like the dawn,” and our “healing shall spring up quickly”; our “vindicator” shall go before us, “the glory of the Lord” shall be our rearguard. Then we can call, and the Lord will answer; we can cry for help, and he will say, “Here I am.”

Then, by the power of God, we will be able to co-operate (“work together”) with Christ in the salvation of the world: in our own flesh we will “fill up what is lacking in the sufferings of Christ for the sake of his body, the Church,” as St.

A striking convergence of events connected to health care is unfolding in British Columbia, with legal, liturgical, and pastoral elements intersecting.

At the centre is a B.C. Supreme Court trial in Vancouver examining whether religious hospitals can be required to allow practices on their premises that conflict with their moral convictions. The case raises questions that go beyond law and policy, potentially touching on the future shape of Catholic health care in Canada.

The trial began on Monday, Jan. 19, propitiously the feast of St. Marguerite Bourgeoys, one of the earliest figures associated with Catholic care for the sick in what would become Canada. Through her Congregation of Notre Dame, Marguerite and her sisters brought care directly to the ill and vulnerable in 17th-century Montreal, long before formal health systems existed. Their work reflected a missionary model rooted in the Visitation, going out to meet people where they were, especially the sick and the poor.

Depending on the outcome of the trial, that model of care grounded less in brick-and-mortar institutions and more on service could again become a prominent feature of Catholic health ministry, even as Catholic hospitals continue to operate within public systems.

The trial is expected to conclude Feb. 6. Just days later, on Feb. 11, the Church observes the World Day of the Sick, which coincides with the Feast of Our Lady of Lourdes, a date chosen by St. John Paul II because of Lourdes’ longstanding association with healing and care for the ill.

Following the Marian apparitions in 1858 and the arrival of thousands of sick pilgrims each year, the Church moved beyond informal charity to a system of medical volunteers, including doctors, nurses, religious sisters, and trained lay caregivers, who provided care. The result was one of the earliest large-scale models of pastoral health care, focusing on compassion, accompaniment, and the dignity of the suffering person. It was that understanding of health care as an expression of mercy that John Paul II drew on when he established the World Day of the Sick.

The week after the Feast of Our Lady of Lourdes comes Ash Wednesday, which similarly reminds us of human frailty and mortality.

It is in the midst of these moments that National Catholic Health Care Week arrives, when Catholics across Canada are invited to reflect on a tradition shaped by the Church’s healing ministry. Reflected in a post-Jubilee theme of “Open Hearts, Healing, Hope,” the tradition has been defined less by bricks and mortar than by what John Paul II described as making present “the merciful love of God through the care and closeness of others.”

With the sun shining on the waves, Archbishop Richard Smith made a pastoral visit to Vancouver’s port ministry, accompanying port chaplains in their duties supporting the spiritual welfare of docked seafarers and ship workers.

The Archbishop toured the facilities with Father Pereira, the national director of Stella Maris Canada, Deacon Dileep Athaide, and long-time ship-visiting volunteer Douglas McDonald, as they performed their duties at the Port of Vancouver.

Port Chaplain Father Eslin Pereira, CMF, said the Archdiocese of Vancouver Apostleship of the Sea team was grateful for the Archbishop’s visit and support. The visit included a meeting with the Port Ecumenical Centre’s Mission to Seafarers administrator, Rev. Peter Smyth, who gave a guided tour of the Vancouver waterfront Seafarers Centre and an overview of the activities and services available to visiting seafarers.

Archbishop Smith also toured a cargo vessel loading Canadian-grown barley at the Alliance Grain Terminal, one of the many independent dock operators along the south side of Burrard Inlet harbour. He met with the ship’s all-Filipino, mostly Catholic, crew of 21, who were thrilled to have the Archbishop visit their ship and to share with him a bit about their work and life aboard.

“It was a real joy to meet the crew aboard the cargo vessel and to spend time with these hardworking men, many of whom are far from their families for long stretches of time,” Archbishop Smith told The B.C. Catholic. “I was grateful for the opportunity to listen to their stories and pray together.”

The Archbishop also thanked port ministry workers and volunteers for being a “powerful sign of the Church’s care for those who are often unseen yet essential to our daily lives.”

“I am deeply grateful for the faithful service of all who ensure seafarers are welcomed, supported, and reminded of their God-given dignity,” he said.

The Apostleship of the Sea is an international Catholic ministry dedicated to the pastoral care of seafarers and their families. It was established in Scotland in 1920 to meet the spiritual and practical needs of sailors who often spent long periods far from home.

In its early years, Stella Maris operated hostels where seafarers could find rest and companionship while their ships were in port, supported by parish volunteers who offered hospitality and guidance.

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A Vancouver pro-life activist has been charged with mischief after being arrested Jan. 6 during a four-hour protest outside Every Woman’s Health Centre on Commercial Drive.

Lane Walker, 62, who lives in the Downtown Eastside in an intentional interdenominational Christian community, said he was initially charged with violating B.C.’s Access to Abortion Services Act. 

Every Woman’s Health Centre is one of several abortion facilities in Metro Vancouver and has previously been the site of protests and counter-protests. 

Walker, 62, has a history of protesting human rights violations and abortion that goes back to the 1980s.

Walker, who although not Catholic attends Mass at St. Paul’s Church near Oppenheimer Park, said he was taken into custody shortly after 3:30 p.m. while protesting outside the clinic at 2525 Commercial Dr. 

Walker said he had been outside the clinic engaging in conversations with members of the public and police officers. He said he told police he intended to openly defy the Access to Abortion Services Act, the provincial legislation that restricts certain forms of expression within designated access zones around abortion clinics. 

He told The B.C. Catholic the police were “exemplar civil servants” who have “a truly difficult job because high-conflict situations can be very stressful.”

Walker said officers approached him and told him to leave the 50-metre access zone around the clinic. After making it clear he intended to stay in protest, he was arrested and read his rights, he said.

Police told him handcuffs would not be used because his demeanour “did not warrant more forceful measures,” he said.

Police were hesitant to arrest him, he said, describing the process as unusual. “I’ve never been served, read my rights and given my court date all at the same time,” he said. 

He said he was initially charged with violation of the Access to Abortion Services Act, but the charge was later reduced to mischief, a decision he believes was made to avoid engaging with the substance of the protest. 

Under the Criminal Code, mischief is conduct that intentionally interferes with the lawful use of property. 

Walker is scheduled to appear in court on March 18.

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“Democracy” is one of the most frequently invoked yet least understood words in contemporary politics. It is used to praise, warn, accuse and moralize. We hear that democracy is “under threat” or that certain views are “undemocratic.” Yet when the word is pressed, divergent notions emerge.

For Catholics, this conceptual fog is not an abstract problem. Because truth is a moral category, political discourse clouded by equivocation threatens our ability to judge rightly. What, then, is the Catholic response to the invocations of democratic values? 

As Jacques Maritain argues in Christianity and Democracy, Catholic thought has long intuited a harmony between human dignity, social services and political participation that are commonly associated with democratic life. Articulating this intuition is, therefore, crucial for both the believer and non-believer today.

A helpful way to illuminate the confusion is to distinguish three meanings of “democracy” that are often conflated: as a form of rule, as a form of association and as equality. Each suggests legitimate political concerns but also aligns differently with Catholic teaching.

The first is democracy as a form of rule, understood in its literal Greek sense: the people are the source of political authority. This definition focuses not on the regime’s character but on the location of power. Many assume this form of democracy is inherently good; but Catholic social teaching is more cautious. The Church values participation and shared responsibility, but has never taught that majority will is automatically legitimate. St. John Paul II warned explicitly against this temptation in Centesimus Annus: a democracy without objective moral reference easily becomes a “thinly disguised totalitarianism” — the arbitrary will of a ruler replaced by the arbitrary will of the majority.

The second meaning is democracy as a form of association, more closely associated with the rule of law or constitutionalism. Here, democracy is not based on who holds power but the structures within which power operates: equal treatment before the law, institutional limits, stable procedures and protections for human rights. This understanding resonates deeply with Catholic thought. A political order that protects the dignity of each person, regardless of social standing, through impartial norms aligns with the Church’s insistence on the intrinsic worth of the human person. Yet, crucially, nothing in this understanding of democracy requires popular rule. A constitutional regime could even be monarchical and still uphold these “democratic” values.

The third meaning takes democracy to imply substantive equality: such a society must guarantee not only equal legal standing but a wide range of social and economic outcomes. Goods like housing, health care and food security — once matters of familial duty, communal responsibility and personal charity — are recast as enforceable entitlements.

3rd Sunday of Ordinary Time, Year A
First Reading: Is 9:1-4
Second Reading: 1 Cor 1:10-13, 17-18
 Gospel Reading: Mt 4:12-23

The Church’s Jubilee Year of Hope has ended, but Christian hope has not.

Unfortunately, Catholics have almost ceased to notice that Christian hope “ensues from a real encounter” with God, said Pope Benedict XVI in his encyclical Spe Salvi (“Saved by Hope”).

Non-Christians try to comfort themselves at funerals with empty promises like, “He’ll never be dead, for we will always remember him.”

A man dying of AIDS told a pastoral worker that he had “no hope.” He burst into tears, sobbing like a child, and cried out, “Tell me how I can have hope!”

In contrast, Christians know that “they have a future,” the Pope said: they do not know “the details of what awaits them, but they know in general terms that their life will not end in emptiness.”

This Sunday’s readings tell us that when God became Man, “the people who walked in darkness” saw “a great light”; “the yoke of their burden” and “the rod of their oppressor” were broken; “anguish and gloom” were replaced by hope.

Jesus “knows even the path that passes through the valley of death,” the Pope said; he walks with us “even on the path of final solitude,” where no one else can accompany us.

“He himself has walked this path, He has descended into the kingdom of death, He has conquered death, and he has returned to accompany us now and to give us the certainty that, together with him, we can find a way through.”

“This was the new hope that arose over the life of believers” when God became Man, he said.

According to the Christian faith, our salvation is not simply a given. In the Second Reading, St. Paul speaks not of “us who have been saved,” but of “us who are being saved.”

No; “redemption is offered to us in the sense that we have been given hope, trustworthy hope, by virtue of which we can face our present,” the Pope said.

Without such hope, life is unbearable, he said. With such hope, we can face poverty, persecution, and even death. “The present, even if it is arduous, can be lived and accepted if it leads toward a goal, if we can be sure of this goal, and if this goal is great enough to justify the effort of the journey.”

Humans have a profound need for hope, as that AIDS patient realized. “We need the greater and lesser hopes that keep us going day by day,” the Pope said, “but these are not enough without the great hope, which must surpass everything else.

It’s time to make a big liturgical leap — from adoring Baby Jesus in the manger to contemplating Jesus, now an adult, being baptized by his cousin John in the Jordan River.

Since Christmas, the Church has led us rapidly through the Nativity, the visit of the Magi at Epiphany, and now the Baptism of the Lord. This quick progression can feel like a spiritual whirlwind, even a little confusing, especially for children who tend to associate baptism with babies. But the Church places these feasts together deliberately, inviting us to see them as part of a single revelation.

Taken together, these three feasts of Nativity, Epiphany and Baptism are all about telling us who Jesus is. It makes sense, actually, to show the world that this little baby, whose birth was foretold by the Old Testament prophets, is who the shepherds, the Magi and St. John the Baptist say he is. He is the long-awaited Messiah.

Can you imagine what it must have been like to have been present at Jesus’ baptism? St. Matthew tells us, “After Jesus was baptized, he came up from the water and behold, the heavens were opened for him, and he saw the Spirit of God descending like a dove and coming upon him. And a voice came from the heavens, saying, ‘This is my beloved Son, in whom I am well pleased’” (Mt 3:15-17).

Wow. What a scene. The only one who knew for sure that Jesus was the Messiah at this point was St. John the Baptist, so this would have been an earth-shattering moment for those who were present. It’s not every day you hear the voice of God coming from the heavens. And you can bet that word spread pretty quickly, even without Instagram or Facebook. The Jewish people had been waiting for the Messiah for centuries and were keenly aware of the prophecies that were being fulfilled.

This moment of Jesus’ baptism is a culmination of all the prophecies from Advent and the infancy narrative heard at Christmas. First, we are told in Advent to look for the Messiah, to be ready, to repent and stay awake because he is near at hand. Then, with Christmas, he arrives, though, rather shockingly, as a helpless, poor baby born in a dingy manger, but welcomed by choirs of angels and recognized by shepherds and wise men from the East.

When we get to the Baptism, which marks the beginning of Jesus’ public ministry, St. John the Baptist is even reluctant to baptize his man-God cousin because he knows who Jesus is. Matthew says John “tried to prevent him,” saying to Jesus, “I need to be baptized by you and yet you are coming to me?”

The following editorial appeared in the Jan. 11 issue of The Catholic Register.

The familiar claim that war solves nothing must be balanced off with the acknowledged wisdom that peace is not the mere absence of war. It’s wisdom particularly applicable at the start of 2026 when the prospect of war breaking out somewhere in the world is a far greater, more realistic threat than the achievement of everlasting peace for everyone on Earth.

The U.S. military strike against Venezuela on Jan. 3, while absent an actual declaration of war, showed in the very way it caught global leaders off guard how quickly quasi-peace can flare into unnerving, to say the least, bombing of civilian population centres. At the same time, the precision of the assault debunks the nostrum that violence never achieves anything. (So does one of the avowed intentions of returning democracy to Venezuelans.)

Violence, limited and in the hands of an elite military unit, achieved the goal of bringing a handcuffed tyrant before an American court to face the proverbial arms-length list of charges ranging from drug smuggling to narco-terrorism. It’s a better end by far for strongman Nicolás Maduro than the end hundreds of thousands of his subjects suffered under his oligarchic rule.

Our colleagues at OSV News underscored the point with a story quoting Astrid Liden, a Venezuelan-American communications officer for the Hope Border Institute, which works to apply Catholic social teaching to the U.S.-Mexico border region.

“In recent years, hundreds of thousands of Venezuelans have sought protection in the United States, many passing through the U.S.-Mexico border,” Liden told the news service. “Millions of Venezuelans live abroad due to the situation in Venezuela, and we share their hope in the end of the reign of Maduro, whose rule led to the displacement of so many.”

But Liden also stressed the sobering other side of the “successful” raid on Nicolás Maduro’s presidential palace: hundreds of thousands of Venezuelans who remained behind in their country of birth are now at risk from the political, economic and social upheaval that has a high probability of following the U.S. strike.

Civil war, of whatever scope and duration, is not out of the question. Even if it is averted, and we should all pray it will be, the people of Venezuela will be reminded for weeks, months, perhaps years that peace is not the mere absence of war.

It is not, of course, either the place or the competence of a Canadian Catholic newspaper to declaim on the rights and wrongs of the American action under international law or the geopolitical complexities that might ensue. This is not Gaza where the unspeakable evil of Hamas on Oct.

When it comes to New Year’s resolutions, many of us are divided into two distinct camps: the keeners – the same people who love September for the new pencils and the potential – and those of us who, like Catherine Doherty (foundress of the Madonna House apostolate), believe that with God every moment is the moment of beginning again. Catherine doesn’t think we need a new year to change anything. Every day is New Year’s Day.

Whichever side you take, our culture has decided to hang a lot of hopes on January.

Leila Marie Lawler, author of The Little Oratory and writer about all things home, wrote a wonderfully liberating little piece on resolving to improve in baby steps. “I’m not a minimalist except in resolutions,” she writes. Her delightful advice leaves us lots of breathing room.

Lawler’s list includes things like leaving your phone far away from where you sleep and buying an alarm clock. Other resolutions are to pray, from the heart, five minutes a day, to keep the Sabbath holy (this one made another important list way back in the Old Testament), and to plan the family’s menu.

Both of the heavy-hitter Teresas (Therese of Lisieux and Teresa of Avila) wrote that the closer we get to God, the simpler we become. In Psalm 131, we read David’s lament, “I have not gone after things too great…” In the spirit of David’s humility, we recognize our smallness and cling to the generosity and mercy of God.

We recognize our smallness and powerlessness in our reactions and in our close relationships. The new year offers an opportunity to surrender our interactions to the realm of the Holy Spirit, so that love and gratitude can become our main motivators in all that we do instead of fear of abandonment or rejection. May the Holy Spirit reorient our hearts in love “on earth as it is in heaven.”

Indeed, resolutions are little acts of repentance, or to put it in more positive language, to set out for home again. If we saw the dawn of each year as an opportunity for a joyous homecoming instead of something self-focused, the necessary changes would feel more like a relief than a burden.

There is one thing necessary for the new year, every year, and that is the awareness of Christ’s presence in our midst.

In the Lorica of St. Patrick, an ancient prayer commonly known as St. Patrick’s Breastplate, St. Patrick knows exactly what he has to do: seal all entry points of the enemy by firmly rooting himself in Christ.

This prayer could very well be the January prayer of the Catholic: “I arise today, through God’s strength to pilot me: God’s might to uphold me, God’s wisdom to guide me, God’s eye to look before me, God’s ear to hear me, God’s word to speak for me, God’s hand to guard me, God’s way to lie before me, God’s shield to protect me, God’s host to secure me.”

As the Jubilee Year of Hope draws to a close, Archbishop Richard Smith is calling Catholics to carry the spiritual graces of the Jubilee into the year ahead through renewed prayer, service, and evangelization.

In his New Year’s message dated Jan. 1, 2026, Archbishop Smith said the hope received during the Jubilee must now be lived as he urged Catholics to become “diligent stewards” of that hope in their daily lives.

Looking ahead to 2026, the Archbishop asked for the coming year to be marked by concrete action, including strengthening parish renewal, deepening prayer and discipleship, fostering healing, and accompanying others in returning to the Church.

He emphasized the central role of the Eucharist, noting that the paschal mystery celebrated at Mass provides the strength needed to sustain evangelization and service.

Archbishop Smith encouraged Catholics to enter the new year with confidence in Christ, openness to the Holy Spirit, and a willingness to witness to the hope they have received. He said the hope kindled during the Jubilee should not remain private, but spread outward to transform lives and renew the world through the Church’s shared mission.

The Archbishop ended his message by entrusting the Archdiocese to the intercession of Our Lady of Hope, asking for her to continue guiding parishes, schools, and ministries in the year ahead.

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The Jubilee Year of Hope may have ended on the calendar, but there is every reason to believe its fruits will remain with us for years to come.

When Pope Francis called the Church to a Jubilee focused on hope, the timing proved both prescient and necessary. In a world shaped by war, polarization, and despair, hope was proposed not as a theme, but as a theological virtue to be cultivated and lived. 

He pointed Catholics to Mary as its model. Reflecting on her suffering at the foot of the Cross, he wrote that “in the travail of that sorrow, offered in love, Mary became our Mother, the Mother of Hope.”

Over the past year, the invitation to hope has borne visible fruit, including within the Archdiocese of Vancouver.

The Jubilee did not erase suffering. The Lapu Day tragedy forced the local Church to confront grief and unanswered questions. But in its wake came testimonies of conversion, reconciliation, and renewed faith. 

Across the Archdiocese, Catholics have shared their Year of Hope stories of prayer rediscovered, hearts softened, and communities drawn closer together.

It is clear that hope was never meant to be confined to a single year. What the Jubilee has accomplished is a kind of catechesis, teaching Catholics not only the importance of hope, but how to live it.

In his New Year’s message, Archbishop Richard Smith urges Catholics to carry the Jubilee’s graces forward, stressing that “hope, once received, must be lived,” and calling the faithful to become “diligent stewards of this hope in our daily lives.”

He invites the archdiocese to let “the fire of hope kindled during the Jubilee” spread outward through prayer, the Eucharist, parish renewal, and service, transforming lives and renewing the Church’s shared mission.

The same emphasis has been heard from Rome. Pope Leo XIV, reflecting on the Jubilee Year of Hope in recent days, prayed that its legacy would endure. He has pointed to hope as something that “sprouts” even amid suffering, something that must be protected like a fragile flame.

What emerges from these messages is that hope is not a mere moment for the Church. Of the three theological virtues — faith, hope, and love — hope seems to be acquiring a particular urgency. It reminds us that in a world that can often appear marked by hopelessness, God has not given up on us.

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Archbishop Richard Smith’s 2026 New Year’s message

January 1, 2026

Dear Brothers and Sisters in Christ,

As we come to the close of the Jubilee Year of Hope, the Lord now calls us to carry the graces granted to us into the year ahead. Hope, once received, must be lived. Let us, then, become diligent stewards of this hope in our daily lives, drawing from the paschal mystery celebrated in the Eucharist to sustain our efforts in evangelization and service. With this in mind, I look forward to 2026 as a year in which we put the blessing of this Jubilee into action: strengthening initiatives that inspire renewal in our parishes, deepening our life of prayer and discipleship, fostering healing, and accompanying those who seek a way back to Jesus and his Church.

My prayer is that we step into this new year with confidence in Christ, a renewed openness to the Holy Spirit, and a willingness to witness to the hope we ourselves have received. In this way, the fire of hope kindled during the Jubilee will not only warm our own hearts but spread outward, transforming lives and renewing the face of the earth through our shared mission.

May Our Lady of Hope intercede for us and continue to guide our parishes, schools and ministries in this new year.

Yours sincerely in Christ, 

✠ Richard W. Smith
Archbishop of Vancouver

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Pope Leo XIV, at Christmas Mass during the Night, said Christ’s birth brings light into the world’s darkness — and where the human person is welcomed, God is welcomed too.

“To enlighten our blindness, the Lord chose to reveal himself as a man to man, his true image, according to a plan of love that began with the creation of the world,” the Pope said in his homily in St. Peter’s Basilica Dec. 24.

“As long as the night of error obscures this providential truth, then ‘there is no room for others either, for children, for the poor, for the stranger,’” he added, quoting Pope Benedict XIV’s homily at Christmas Mass on Dec. 24, 2012.

“These words of Pope Benedict XVI remain a timely reminder that on earth, there is no room for God if there is no room for the human person,” the Pontiff said.

Leo celebrated the Christmas Mass, also known as Midnight Mass, for a packed Vatican basilica at 10 p.m. The Vatican said an estimated 6,000 people were inside the basilica for the Mass, while another 5,000 people followed the papal Mass via jumbo screens in St. Peter’s Square.

In a surprise before the Mass, the Pope stepped outside St. Peter’s Basilica to greet those who were forced to stay in the rainy square, because there was no more room inside.

“The basilica of St. Peter’s is very large, but unfortunately it is not large enough to receive all of you,” Leo said, thanking everyone for their presence, wishing them a merry Christmas, and bestowing his apostolic blessing.

Just now: Pope Leo surprised and blessed the crowd that could not get into St. Peter’s Basilica for tonight’s Christmas Eve Mass. “The basilica of St. Peter is very large, but unfortunately, it is not large enough to receive all of you. Tante grazie per venire qui questa sera.” pic.twitter.com/vMK1Zmibl8

— EWTN Vatican (@EWTNVatican) December 24, 2025

The preparatory readings and the sung Proclamation of the Birth of Christ — also called the Kalenda Proclamation — preceded the Mass. The Pontiff removed a cloth to reveal a wooden sculpture of the Christ Child, placed in front of the main altar of the basilica, after the chanting of the Kalenda Proclamation. A group of 10 children dressed in traditional clothing from different parts of the world brought flowers to the figure of Baby Jesus.

In his homily, the Pope recalled that, “for millennia, across the earth, peoples have gazed up at the sky” attempting to read the future in the stars. 

Yet, they remained lost and in the dark, he said. “On this night, however, ‘the people who walked in darkness have seen a great light’ (Isaiah 9:2).”

In his first Christmas “Urbi et Orbi” message as pope, Leo XIV urged the world to embrace “responsibility” as the sure way to peace, while pointing in particular to the suffering of people in Gaza, Yemen, and those fleeing war and poverty as refugees and migrants.

Before an estimated 26,000 people gathered in St. Peter’s Square on Dec. 25, the pope appeared at the central balcony of St. Peter’s Basilica to deliver the traditional Christmas blessing “to the city and to the world,” eight months after his May 8 election.

In one of the most evocative passages of the message, the pope cited at length from “Wildpeace,” a poem by Israeli poet Yehuda Amichai, contrasting “the peace of a cease-fire” with a deeper peace that arrives unexpectedly — “like wildflowers” — after exhaustion and conflict.

“Responsibility is the sure way to peace,” Leo said. “If all of us, at every level, would stop accusing others and instead acknowledge our own faults, asking God for forgiveness, and if we would truly enter into the suffering of others and stand in solidarity with the weak and the oppressed, then the world would change.”

The pope framed his appeal around the Christian proclamation that Christ “is our peace,” adding: “Without a heart freed from sin, a heart that has been forgiven, we cannot be men and women of peace or builders of peace.”

Turning to concrete “faces” of contemporary pain, Leo said that in becoming man, Jesus “took upon himself our fragility, identifying with each one of us: with those who have nothing left and have lost everything, like the inhabitants of Gaza; with those who are prey to hunger and poverty, like the Yemeni people; with those who are fleeing their homeland to seek a future elsewhere, like the many refugees and migrants who cross the Mediterranean or traverse the American continent.”

He also named those who have lost jobs, underpaid workers who are exploited, and prisoners “who often live in inhumane conditions.”

Leo offered “a warm and fatherly greeting” to Christians, “especially those living in the Middle East,” recalling his recent trip to Turkey and Lebanon. “I listened to them as they expressed their fears and know well their sense of powerlessness before the power dynamics that overwhelm them,” he said.

“From God let us ask for justice, peace and stability for Lebanon, Palestine, Israel and Syria,” the pope continued, as he invoked Scripture on righteousness and peace.

He also prayed “in a particular way for the tormented people of Ukraine,” asking that “the clamor of weapons cease,” and that the parties involved — “with the support and commitment of the international community” — find “the courage to engage in sincere, direct and respectful dialogue.”

Pope Leo XIV on Christmas Day deplored the “falsehoods” used to justify wars that leave young people “forced to take up arms” and “sent to their deaths,” while also drawing attention to the humanitarian suffering of displaced people, including families living in tents in Gaza.

In his first Christmas as Pope, Leo celebrated Christmas Day Mass in St. Peter’s Basilica, reviving a practice not seen since 1994 during the pontificate of St. John Paul II. Reflecting on the prologue of St. John’s Gospel, the Pope said in his homily that the Christmas liturgy highlights a striking contrast: God’s Word, which acts with power, comes into the world in utter weakness.

“The ‘Word’ is a word that acts,” Leo said. Yet, he added, “the Word of God appears but cannot speak. He comes to us as a newborn baby who can only cry and babble.”

Leo said the mystery Christians celebrate at Christmas cannot be separated from the vulnerability of those whose dignity is assaulted by war, displacement, and poverty. He urged Catholics to let Christ’s birth pierce complacency and move them toward tenderness and solidarity.

“‘Flesh’ is the radical nakedness that, in Bethlehem as on Calvary, remains even without words – just as so many brothers and sisters, stripped of their dignity and reduced to silence, have no words today,” he said.

In one of the homily’s most striking passages, Leo connected the Gospel image of the Word “pitching” his tent among humanity with the reality faced by families living in makeshift shelters amid conflict.

“Dear brothers and sisters, since the Word was made flesh, humanity now speaks, crying out with God’s own desire to encounter us. The Word has pitched his fragile tent among us,” he said, before asking: “How, then, can we not think of the tents in Gaza, exposed for weeks to rain, wind and cold; and of those of so many other refugees and displaced persons on every continent; or of the makeshift shelters of thousands of homeless people in our own cities?”

The Pope also described the toll of war in terms of both shattered communities and wounded consciences.

“Fragile is the flesh of defenseless populations, tried by so many wars, ongoing or concluded, leaving behind rubble and open wounds,” he said. “Fragile are the minds and lives of young people forced to take up arms, who on the front lines feel the senselessness of what is asked of them and the falsehoods that fill the pompous speeches of those who send them to their deaths.”

Leo framed Christmas as a proclamation that peace is not merely a hope for the future but a gift already present in Christ, even when few recognize it.

“Bible reading is an education in itself.”  — Alfred, Lord Tennyson

The Bible may be without error, but that didn’t prevent nine mistakes from finding their way into the Saint John’s Bible — a masterpiece 12 years in the making.

But its creators simply handled the errata with a nod to tradition, echoing the medieval monks who corrected slips not by hiding them but by illuminating them with playful marginalia: a bird here, a bee there, even a lemur tugging a missing line back into place.

Those nine tiny blunders aren’t flaws so much as fingerprints — reminders that while Scripture is flawless, its transcription is the work of human hands, with all the gifts and limitations that brings. And that very humanity is part of what makes the Saint John’s Bible so beloved wherever it travels.

This fall, coinciding with St. Mark’s College’s 70th anniversary and Corpus Christi College’s 25th, the colleges hosted one of the Bible’s most sought-after volumes — Gospels and Acts — for a three-month residency.

On Sept. 17, the colleges marked its arrival with an event featuring Brad Neary, director of The Saint John’s Bible project, who captivated a large audience of students, faculty, and community members with the story of the Bible’s remarkable creation.

As someone who has worked with the Saint John’s Bible for well over a decade and with virtually all its scribes and artists, one of my favourite roles has been taking the volume out into the community: schools, parishes, and gatherings large and small. By the end of its time with us, I had presented the Bible up close to more than 800 people across some 70 individual showings.

These visits included everything from kindergarten and primary classrooms at St. Patrick’s Elementary, to senior high students at St. Thomas More Collegiate and St. Thomas Aquinas; Grade 8 and 12 classes at Little Flower Academy and Notre Dame; and staff and students at John Paul II Academy. Virtually all religious education students at Vancouver College — along with their teachers and staff — also had the chance to encounter the volume.

Parishes welcomed it warmly as well, especially St. Matthew’s in Surrey, St. Mary’s in Vancouver, and a closing presentation to the Catholic Women’s League at St. Peter’s in New Westminster.

The Bible  visited the JPII Centre twice: first for Archdiocesan staff, then for Catholic principals at a regular meeting. On campus, it was presented to graduates of St. Mark’s College’s graduate school of education and to parishioners of St. Mark’s Parish.

As the Jubilee Year of Hope draws to a close this Christmas season, we invited parishioners across the Archdiocese of Vancouver to share their journeys of faith. For them it was a year defined by pilgrimage, renewal, and as one contributor put it, “Waters of Grace.” Their stories remind us that hope is not a feeling, but a choice to trust in God’s providence amid the trials of life.

Growing in the virtue of hope

Losing my job just two weeks after getting married was overwhelming and honestly not how I imagined the start of married life. Fear and uncertainty set in quickly. Around that time, I reached out to my spiritual mentor, and he shared the example of Martha and Mary – which, interestingly, was also the Gospel that same week. He simply asked me: Would I choose to be overwhelmed like Martha, or would I rest in God like Mary?

That question stayed with me. I chose to be like Mary of Bethany – to sit at the Lord’s feet, surrender the situation, and trust him completely. That decision changed how I walked through this season. During my unemployment, I gave many interviews, but nothing seemed to move forward. On the very first day without a job, I came across an opening that felt like a real boost to my career. I applied in July with a quiet sense of peace, trusting God to lead the way.

The interview process continued through Aug. with three rounds plus HR. After the final interview, Sept. was silent. The waiting was hard, but instead of giving in to fear, I leaned into prayer and trust. This phase also drew my husband and me closer – to God and to each other. Our marriage didn’t begin with a smooth, storybook start; it began with challenges that led us into family prayer and helped us build a truly Christ-centred marriage.

I finally received my offer letter in October. I lost my previous job on the feast of St. Anthony, and I had trusted in his intercession that God would restore what was lost. Today, I see that prayer answered – far beyond what I imagined. This journey taught me that hope isn’t the absence of struggle, but the choice to trust God in the middle of it. All praise and glory to God, whose timing is always perfect.

— Joyce Villaverde, Youth and Young Adult Ministry Coordinator

Christ is our hope

We usually hear: Christ is our hope! But what does it mean? How do we understand hope?

As Canadian Catholics marked the National Day of Prayer in Solidarity with Indigenous Peoples on Dec. 12, the local Church looked back on 2025 as a significant moment in reconciliation history.

Vancouver Archbishop Richard Smith, chair of the Canadian bishops’ Committee on Indigenous Issues, described the past 12 months as a watershed moment.

“This has been a defining year where we have seen the seeds of apology begin to bear the fruit of concrete action,” said Archbishop Smith. “From the return of artifacts to the living out of the Sacred Covenant, 2025 has shown us that ‘walking together’ is no longer just a hope; it is becoming our daily reality.”

In the Archdiocese of Vancouver and the Diocese of Kamloops, that journey together was reflected in the recognition of the Sacred Covenant signed on Easter Sunday, 2024. The covenant outlined shared commitments to truth, healing, and moving forward together.

The first anniversary of the historic agreement between the dioceses and Tk’emlúps te Secwépemc (Kamloops) was commemorated this past Easter, April 20, 2025. The milestone occurred just weeks before Archbishop Smith’s installation, during the final days of Archbishop J. Michael Miller’s tenure, and one day before the death of Pope Francis.

The timing of the anniversary was significant, as Kúkpi7 (Chief) Rosanne Casimir described the late Pontiff as pivotal to the process. “We honour his journey to be welcomed by the Creator,” Casimir said in a statement released shortly after the anniversary. She noted that the Pope’s 2022 apology and visit were catalysts for the local agreement, acknowledging that while his words were symbolic, they had “profound emotional and spiritual impact for many.”

In a commemorative letter marking the one-year point, Archbishop Miller, Bishop Joseph Nguyen, and Casimir described the covenant not just as a document, but as a “living foundation” for their work.

The signatories highlighted progress in four specific areas over the last year:

Historical: A Joint Research Agreement is now in place. Teams from the First Nation and the Church are collaborating to review documentation from government and Church sources. The stated goal is to provide clarity regarding students of the former Kamloops Indian Residential School (KIRS), including documenting causes of death and burial locations.

Scientific: The dioceses are providing technical and scientific expertise to help answer questions raised by previous ground-penetrating radar (GPR) surveys.

Commemorative: Joint efforts continue to honour children who died at residential schools, with the aim to “never forget the children lost and the void created by their deaths.”

Restorative: The parties are sharing ideas to help the community heal and thrive as Tk’emlúps te Secwépemc plans for the future.

John the Baptist proclaimed Advent as a time to be approached with honesty about human sin and weakness to make room for a grace willing to come from outside, bringing a real joy that the material world cannot give us.

Today many former church attenders are seeking their Advent graces elsewhere. Without the migrants, our parishes would show a distressing picture of faith in Christ’s annual outreach to suffering humanity. Traditionally many Christians had experiences of Christ entering their souls at Christmas. All the churches once encouraged a more serious and unflinching look at the need for self-emptying to rebuild joy and peace in families.

My present age, I think, is sufficient reason for me to explore once more the divine adventure offered in this Advent. After all, there is nowhere else to go.

Mother Church is entirely set up for the sinner, which creates much misunderstanding for the smug. And the smug are not just those who say they have no sin. The smug are also those who say they don’t have as much sin as others, or that their own sins, compared to others, are not nearly as serious or deadly.

Who will you be on Christmas Day?

Father Harry Clarke
Diocese of Nelson

I very much enjoy Father Anthony Ho’s articles. They are practical and inspire us, drawing on his wisdom and the wisdom of the saints.

What I miss often, also in sermons, is more details. Why do we practising Catholics often have a hard time recognizing our sins? We need more examples.

He quotes St. Francis de Sales: “Are you inclined to avarice? Give alms more frequently.” This seems obvious. But how exactly do you make acts of humility?

I do recall one possibility: do not protest when accused falsely. But even this behaviour does not seem advisable always.

Would it be more humble not to interrupt people when they talk? Is cleaning garbage around your building an act of humility?

I also thank people who collect bottles for doing a valuable service to the environment. But is this humble on my part? I do not think so. I think it is reasonable.

It would be so helpful to have many examples.

Thank you for all you do.

Marianne Werner
Vancouver

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To understand the psyche of a city government that not only refuses to declare December as Christian Heritage Month but won’t even say why, we needn’t look any further than the official celebrations and observances  it does approve of. 

In Vancouver’s case, the list is long: Sikh Heritage Month, Black History Month, Pride Week, Italian Heritage Month, and on and on. Each one includes a small testimonial about why the observance matters and how the city is richer because of it.

At the bottom of the list of is one that likely reassures city staff they’ve already “done” Christmas: it’s a statutory holiday, and employees get the day off. But unlike all the other observances on the list, the description of Christmas is strangely sterile. Where the other entries speak warmly about the community being honoured, Christmas is written like a Wikipedia entry, except Wikipedia would offer more substance on what is one of the most significant holidays in the world.

I ran the city’s list past an AI model without giving it any direction and asked whether it noticed anything different about the Christmas entry.

It saw it immediately. “It jumps off the page,” it said. Every other observance explains what the day is about, who celebrates it, why it matters, and the traditions or values behind it. Then we get to Christmas. There’s no mention of Christ, Christian Canadians, or even the cultural heritage of the holiday. It frames Christmas almost as an obligation the city observes only because everyone else does.

The AI summed it up with more courage than most city departments: “Every other entry has a heart. The Christmas one reads like it was written by a nervous anthropology student trying not to get cancelled.”

Which brings me back to the question: what goes on in the mind of a bureaucracy or political culture that will acknowledge the date of a holiday but not the meaning behind it? Are the values Christmas represents really that unimportant to a city like Vancouver which, although less Christian than other parts of Canada, still has a civic history shaped by Christian-based health care, education, social services, charity, and institutions?

I accidentally stumbled on some explanation when thinking about the psychology of Christmas songs. Listening to a familiar Christmas tune on the radio and feeling that spark of joy they bring got me wondering what it is about these songs that resonates in us. Is there something unique about Christmas music that keeps drawing us back year after year? Is it just nostalgia, or is something deeper going on?

So back to AI again: is there something distinctive about the appeal of Christmas songs beyond sentiment? 

Vancouver’s public health-care provider has confirmed that it is operating a secret euthanasia clinic on the ground floor of an office building, directly across the lobby from a dialysis clinic.

In response to a B.C. Catholic freedom-of-information application, the Vancouver Coastal Health authority confirmed on Dec. 9 what its public-affairs office had refused to verify for more than two months—that an office-type area called Horizon Space is, indeed, an area where patients are euthanized.

The B.C. Catholic reported in its Dec. 7 edition that it had received tips earlier this year that a Medical Assistance in Dying facility was operating in the five-floor building, located at 520 West 6th Avenue.

Our on-site investigation revealed that an area bearing a sign reading “Horizon Space” is located across the building’s ground-floor lobby from a dialysis clinic operated under contract by Providence Health Care, Vancouver’s Catholic health-care provider.

Vancouver Coastal made no public announcement of Horizon Space’s opening, and no record of its existence can be found on any Vancouver Coastal website. In fact, there is not even a listing for Horizon Space in the building’s lobby directory.

The authority’s public-affairs office responded to requests for information about Horizon Space with a vague email explaining it has no designated locations for patients requesting MAiD.

“Patients will have their requests addressed, assessments performed and, if eligible, receive an assisted death in the care location consistent with their care needs and wishes,” Vancouver Coastal stated in an Oct. 16 email.

In response, the B.C. Catholic filed an FOI application on Oct. 22, requesting “reports, records, memoranda, emails, contracts and any other pertinent records regarding the planning, construction, and operation of Horizon Space.” The newspaper paid a standard $10 fee upon filing.

However, the authority’s FOI office responded five days later with a notice that supplying all the requested material would cost an estimated $570—and it could be even more.

Mindful of the expense, the B.C. Catholic narrowed its request on Oct. 30 to one asking for “a single record, memo, email, report, or document that explains what Horizon Space is used for.”

And that’s exactly what we received—a single, four-page document designed to be distributed to incoming patients, explaining what Horizon Space is, how to find it, and where to park and enter the building (details of which were redacted in the copy given to the B.C. Catholic).

“This guide will provide you and your loved ones with important information about the VCH Horizon Space,” the document reads.

A hint about how long the clandestine facility has operated can be found in text at the top right corner of the document’s first page, which reads, “Vancouver Coastal Health, Assisted Dying Program, October 2024.”

Michael Bublé called meeting Pope Leo XIV on Friday “one of the greatest moments of my life,” adding that as he prepares to headline the Vatican’s annual Christmas concert for the poor, he hopes his example will encourage more people to speak openly about their faith.

The Grammy-winning singer, who grew up in Burnaby, B.C., and first sang publicly in local talent shows and hockey arenas, said faith “changes everything in my life, every single interaction.” Bublé has often spoken of his close-knit Canadian family, his grandparents’ influence, and the Catholic upbringing that shaped his early years.

“When you say that you have strong faith, this is shocking to people, which is sometimes hard for me to understand,” Bublé said in response to a question from CNA at a Vatican press conference on Dec. 5.

“And with the platform I have, my hope is that … there’s a young person who might listen to me today who might be afraid to share their faith or to be open about it, and they look at me and they say, ‘Wow, look at Bublé. He’s not afraid to share it,’ and maybe it will give them the strength to do the same.”

Bublé met Pope Leo XIV on Friday along with other artists participating in the Vatican’s sixth annual “Concert with the Poor” on Saturday, Dec. 6.

“I am overwhelmed,” he said. “This morning, I had the opportunity to meet the Holy Father. For me, this was something that I knew was going to be one of the greatest moments of my life.”

This year marks the first time a Pope will attend the concert, which is free and offered to 3,000 people in need served by volunteer organizations around Rome. They will receive a hot takeaway dinner and other necessities after the event.

“We know that times are difficult for many people, and there’s a lot of darkness,” Bublé said. “I feel like when you have faith, you have your own pilot light. And the lights can go out everywhere, everywhere, but if you have that faith and you have that light inside you, you can find your way.”

I asked Michael Bublé about how his faith at a Vatican press conference today and this was his response: pic.twitter.com/WF80pnhNzf

— Courtney Mares (@catholicourtney) December 5, 2025

The singer told EWTN News after the press conference that it was especially meaningful to introduce the pontiff to his mother, who was his childhood catechism teacher.

The Canadian Conference of Catholic Bishops (CCCB) and Toronto’s Cardinal Francis Leo are urging Prime Minister Mark Carney to withdraw the Liberal Party’s reported agreement with the Bloc Québécois to remove religious-belief exemptions from Canada’s hate-speech laws.

In a letter published Dec. 4, CCCB President Bishop Pierre Goudreault of Sainte-Anne-de-la-Pocatière warned that repealing Section 319(3)(b) of the Criminal Code — which protects good-faith expressions or opinions based on religious texts from hate-speech prosecution — would have a “chilling effect on religious expression.”

“The removal of this provision risks creating uncertainty for faith communities, clergy, educators and others who may fear that the expression of traditional moral or doctrinal teachings could be misinterpreted as hate speech and could subject the speaker to proceedings that threaten imprisonment of up to two years,” wrote Bishop Goudreault.

The CCCB urged the government to retain the religious-text defence. Alternatively, the bishops proposed two steps: a public assurance that “good-faith religious expression, teaching and preaching will not be subject to criminal prosecution under the hate-propaganda provisions,” and mandatory consultation with religious leaders, legal experts, and civil-liberties groups before any changes affecting religious freedom.

Cardinal Leo echoed the concern the next day in a letter to Toronto Catholics that he shared with MPs in the archdiocese. “As Catholics, we must always firmly reject all forms of hatred and discrimination,” he wrote. But “the ability to express and teach our faith freely — without fear that sincere, good-faith proclamation of the Gospel might be misunderstood as unlawful — is a cornerstone of a healthy, democratic Canada.”

Conservative MP Andrew Lawton welcomed the bishops’ intervention. He said he was “very happy to see” the letter and similar concerns raised “from members of the Jewish community, Muslim community and Indian religious traditions such as Sikhs or Hindus. All people of faith need to understand that this will target everyone.”

Lawton had been scheduled to attend a justice and human rights committee meeting Dec. 4 on a proposed amendment to the Liberals’ Combatting Hate Act (Bill C-9). The bill would criminalize intimidation or obstruction outside institutions used by faith-based groups and ban the public display of certain terrorism or hate symbols.

The meeting was cancelled by Liberal chair James Maloney, who told media he wanted members “to regroup to find a path forward.” Maloney became chair after former chair Marc Miller was appointed Minister of Canadian Identity and Culture on Dec. 1.

After the cancellation, Lawton told The Catholic Register the Liberals were “refusing to say on record where they stand on this amendment to strip away religious protection and freedom,” adding that the lack of clarity “leav[es] tremendous uncertainty surrounding people of faith and what the future looks like.”

Archbishop Richard Smith says the 62 Indigenous cultural items received from the Vatican marks “a gift freely given” and an important step in rebuilding trust between the Catholic Church and Indigenous Peoples.

The artifacts, including a rare century-old Western Arctic kayak, were formally transferred to Indigenous leaders in Montreal as part of the Jubilee of Hope declared by Pope Francis. Before his death, the Pope expressed his wish that the items be returned. Pope Leo XIV carried out that intention, gifting them from the Vatican Museums’ Anima Mundi collection to the Canadian Conference of Catholic Bishops for immediate repatriation.

“This gesture is a gift freely given—an act of reconciliation rooted in the grace of the Jubilee Year of Hope,” said Archbishop Smith, a member of the Canadian Catholic Indigenous Council and one of the CCCB’s key representatives during the repatriation process. “A gift, unlike restitution, is offered in freedom and friendship, as a sign of renewed relationship and mutual respect between the Church and Indigenous Peoples.”

Leaders from the Assembly of First Nations, Inuit Tapiriit Kanatami, the Inuvialuit Regional Corporation, and the Métis National Council travelled to Montreal to receive the items. Local First Nations leadership held ceremony to welcome the sacred items and bundles back to Canada.

For the Inuvialuit, the return of the rare kayak marks the culmination of a long-held hope. “We are proud that after 100 years our Kayak is returning to the Inuvialuit Settlement Region,” said Duane Ningaqsiq Smith, Chair and CEO of the Inuvialuit Regional Corporation. “It is believed to be one of only five of its kind built more than a century ago… This is a historic step in revitalizing Inuvialuit cultural identity and values within our changing northern society.”

Indigenous leaders noted that Elders and Residential School Survivors have worked toward this moment for decades. A 2017 Assembly of First Nations resolution mandated efforts to secure the return of sacred items taken abroad, while the IRC has pressed specifically for the kayak’s repatriation.

“This step reflects the courage and persistence of the leaders, Elders, and Survivors who came before us,” said Victoria Pruden, President of the Métis National Council. “But this is not the end of the journey… Reconciliation is ongoing work, grounded in relationships, responsibility, and the continued pursuit of truth, justice, healing, and dignity for our Peoples.”

A week after The Catholic Register revealed that pro-life advocate Alissa Golob went undercover while 22 weeks pregnant to test whether late-term abortions were accessible in Canada without medical justification, the national response continues to intensify, with a new twist: a fourth hidden-camera video that Golob says she is legally barred from releasing.

Golob, co-founder of RightNow, posed as an undecided pregnant woman in abortion facilities in Toronto, Montreal, Vancouver, and Calgary in 2023. The Nov. 19 Register story detailed her conversations with counsellors and physicians who told her late-term abortions could be arranged at nearby hospitals, sometimes “up to 32 weeks,” without needing to provide medical reasons.

Staff described procedures as a “mini stillbirth,” advised her she could “expel the fetus in the car,” and said reasons such as already having two children or “not wanting to be pregnant” were acceptable.

Those recordings — three of which have now been released — directly contradict long-standing political claims that late-term abortions in Canada are only performed in cases of maternal health risk or severe fetal anomalies.

In an email interview with The B.C. Catholic, Golob said the reaction from Canadians has been more visceral than she expected.

The dominant response has been “overwhelming shock and horror from the average Canadian who didn’t think late-term abortions were possible,” she said.

Many who describe themselves as pro-choice wrote to her saying the recordings were disturbing and that unrestricted late-term abortion “just shouldn’t be allowed.”

By contrast, she said some abortion-rights advocates have reacted with confusion and contradiction. “They were basically trying to throw everything they could at it to see if anything would stick,” she said. “Some said the videos were lies, some said late-term abortions don’t happen — despite the videos proving otherwise.”

Golob said the most significant development since the Register story broke is her discovery that she cannot release the Calgary footage at all.

“Alberta, shockingly, has the most extreme and over-reaching bubble-zone legislation in the country,” she said. “Distributing any footage recorded in the bubble zone could result in a fine or jail time.”

She called the legislation “worse than Ontario and even Montreal,” meaning the fourth video will remain unreleased unless the province changes its law.

Although no physician has contacted her privately, Golob says some health-care professionals reacted strongly in group chats and medical forums.

“Doctors were trying to disprove that late-term abortions happen until others in the chat posted my undercover videos,” she said.

I am generally not a fan of television series, usually finding myself weary of the attempts to provide novelty to something that merely becomes predictable. Of course, there are exceptions. I found myself spellbound by Ken Burns’ Civil War series and fascinated by his most recent American Revolution feature, though I recognize that neither is the sort of thing that is normally dubbed a “television series”.

In that realm it is a mark of my television watching that I gave up on Downton Abbey within a few episodes of the first series, despite recognizing its superb production values. So it is that the only series I remember with pleasure, admiration and continued fascination is The West Wing.

However, my reaction to television has recently undergone an enormous change thanks to a limited series (available on Netflix): Adolescence.

This series has much to recommend it. To begin with, it consists of only four one-hour episodes. While it seems to start with a fairly familiar scenario – police invading a home and accusing a 14-year-old boy of murder – it follows a far less obvious plot development. Each episode shows the impact of the murder investigation on the boy, his family, his school and the investigators. The result is not only fascinating as a study of people involved in crisis, but a storyline which raises a multitude of concerns about the justice system, the world of today’s adolescents, approaches to parenting and intergenerational relationships. It offers stimulus for many hours of dinner conversation around the kitchen table.

As if all this were not enough, the series has been filmed with astonishing bravura.

Each episode is filmed in one uninterrupted take or shot. Technically this almost defies belief, requiring as it does perfect timing for each complicated story component, as well as amazing camera work. It is a measure of the difficulty of this that some episodes took over 50 attempts before a satisfactory one could be completed. Of course, the film makes enormous demands on all involved. Most obvious to the viewer are the demands placed on the actors, whose skills are tested to the limit. What is truly impressive is that the entire cast, including several young actors, acquit themselves superbly, lending the film even greater authenticity.

In comparison, Adolescence makes the 90-minute one-shot Russian Ark look simple, though it is, of course, in itself a magnificent achievement.

Nor is this use of intricate camera work simply a filmic gimmick. The result of the approach to the filming is that it draws the viewer into the narrative in a unique fashion, forcing one to be an intimate part of the action and causing one constantly to assess for oneself and personally the social and emotional concerns of each development.

Over the past few years, I have referred to and quoted author Emily Stimpson Chapman several times. I originally discovered her essays during COVID, on the online platform Blessed Is She, and subsequently began to follow her on Instagram and Substack. I own a few of her books, and I have used some of the writing published in her weekly newsletter Through a Glass Darkly in my work with students and parents.

Emily Stimpson Chapman was educated in theology at Franciscan University in Steubenville, Ohio. She has written several Catholic books of her own and has likewise co-authored numerous books with other Catholic authors, including Scott Hahn. While her education and credentials are impressive, what has always drawn me most to Stimpson Chapman is her personable style.

She writes with knowledge and insight and does not waver on, or attempt to disguise, the truths of Catholic teaching. However, her gift for writing in a relational format — weaving personal vulnerability, real-life situations, and even humour into her work — makes readers feel as though they are sitting around the kitchen table with a friend.

Therefore, when I first heard of her work on a Bible for children, sponsored by Word on Fire, I was pleased that Stimpson Chapman’s knowledge and relational writing style would reach a younger crowd. I was intrigued to see how she would use her gift of language to present the Word to children while supporting parents as their children’s first catechists.

As the launch of the Bible drew nearer, my Catholic email and Instagram sources continued to pique my interest in this project. It is advertised as “the first distinctly Catholic story Bible that tells the entire story of salvation history through beautiful illustrations, quotes from the voices of the Church, and typological references that show how the Old and New Testaments are connected.”

I was curious about the unique style of this Bible. Additionally, the glimpses of Diana Renzina’s artwork that I saw online were outstanding. A close friend was also interested in this Bible and ordered one for each of us from Holy Family Catholic Gift and Book Store in Langley. Mine, she told me lovingly, was an early Christmas gift from her. I could not think of a better gift.

The Story of All Stories is marketed as a “Catholic Bible for children ages seven to thirteen.” While it certainly appeals to this age group and prepares them to read the actual Bible, I would like to clarify that The Story of All Stories is truly “the story for all ages” and “the story for all people.” In short, it is catholic in every sense of the word.

“Give us this day our daily bread.” With those words from the Lord’s Prayer, the Canadian Conference of Catholic Bishops (CCCB) is framing a new national reflection on food insecurity.

On the World Day of the Poor, Nov. 16,the bishops released Our Daily Bread: Food Security and the Call to Solidarity, a 10-page pastoral letter issued through the Episcopal Commission for Justice and Peace.

The document begins by grounding its message in the Gospel petition for daily sustenance, describing it as a cry heard from people facing rising food costs in Canada and severe food insecurity around the world. Citing the United Nations International Fund for Agricultural Development, the bishops note that “more than 1 in 10 people are suffering severe food insecurity” and that more than three billion people cannot afford a healthy diet. They add that even in an affluent country like Canada, more households are struggling to access nutritious food.

The letter is organized around three themes – Solidarity, Harmony, and Harvest. Under Solidarity, the bishops quote St. John Paul II’s definition of solidarity as “a firm and persevering determination to commit oneself to the common good.”

The letter cites the teaching of St. Paul VI and Pope Francis on the structural causes of poverty and highlights practical responses such as reducing food waste, simplifying consumption, choosing local produce, and supporting measures that improve the financial circumstances of households with low incomes. The letter cites research from the University of Toronto’s PROOF program, which studies policy approaches to reduce food insecurity, to show how it inadequate access to food declines when low-income families receive additional income.

The bishops also note that food security in Canada is connected to housing affordability and emphasize the importance of a just wage, quoting St. John Paul II’s statement that a just wage is the key measure of whether a socioeconomic system is functioning justly. They further warn that food insecurity is often worsened by conflict, displacement, environmental harm, and damage to local food systems.

In the section on Harmony, the letter encourages Catholics to renew their relationship with the land. It points to the growth of community gardens and sustainable agricultural practices as hopeful signs of stewardship and highlights the value of innovations that increase food production without degrading the environment. Drawing on Psalm 65, the bishops offer thanks for the work of farmers and harvesters who help sustain creation’s gifts.

Under Harvest, the bishops reaffirm the “universal destination of the goods of the earth” and stress that food is not merely another commodity.

Pope Leo XIV has appointed Bishop Stephen A. Hero of Prince Albert, Sask., as the eighth Archbishop of Edmonton, succeeding Archbishop Richard Smith, who became Archbishop of Vancouver in May.

The announcement came just days after the Nov. 17 announcement of Father Susai Jesu, OMI, as the new Archbishop of Keewatin-Le Pas in northern Saskatchewan and Manitoba.

In a letter to the clergy and faithful of Edmonton, Archbishop-Designate Hero said he was “humbled and grateful for the trust placed in me to take up this new mission in the Church and to serve in a community that is already close to my heart.” He will be installed on Jan. 23 , 2026, at St. Joseph’s Basilica in Edmonton.

Archbishop-Designate Hero, 56, is a native of Lachine, Que., and moved to Edmonton at age 10. He was ordained a priest for the Archdiocese of Edmonton in 2000 after studies at the Seminary of Christ the King in Mission, B.C., and at the Pontifical University of St. Thomas Aquinas in Rome. He later obtained a licentiate in liturgical theology from Sant’Anselmo.

He served as an assistant pastor in Edmonton parishes, as vocations director, and then joined the formation team at St. Joseph Seminary in Edmonton. He became vice-rector in 2010 and rector in 2012, teaching spirituality, liturgy, and sacraments at Newman Theological College. Pope Francis appointed him Bishop of Prince Albert in 2021.

In his message to the Diocese of Prince Albert, he expressed sadness at leaving, thanking parishioners, clergy, and religious and, referencing the North Saskatchewan River, noted the “river that flows from Edmonton to Prince Albert” as a reminder of their shared connection and “the same grace of God that gives us life.” He becomes diocesan administrator of Prince Albert until his installation in Edmonton.

His episcopal motto, Deus solus (God alone), comes from Psalm 86:10 and reflects his conviction that God must remain at the centre of Christian life. His updated coat of arms will incorporate the heraldic insignia of an archbishop, including the archiepiscopal cross and 10 tassels on each side. A black field signifies the finiteness of creation; A gold saltire cross marks Christ’s saving death and resurrection; turtledoves evoke St. Joseph and his Temple offering; and 12 stars represent Our Lady and the hope of eternal glory.

Father Paul Kavanagh, administrator of the Archdiocese of Edmonton, welcomed the appointment on behalf of clergy, religious, and faithful, calling the new archbishop “a gift from God” and assuring him of prayers and support as he returns home.

VATICAN CITY (CNS) — Pope Leo XIV fulfilled a promise made by the late Pope Francis to return to Canada’s Indigenous communities artifacts — including an Inuit kayak, masks, moccasins and etchings — that have been held by the Vatican for more than 100 years.

The pope gave 62 artifacts to the leaders of the Canadian bishops’ conference Nov. 15, the Vatican and the bishops’ conference said in a joint statement.

The bishops “will proceed, as soon as possible, to transfer these artifacts to the National Indigenous Organizations,” which will ensure they are “reunited with their communities of origin,” said a separate statement from the Canadian Conference of Catholic Bishops.

‘Concrete sign of dialogue’

Pope Leo “desires that this gift represent a concrete sign of dialogue, respect and fraternity,” the joint statement said. “This is an act of ecclesial sharing, with which the Successor of Peter entrusts to the Church in Canada these artifacts, which bear witness to the history of the encounter between faith and the cultures of the indigenous peoples.”

The artifacts, which came from different First Nation, Métis and Inuit communities, “are part of the patrimony received on the occasion of the Vatican Missionary Exhibition of 1925, encouraged by Pope Pius XI during the Holy Year, to bear witness to the faith and cultural richness of peoples,” the joint statement said.

“Sent to Rome by Catholic missionaries between 1923 and 1925,” it said, “these artifacts were subsequently combined with those of the Lateran Ethnologic Missionary Museum, which then became the ‘Anima Mundi’ Ethnological Museum of the Vatican Museums.”

Indigenous asked for years for their return

Members of Canada’s Indigenous communities have been asking for years that the items be returned. In the spring of 2022, when community representatives visited the Vatican for meetings with Pope Francis before his trip to Canada, they visited the Vatican Museums and were given a private tour of the collection.

In 2023, the Vatican did something similar, giving the Orthodox Church of Greece three marble fragments from the Parthenon in Athens; the church then gave the marbles to the government.

Pope Francis addressed artifacts in 2023

Speaking to reporters in April 2023, Pope Francis had said the Canadian artifacts would be returned.

“This is the Seventh Commandment: if you have stolen something, you must give it back,” he said.

TORONTO — A survey jointly released by the Cardus think tank and the Angus Reid Institute on Nov. 6 indicates 18 per cent of 5,000 surveyed Canadians identify as religiously committed, significantly less than the 37 per cent of the 5,000 polled Americans.

Respondents who self-categorized as religiously committed are more likely to believe in God, pray, read sacred texts and, perhaps most distinguishably, regularly attend liturgical services.

Participants who labelled themselves as privately faithful — 27 per cent of Americans and 19 per cent of Canadians — on Cardus’ Spectrum of Spirituality are likely to engage in worship practices in their own home but are skeptical of organized religion.

The 44 per cent of Canadians and 27 per cent of Americans designated as spiritually uncertain “express doubts over the existence of God or life after death, but do not rule it out.” Notably, 77 per cent of this Canadian segment “say they have feelings of faith and spirituality.”

Nineteen per cent of Canadians branded themselves as non-believers in contrast to 10 per cent of Americans.

This year marked the first time since the Spectrum of Spirituality index was established in 2017 that Cardus and the Angus Reid Institute sought data from Americans in order to present a cross-border comparison of religiosity.

“I don’t think the overall numbers are a surprise,” said Ray Pennings, the executive vice president and a co-founder of Cardus, in reaction to the data. “We’ve known for some time that if you count religious activities, typically in the States on a per capita basis, you end up with almost double the rate that you do in Canada. What I thought was interesting was that the nature of that religious activity, both in terms of the satisfaction it was providing people as well as their participation in public life, is very different in the two countries.”

Pennings alluded to how 70 per cent of Americans strongly or moderately agree with the statement “I’m public about my religion and faith and don’t mind other people knowing I’m a believer,” as opposed to 56 per cent of Canadians.

More strikingly, 56 per cent of Americans believe that individuals who hold public positions should “feel free to speak and act based on their religious beliefs,” a sharp difference from the 66 per cent of Canadians who indicated we should “keep God and religion completely out of public life.”

Correspondingly, 64 per cent of Canadians either strongly or moderately disagree that “religion is very important to my day-to-day life,” while 58 per cent of Americans strongly or moderately agree.

This chasm also bears out with 32 per cent of Americans indicating they feel God’s presence every day, compared to 44 per cent of Canadians who stated they never feel God’s presence.

For months now, friends, parishioners, and longtime companions of the Focolare Movement have been asking the same question: “Is the Focolare closing in Vancouver?”

The honest answer is both yes and no.

After a long period of discernment, our small community of consecrated members has been assigned to serve in countries where the need is greater. That means the Focolare house in Coquitlam — opened in 2001 and home to many years of shared prayer, formation, and daily life — will temporarily close.

But the Focolare itself is not disappearing. Far from it.

Long before any consecrated members arrived, families and individuals throughout the Lower Mainland were already living the “Word of Life,” the spiritual practice drawn from the Gospel that shapes our way of following Christ. When we consecrated members arrived, we simply found people already walking the path of unity.

Over the years, some of us worked within the Archdiocese of Vancouver — in PREP, in parish bookkeeping, and in a variety of ministries. Others taught, served, or accompanied the movement’s young people. Our work was not dramatic, but it was steady: building relationships, offering formation, and trying — imperfectly but sincerely — to live the spirituality of unity in ordinary places.

The heart of the Focolare is the desire expressed by Jesus in John 17:21: “That all may be one.” That mission does not require a house; it requires people committed to living the Gospel wherever they are.

And that is already happening.

This October, families gathered at All Saints Parish in Coquitlam for Mariapolis Day. Monthly family meetings continue around the region, with children’s programs held at the same time. Word of Life groups meet regularly, both in person and on Zoom. Many members are active in their parishes, serving in ministries that quietly strengthen the whole Church.

The closing of our house simply means that the charism is now being lived in living rooms, parish halls, classrooms, workplaces, and around kitchen tables — which is precisely where it is meant to flourish. Chiara Lubich, our foundress, described the “great attraction of modern times” as the ability to reach contemplation while “mingling with everyone, one person alongside others.” Vancouver is full of such places.

Our communities may look different for a time, but the spirituality of unity continues wherever people choose to love first, build bridges, forgive, and work for the common good. In neighbourhoods, at schools, at work, and in parish life, members continue to be the “glue” that brings people together.

If anything, this transition is an invitation to return to the roots of our charism: living the Gospel in simple, concrete ways, trusting that even small acts of unity can strengthen the whole body of Christ.

One of Canada’s leading anti-euthanasia physicians is warning about a little-known Health Canada recommendation that would require doctors and nurse practitioners to raise the possibility of euthanasia with patients they believe might be agreeable to — and eligible for — Medical Assistance in Dying (MAiD).

Vancouver family physician Will Johnston, head of B.C.’s Euthanasia Resistance Coalition, said implementing Health Canada’s Model Practice Standard for MAiD, published in 2023, would coerce medical professionals and lead to a troubling rise in euthanasia deaths.

“Whoever is in charge of ‘Death Canada,’ as I’ll call them, seems to have forgotten the promises that were made to the medical community when euthanasia was first proposed — that no one would be forced to become complicit in it,” Johnston said in an interview. 

“And now they’re simply reneging. They’re violating that promise by insisting on compelled speech.”

A Health Canada spokesperson said in an email to The B.C. Catholic that the Model Practice Standard for MAiD was developed by a task group convened in September 2022. Members were chosen for their expertise in MAiD practice and professional regulation.

“Draft versions of the model were subject to a thorough review and extensive feedback from the majority of regulatory bodies across the country, health professional associations, clinicians, as well as provinces and territories,” said media-relations officer Karine LeBlanc.

While Health Canada issued the guidance, the federal government cannot compel provinces or health authorities to adopt it. A limited review by The B.C. Catholic found no evidence that any public agency has done so.

Meanwhile, Vancouver’s Catholic health authority, Providence Health Care, explicitly prohibits its employees from initiating a discussion about MAiD.

“We don’t proactively mention MAiD as an option to consider,” Providence spokesman Shaf Hussain said in an email earlier this year. “We never initiate an offer of MAiD.”

By contrast, there is widespread anecdotal evidence from the public system that doctors and nurses do initiate such discussions.

After Canada legalized MAiD in 2016 — and expanded eligibility in 2020 to include people not dying but suffering from incurable diseases — numerous reports have surfaced of patients being pressured about euthanasia options.

The B.C. Catholic first exposed the problem in a 2021 investigation, Patients being offered euthanasia contrary to Fraser Health policy, B.C. Catholic investigation finds.

Canadian culture of life organizations breathed a sigh of relief after the federal government tabled its 2025 budget Nov. 4, which left the charitable status of pro-life non-profits intact.

These groups were on edge in the lead-up to the budget, as recommendations 429 and 430 of the House of Commons Standing Committee on Finance’s (FINA) 2024 pre-budget consultations report called for removing charitable status from pro-life and advancement of religion non-profits, respectively.

Organizations, individuals, and media outlets — including The Catholic Register — sought a clear answer from the Department of Finance on whether pro-life charitable status would be upheld or revoked, but no response came before budget day.

A finance department communications officer did confirm, however, that “the Government of Canada is not considering amending the Income Tax Act to remove the advancement of religion as a qualifying charitable purpose or to revoke the status of faith-based charities.”

Jeff Gunnarson, national president of Campaign Life Coalition, the political arm of Canada’s pro-life movement, said Oct. 30 he was “deeply alarmed” by the department’s silence. Six days later, he was able to celebrate.

“The Liberal government was right to listen to ordinary citizens and faith leaders and ultimately reject these outrageous recommendations,” said Gunnarson. “Thanks be to God; Canada lives to see another day without a dark cloud of persecution hanging over religious and pro-life organizations.

“This victory belongs to the concerned citizens across Canada who took the time to sign a petition or write a letter to their MP or the Finance Minister. This proves that when enough people speak out, good things can happen.”

Pregnancy Care Canada (PCC), a Christ-centred organization that supports 80 pregnancy centres nationwide, played a key role in defending charitable status for religious and pro-life groups.

In a submission to FINA, PCC executive director Laura Lewis urged “the government ensure charitable status continues for organizations offering medically accurate pregnancy care support, including those that do not provide or refer for abortions.”

Lewis made that appeal in response to recommendation 429 and to proposed October 2024 legislation that sought to revoke charitable status for pregnancy care organizations that do not refer for or provide abortions. She also emphasized that “religious charities play a vital role in Canadian social support systems.”

The office of Liberal MP Karina Gould, current FINA chair, affirmed that role in an email to Christian Reformed Church pastor Al Postma, shared with the Register. Gould’s team wrote: “We respect the role faith-based organizations play in communities across the country, and religious organizations continue to enjoy charitable status under the same rules that apply to all charities in Canada.”

In the same message, Gould’s office noted that the two recommendations were “made in 2024 during the previous session of Parliament, under the previous government and prior to MP Gould being a member of the Standing Committee on Finance.

Classical piano music fills my family room and kitchen in the morning as I watch my daughter play with her toys. She picks up a cow plushie and her Squishmallow cat, then carries them to another part of the room. She lays her head on them and babbles.

Listening to classical music is great for concentration and memory, and it can even release dopamine — the “happiness chemical.”

Toddlers love simple joys, and it’s a pleasure to learn from my daughter. I can’t wait for her to learn how to play the piano, as she already shows an interest in it. At home with my daughter, I sing to her often — sometimes songs written by artists, sometimes ones I improvise.

Music has always been a big part of my life. I sang in school choirs and community choirs, and once performed in the chorus for an Italian opera at a local winery, as well as singing at my parish. Each choral performance was a wonderful experience.

Music is a must-have in my mental health toolkit. I keep playlists for different moods, which help me find calm, focus, or happiness. Music helps me change my emotional state when I need it.

“Music, great music, relaxes the mind, awakens profound sentiments and is, as it were, a natural invitation to raise one’s mind and heart to God in every situation of human existence, both joyful and sad. Music can become prayer.” — Pope Benedict XVI

Sacred and worship music hold deep meaning for me, and they make me feel good — even better about myself. It’s a wonder that it has that effect. Many Christian songs have come to my aid in low moods. I sometimes get caught up worrying about all the bad things that could happen instead of being present to the moment. This causes me to feel sad and discouraged. The words of Scripture set to music bring me peace and comfort.

Medication is still needed, but with music in my day, I can do more and feel like a calmer person.

I used to play ukulele with my friend Stephanie and a group of seniors. Once, for my birthday, we went to a mall in the city that had a piano in its food court. Stephanie sat down and started playing songs I could sing along with. We had so much fun! People danced beside us, and an elderly couple said they loved our voices.

The Lord loves cheerfulness in his people. It can be a struggle to smile when I’m tired and emotionally drained, but I know that being warm and happy helps my family feel content too.

Young people—and their struggles with mental health—have much to teach us about dealing with our own mental health struggles, Archbishop Richard Smith told attendees at the Green Mass, held Oct. 24 at All Saints Church in Coquitlam.

The Green Mass, celebrated by Archbishop Smith, was offered for the work of mental health professionals and ministry volunteers in the Archdiocese of Vancouver, as well as to celebrate the launch of the Archdiocese’s Mental Health Ministry, coordinated by Jane Waldock, who welcomed those attending.

During his homily, Archbishop Smith drew on a conversation he had with a group of teenagers about mental health. After he asked how they and their friends were doing, they immediately began to speak of anxiety and described pressures faced by young people today, especially from social media.

“They told me they were getting messages and seeing images about what makes a person popular, successful, noticed,” said Archbishop Smith. “They felt they weren’t measuring up, couldn’t measure up, and told me it was leaving them and many of their peers anxious or depressed, and they even spoke of friends with suicidal ideation.”

This sense of “not measuring up” is not unique to young people, he said. “People of all ages struggle with that constantly.”

In the case of those teenagers, “they were comparing themselves with illusions spread through social media,” said the archbishop. This happens to all of us and leads to the trap of comparing our real world with the imaginary world on social media: “that classmate is so talented, this colleague is so happy, their children are so well adjusted and so on, without knowing the facts of the matter,” he said.

“We compare our real difficulties and limits with what we imagine the situation of others to be and draw the conclusion that we cannot and will not measure up to some illusory standard of happiness or false image of perfection. This can lead to frustration and despair.”

He said the conversation with the teenagers shows how natural and human it is to experience mental health challenges. While sometimes there is a clinical dimension, he said, everyone experiences such challenges at some point because of human limitation.

He added that it’s important to talk openly about those struggles. “They did not hesitate to bring their concerns out into the open with me,” he said.

Combat veteran Kelsi Sheren told an Ottawa news conference she joined the Canadian Armed Forces at 18 knowing she might die for her country, but she never imagined her own government would one day offer to help her do it.

“Behind closed doors, in quiet conversations, veterans are being offered medical assistance in dying not therapy, not recovery, not support, but death,” Sheren said. “When somebody’s drowning in trauma and desperation, that’s not a choice. That’s coercion wearing a polite face.”

The former artillery gunner and mental-health advocate spoke at a Euthanasia Prevention Coalition news conference with other anti-euthanasia voices calling on MPs to support legislation blocking the expansion of medical assistance in dying (MAiD) to people suffering solely from mental illness.

Bill C-218 is a private member’s bill introduced in June by Conservative MP Tamara Jansen (Cloverdale–Langley City). The bill would permanently exclude mental illness as a sole qualifying condition for MAiD.

Sheren, who served in Afghanistan and lives with post-traumatic stress disorder, traumatic brain injury, and major depressive disorder, pointed out several incidents of veterans seeking help instead being “offered medical assistance in dying not therapy, not recovery, not support, but death.”

“This isn’t compassion,” she said. “It’s a moral rot disguised as mercy. Veterans are being told their lives cost too much money. That’s not health care, it’s surrender.”

Gordon Friesen, EPC’s president, said the coalition’s message was simple: “No euthanasia for mental illness.”

The government plans to expand MAiD to make it available to individuals whose only medical condition is a mental disorder. Friesen said that would violate the original safeguards promised when Parliament legalized assisted dying in 2016.

“MAiD was only to be for people who are dying, only for adults, and only for people able to truly choose,” Friesen said. “Unfortunately, all of those promises have been broken.”

Friesen warned that allowing MAiD for people with psychiatric disorders “destroys all notion of MAiD as an authentic patient choice,” since mental illness can directly impair judgment and decision-making. He cautioned that “once the door is opened,” other vulnerable groups such as children or people with dementia could follow.

EPC executive director Alex Schadenberg said the coming change “should never even be considered.”

He said Bill C-7, passed in 2021, removed the requirement that a person’s death be “reasonably foreseeable” and laid the groundwork for extending MAiD eligibility to non-terminal illnesses. Although Parliament has twice delayed the mental-illness provision, now set to take effect in March 2027, the expansion remains law.

The divine drama of the Toronto Blue Jays’ postseason run isn’t lost on Father Terrence “Terry” McKenna, who continues to support his favourite team and find spiritual echoes hidden on baseball’s grandest stage.

The retired pastor of St. Mary Immaculate Parish in Richmond Hill, Ont., Father McKenna has long been a notable fan of the sport of baseball and the hometown Toronto Blue Jays. Just days after the team’s 5–2 win over the New York Yankees to advance to the American League Championship Series (ALCS), he shared his thoughts on the Jays’ remarkable charge — one that has now carried them all the way to the World Series against the Los Angeles Dodgers, following their victory over the Seattle Mariners.

“It’s great to see how a lot of no-names, at least to the average public, have accomplished this athletic feat. These young men have chosen to believe in teamwork instead of being lone rangers, and they’re looking to make a name for themselves,” he said.

After ending the Yankees’ season with an exciting Game 4 win on Oct. 8 in the American League Division Series, Jays infielder Ernie Clement was caught rushing to join a team photo while in the midst of a post-game interview — a now-viral moment that Father McKenna points to as an example of the passion the 2025 team holds.

“When he left that interview and readied himself to get in the photo with his teammates, it was too late, and they had to start over, but it shows that everyone wants to be there. When you add up everyone doing their best, it’s a winning staff,” he said.

The Blue Jays’ current run marks their first appearance in the World Series since their back-to-back championships in 1992 and 1993. Father McKenna said he still vividly remembers where he was when those titles were won.

“I can remember what I was doing the day they won in ’92 or ’93,” he said. “I was in Richmond Hill at St. Mary Immaculate, and I’ll never forget it.”

Father McKenna served at St. Mary’s for many years, with it holding the distinction of being the last parish he called home before being appointed to the Pearson Airport chaplaincy and retiring officially in 2021.

Now, with a little more time on his hands, the priest still keeps up with the team the old-fashioned way, preferring to follow the Jays in the sports reports on the radio rather than watching television broadcasts.

The 79-year-old said he continues to view the Blue Jays — and the sport of baseball itself — as a much-needed source of unity in a divided world.

“We need something that’s not about partisan politics, good versus evil, even Catholic versus Protestant or something like that.

Over 500 Chinese Catholics from St. Francis Xavier Church gathered at the Gardens of Gethsemani on September 7 for the Chung Yeung Festival, honouring their ancestors. 

Parish Pastoral Council secretary Karina Lai explained the significance of the festival in an email to The B.C. Catholic.

“In Chinese culture, it is customary to honour ancestors by visiting their tombs during the spring (Qingming Festival 清明節) and autumn (Chung Yeung Festival 重陽節), a practice known as Chun Chau Yi Jai (春秋二祭),” she wrote.

“At St. Francis Xavier Parish, Msgr. Peter Chow (周若漁蒙席), with his pastoral vision, established a tradition of celebrating Mass twice a year at the Catholic cemetery—uniting cultural reverence for ancestors with the Church’s prayer for the faithful departed, and reminding each generation to pray for them with Christian hope.”

As part of this tradition, a Chinese gloriette (永光亭) was built on the cemetery grounds. Lai noted that its plaque, bearing the name Wing Kwong Ting, was handwritten by Rev. Aloysius Lou (盧湛明神父), symbolizing “both cultural heritage and faith.”

Lai reported that the celebration has grown and this year the parish’s community life was on full display. “Since the pandemic, many new families from Hong Kong have joined our parish. This autumn, more young families joined the Autumn Tomb Festival (秋祭), with some children serving as Altar Server,” she wrote. “On the eve of the Mass, volunteers cleaned the gloriette and the tombs of Chinese priests and sisters. Sacristans and sisters prepared vestments and sacred vessels, while parishioners and AV technicians set up tents, instruments, and sound equipment.”

On the day of the Mass, parishioners brought flowers to honour loved ones and past priests. “One parishioner family even came from Bellingham, Washington—despite serious illness—a moving witness to the deep bonds of faith and family,” wrote Lai.

Reflecting on the celebration, she concluded: “Through this festival, we experienced love, prayer, and unity. It was more than a cultural observance—it was an act of evangelization. By weaving Chinese tradition with Catholic faith, we pass on to our children that honouring ancestors is not only about remembering the past, but also about placing our hope in Christ, who promises eternal life.”

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In the spiritual life, the battle is fought not with swords or shields but with the heart and mind. Dom Lorenzo Scupoli’s The Spiritual Combat offers timeless wisdom on this inner warfare. Chapters 5 and 6 focus on cultivating a profound distrust of self and engaging in spiritual exercises.

In Chapter 5, Scupoli noted that many mistake the anxiety and agitation felt after sinning for true repentance, when it stems from hidden pride and self-reliance. St. Therese of Lisieux said, “Every morning I make a resolution to practice humility and in the evening I recognize that I have committed again many faults of pride. At this I am tempted to become discouraged but I know that discouragement is also pride.” Scupoli added that the humble person, trusting only in God, feels sorrow but not turmoil or surprise when he falls, knowing his weakness and need for grace.

St. Therese wrote, “If I fall, I shall pick myself up quickly and continue on my way; for little children are always falling, but they are too small to hurt themselves much.” She also wrote, “It is confidence and nothing but confidence that must lead us to Love … . What pleases Him is to see me love my littleness and my poverty, the blind hope that I have in His mercy … . This is my only treasure.” When dying, Therese taught her sister how to respond to one’s faults: “I hasten to say to God: My God, I know I have merited this feeling of sadness, but let me offer it up to You just the same as a trial that You sent me through love. I’m sorry for my sin, but I’m happy to have this suffering to offer to You.”

St. Francis de Sales said, “Be patient with all, but especially with yourself. Do not be disheartened by your imperfections, but always rise up with fresh courage.” He added, “When you have committed a fault, do not be troubled, but humble yourself quietly before God. Ask His pardon, and with peace and confidence, begin again.” The saint prefers a gentle approach to correct oneself: “For myself … I would prefer to correct it quietly, and in a compassionate way … saying: ‘Come now, my poor heart, here we are fallen again … Let us have recourse to the mercy of God … . Courage! let us rise above ourselves … .’”

From St. Therese and St. Francis de Sales, we learn that the saints are not those who never fall, but those who rise again and again, without losing peace, because they trust in the mercy of God.

In Chapter 6, Scupoli noted that spiritual strength comes from trusting God, not oneself.

Six months after its centennial celebration, St. Joseph’s Parish in Squamish still glows with gratitude — literally.

The parish’s Gratitude Tree, unveiled during its 100-year anniversary Mass in March 2025, now stands on the side of the church — relocated from the foyer to allow more space — as a bronze sculpture with an antique finish, a lasting monument to faith, generosity, and the families who have worshipped there for a century.

Long-time parishioners say the tree is only the latest expression of what their church has always been.

In an interview with The Squamish Chief, Clem Wippich called St. Joseph’s “a lifeline” for the community. “As Catholics, we believe in the presence of God, the Holy Eucharist — it’s the real thing,” he said. “Without it, we’re in bad shape.”

Wippich arrived in Squamish in 1975, when most parishioners were still “railroad people,” mill workers, or miners from Britannia. He said the faith community gave people a sense of belonging when the town’s fortunes rose and fell. “What hurt us the most financially was when the railroads shut down. The pulp mill shut down. The lumber mill shut down. It was a mass exodus,” Wippich told The Chief.

Paul Schilling, who came to Squamish in 1970, remembered helping repair the old church on Fourth Avenue and watching the congregation ebb and flow with the economy. “Community is the main part of the church,” he said. “If there is no church, there’s no community.”

Vida Giroux, a member since 1991, described the centennial as “a once-in-a-lifetime event … so much joy to be together with the community of God-loving people.”

She said parish organizations such as the Catholic Women’s League, founded in 1956, and the Knights of Columbus, chartered in 1985, have sustained that community spirit through decades of charitable work. The CWL’s thrift shop, opened in 1969, still supports parish and civic causes, while the Knights continue to provide scholarships for graduating students.

Each leaf on the parish’s Gratitude Tree bears a name, prayer, or Scripture verse chosen by parishioners to express thanksgiving. Families were invited to “purchase a leaf for $100” to help cover centennial expenses and support parish needs. Together, the engraved leaves form a visible record of gratitude that continues to grow.

“The Gratitude Tree continues to be a beautiful and meaningful symbol of thankfulness within our parish community,” said Doris Suarez, who helped coordinate the project. “Since the start of this project, parishioners willingly contributed and over 95 leaves have been purchased. Even non-parishioners joined, representing their families with messages of gratitude, remembrance, and celebration.”

Suffering can be agony, heartbreak, loneliness, grief, or loss. It can take us to depths of darkness we never thought possible and leave us feeling that the only option in life is to give up.

Those who know suffering might have scars. Scars are permanent stories that remind us of the pain we have endured. I received a few scars a few months ago when I went into surgery to remove three benign lumps from my arm.

I marvelled at how simple the surgery was and how quickly the recovery went. I thought of the other people lined up on gurneys that day and wondered what procedures they might be getting. I opted for anaesthetic and was wheeled into the surgical room. The anaesthetist made a joke about my name being close to Elvis’s daughter’s: “Are your parents Elvis fans?” It was a short nap, a few incisions to heal, and then it was over.

What isn’t over is the suffering I experienced after giving birth. The postpartum depression, mania, and psychosis that come with having bipolar disorder were not part of my birthing plan. Many women suffer from postpartum depression and need support after the birth of their child.

In my case I was hospitalised, locked away from my newborn and husband. It was a time of incredible pain to be separated from my new family. Thankfully, during that time I received visiting passes to be with my daughter and husband at home.

What kept me going then was a photo of my daughter that I kept close and the hope I clung to in Jesus. I wasn’t sleeping well, I was physically recovering from the birth, and I was anxious that I couldn’t breastfeed my daughter. The medicine tanked my milk supply. I had given her a little of the colostrum I had, but it wasn’t enough.

I felt I had failed to be her mother, and I felt I had let down my husband, who depended on me too.

Healing takes time from an episode like that. But with a lot of love, support, and hope in God, I believed I could be well again.

“In difficult moments, I will fix my gaze upon the silent heart of Jesus, stretched upon the cross, and from the exploding flames of his merciful heart will flow down upon me power and strength to keep fighting.” — St. Faustina Kowalska

I can’t get back the time I lost with my daughter, and it’s needless to dwell on it. It’s time to make the most of each moment I do have with her, because that is all I get. Story time, bath time, and swimming lessons are now precious gifts.

In response to Cathy Karsgaard’s Sept. 1 letter on the lack of response to The B.C. Catholic’s MAiD reporting:

This past summer I befriended an elderly woman with terminal cancer who had just been released from hospital. Over several weeks we developed a wonderful friendship. She had lived alone for more than 20 years, having pushed most people out of her life. After her hospital stay she told me she was determined to die on the floor of her home rather than ever return.

At first she was disappointed that I was Catholic. She was a “Bible-believing, born again” Christian. But within days her attitude changed. She loved meeting my family and was astounded to discover people in her community willing to visit, run errands, and simply sit and talk with her.

One afternoon she asked about my thoughts on MAiD. Though disappointed her brother had chosen it, I could tell the idea had crossed her mind. Pain was her greatest fear. I told her Scripture teaches that God alone is the author of life and death, and that suicide is a sin. She nodded in agreement.

Soon after, she was offered a hospice bed, but for some reason she had to go that very day. I saw an immediate shift in her emotions as everything in her life was taken from her control in less than 12 hours. On her second day there, doctors came to “chat.” Within two weeks she was dead by MAiD, even though I know she was opposed to it for at least her first week.

What an absolute betrayal. This woman was finally experiencing the love of family for the first time in decades. Fear of pain led her to “choose” death.

Hospice care has to mean more than removing pain at any cost.

Colleen Roy
Chilliwack

In your Aug. 11 issue you noted that we seldom hear of a “good death.” I would like to share the obituary of my sister, Rose Marguerite McLaren, because I consider it a wonderful story.

Rose Marguerite McLaren
January 30, 1919 – December 15, 2005

Although this is a very sad day for us, for Mom it is an occasion of great celebration. For us, it marks the end of having Mom, Rose, Granny with us—the end of being able to talk with her and to hear her laughter. But for her, it is the completion of a rich life and the beginning of something new. We know she is here in the church with us, her sparkling eyes and wonderful smile waiting for us to begin the celebration of her life’s ending.

The celebration takes the form of a solemn Catholic Mass—a liturgy that always brought her great comfort.

The roar of the black car’s gunned engine didn’t drown out the driver’s angry shout as he sped past our Life Chain on the sidewalk outside St. Joseph’s Church in Port Moody. 

“Garbage,” he yelled. “Absolute f—ing garbage.”

It wasn’t the first insult we heard that afternoon in response to our pro-life placards, and it wouldn’t be the last.

But it was the one that made me realize how vulnerable we were, protected only by our flimsy cardboard signs and our prayers.

For a moment, I thought of April’s Lapu-Lapu Day massacre in Vancouver, and of the drivers who have mowed down pedestrians in terrorist attacks around the world. It could happen here, I thought.

And so, as our parish’s Life Chain organizer, I began watching the traffic more closely. When one motorist suddenly pulled a U-turn mid-block, my heart jumped, until I saw he was just looking for parking. I shifted my prayers from the culture of death to the safety of the dozens of men, women, and children standing with me.

I also prayed for the mental and spiritual welfare of the angry men and women who spewed hatred at us as they drove by.

It occurred to me that every one of the epithet-hurlers was opening a form of dialogue. Our response — silent, peaceful, and prayerful — must have frustrated them. Or maybe it gave them pause to reflect.

I’m no psychologist, but I know from introspection and from raising children that anger is often a manifestation of guilt or unresolved pain. Maybe our non-confrontational, peaceful responses got them thinking about life issues in ways they didn’t anticipate.

Near the end of our public witness, an elderly man on a mobility scooter came zipping up the sidewalk toward us. His face was serious. I braced myself for confrontation.

“What’s all this about?” he asked.

When I explained, his expression softened. He told me he’d been raised Baptist but supported Catholics in our stand against abortion and euthanasia. In fact, he said, if abortion had been legal in England when his mother was pregnant, he surely would not be here today.

“I’m glad I’m alive. Thank you for what you’re doing.”

We chatted a few more minutes before he turned to go, just as our Life Chain hour of witness was coming to an end.

That the Arts Club makes an enormous and valuable contribution to the cultural life of British Columbia is indisputable. However, if further proof were needed, one has only to take note of the company’s latest production: You Used to Call Me Marie.

This play is truly a local production, its genesis found in the Arts Club’s Young Playwrights program, designed to foster new talent. Out of this initiative grew You Used to Call Me Marie, written by Tai Amy Grauman. Its production during the month of Truth and Reconciliation could not be more timely, as the play is essentially a tribute to the Métis people.

Covering a period of about 150 years, this is not simply an historical account of the Métis but a commentary on their story. The play’s focus is to reveal the role Métis women have played in fostering and preserving their culture.

In a series of set pieces, we see the people’s relationship with the land and the wildlife — particularly the buffalo and, above all, the horse. Underlying everything is the determination of Métis women to preserve their heritage through their connection to the land, plants, and animals, even as their people struggled to survive the injustices imposed on them by French and English settlers.

All of this is brought vividly to life through script, dance, and music by a small, talented cast in an imaginative production directed by Lois Anderson.

The play does not pretend to be a straightforward historical account. The horrors of the residential school system are movingly acknowledged. The Riel Rebellion, for example, receives only a brief mention, while the Scrip scandal is merely hinted at. What the play does, above all, is show how, over the years, the Métis survived and preserved their culture with courage and dignity.

In the final scene, the Métis are shown moving into the European world that had so long threatened them. One wonders how long they will be able to hold on to their proud identity. It is all the more reason to welcome this production of You Used to Call Me Marie.

It is yet another reason to support Vancouver’s local arts scene — especially companies like the Arts Club. And while on that subject, it is worth noting that the Vancouver Opera opens its season this month with a production of Rigoletto. Opera fans will doubtless take this opportunity to see one of Verdi’s great works, as well as later productions of Così fan tutte and La Bohème.

The arts scene in Vancouver is truly alive and well.

Your voice matters! Join the conversation by submitting a Letter to the Editor here.

Jesus didn’t hail from a large family, nor did he give explicit parenting advice in the Gospels. But he did tell us a lot about what God the Father thinks about us — his children — and about how God does family.

God is a present Father: physically present, spiritually present, and emotionally present.

Jesus’ parables of the Good Shepherd, and his image of himself as the vine, call to mind profound intimacy and reliance. Through these images and many others, Jesus tells us something about God’s plan for parenting.

“I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” — John 15:5

Some of us have been betrayed by those we love. These words can arouse suspicion and distrust in us. When Jesus tells us we can “do nothing without him,” it can call to mind codependency or domination — especially when spoken by a man. These are fighting words, more apparent evidence of toxic masculinity in the history books.

Yet Jesus shows that when we are attached in a healthy way to the one who cares first and foremost for our well-being, there is nothing to fear. The problem is that few of us know what healthy attachment looks like because we have never experienced it.

Catholic attachment-science expert Adam Lane Smith describes attachment as “a broad psychological term that defines the psychological, physiological, and neurological mechanisms through which humans bond within their social circles.”

The way we interact with loved ones, neighbours, and friends is shaped very early in our lives. Our first relationships form our understanding of healthy and unhealthy behaviour patterns. Smith believes that healing early negative experiences is possible — that with work and attention we can experience rewarding relationships marked by warmth and deep trust.

Jesus speaks to our attachment wounds throughout the Gospels. It is as if he spends his whole ministry addressing them in parables: “I know you couldn’t fully trust them, but you can trust me. I am the Good Shepherd. I will search for you when you are lost and alone. I will not leave you. You belong with me, safe and secure.”

Jesus gave us his Mother from the cross because he knew we would need her tenderness. He sent the Holy Spirit for our adoption because he knew we would need to call God “Daddy.” He instituted the Eucharist because he knew we would need the bread of heaven to sustain us.

A child’s place is securely nestled between its parents. Many of us probably didn’t feel that way.

Sarah-Anne was living on Vancouver’s Downtown Eastside when she met Mildred Moy. Surviving off sex work, she found herself pregnant and saw no way forward when Moy’s team offered her a help card during their outreach.

Sarah-Anne gave them a call.

That was 20 years ago. Today, Sarah-Anne’s life looks completely different. Her son, whom she had been pregnant with on the street, has graduated from high school and has two younger siblings. She founded a nonprofit to help Indigenous fathers find healing and community, seeking to extend the support that is traditionally offered to mothers.

“Sometimes we think we’ve done so little,” said Moy. “So many people, and you only help one. But [Sarah-Anne]’s baby was born, and two more kids. And then she started a nonprofit to help others. You can have one [person], and then that one can help a lot.”

Vancouver’s Downtown Eastside is known as the “poorest postal code in Canada.” High rates of severe poverty, homelessness, substance dependency, sex work, and mental and physical health concerns contribute to the vulnerability of its residents.

Programs abound that provide for the material needs of those in precarious housing situations, including free meals and clothing programs, shelters and recovery homes, and advocacy organizations.

While services that meet the material needs of the poor are a necessary baseline, said Moy, that doesn’t mean their spiritual and emotional needs get neglected.

Moy founded Catholic Street Missionaries (CSM) to fill that gap.

The core mission of CSM is to put young adults on the streets of downtown Vancouver to accompany the homeless emotionally and spiritually.

Moy was inspired by the work of an American ministry, Christ in the City, centred on building relationships with people living on the street. “We are all children of God,” said Moy. “We share the same dignity, and we try to restore a sense of dignity. Some of them have lost it because of how they’re being viewed by the world and ignored by the world.”

In previous years, CSM has hosted Street Missionary Weekends, and in 2024 it hosted a successful two-and-a-half-week program called Hope on the Horizon.

The program trains participants to engage compassionately in genuine conversations with those living on the street. In addition to the practical skills of communication, throughout the week the missionaries also hear from speakers who share their knowledge and testimonies about evangelization, faith, and missionary work.

In 2025, CSM attempted to extend the program to six weeks but encountered some challenges.

“I underestimated the power of the Jubilee Year,” said Moy with a smile. “So many young adults went to Rome, which conflicted with the six weeks.”

Watching the men’s final of the U.S. Open Tennis Championships recently brought a smile to my face not only because the talent on display was incredible, but also because of the Catholic connection between the two combatants. 

The eventual champion, Carlos Alcaraz, a devout Catholic, had received a special blessing from a priest at St. Patrick’s Cathedral in New York just before the tournament began. In 2023, he also visited Guadalupe, where he brought a rose to Our Lady. Alcaraz, the current world No. 1, speaks proudly on social media about his Catholic faith.

The world No. 2, Italian finalist Jannik Sinner, also professes his Catholic upbringing. He recently met with Pope Leo XIV, who loves tennis, and presented him with a racquet. Truly, it is rare to see two practising Catholics at the very top of the sport. Alcaraz and Sinner have been excellent examples for young tennis players, showing the path to success with both their skill and their sportsmanlike behaviour.

And while they inspire on the courts, two other young Catholics — St. Carlo Acutis and St. Pier Giorgio Frassati — have become inspirations for young (and old) Catholics to live holy, pure lives. Both were canonized by Pope Leo XIV on Sept. 7, 2025, with memorials set for Oct. 12 (St. Carlo) and July 4 (St. Pier Giorgio).

St. Carlo and St. Pier Giorgio both enjoyed soccer, skiing, and swimming. Pier Giorgio especially immersed himself in mountain climbing and hiking. Both used their sports experiences to evangelize and share the Gospel. They were known for their apostolate, though they evangelized in different forms.

St. Carlo was especially well known for his love of “gaming” on Nintendo, PlayStation, and Xbox. Through these and other social media platforms, he brought many to the faith and to love of the Eucharist. St. Pier Giorgio used the written word as a tool for evangelization, and he was also a gifted orator. Both knew how to use the gifts God had given them in their short lives to reach souls.

We too are called to be saints and to help our family, friends, and co-workers know Jesus Christ through our actions, and at times, through our words. These two left a legacy for future generations, seen in organizations founded in their names. One such group is Frassati Sports and Adventure, which began at Our Lady of Lourdes Parish in Denver, Colo., in 2016. Its mission: “To form strong male disciples of Jesus Christ. Through sports and adventure, we seek to foster authentic masculine spirituality, servant leadership, vocation discernment, and joyful Catholic witness. To Jesus through sports.”

A few decades ago it was time to purchase a dining-room set for the Vogel household — a big purchase, not easily returnable. Would it fit? Would it look right for the house? How could I minimize the chance of a bad purchase?

This was in pre-cellphone times and, for most, pre-computer times — and of course pre-AI times. My solution was to take several photographs of the store’s setup for a table and chairs I thought might work. A photographic print wasn’t going to be much use. I was, however, experienced with shooting slides, and I owned a slide projector.

This was going to be an early attempt at virtual reality, if not artificial intelligence — in slow motion, of course, because that roll of slide film in the camera would have to be sent off for development and mounting into small cardboard sleeves, ready for use in a projector.

A few weeks later the slides were back, and those featuring the dining-room set were ready to be projected into the area where the furniture might be placed. Awkwardly holding and aiming the projector in various directions, and adjusting the zoom according to the sizes of the pieces, I eventually determined the set would be a good fit.

Fast forward all those decades, and we now look back and chuckle. We can do all this — and a lot more — with the latest artificial-intelligence applications being bandied about.

Not that there is much in the way of “artificial intelligence” to these services. In essence, they are dependent on stolen or purloined content and used in what service providers call “training.”

Much of this concern, however, doesn’t trouble the general public. These services have a magical feel; for many, they feel like artificial general intelligence has arrived. Current AI services embody the third of science-fiction writer Arthur C. Clarke’s famous laws: “Any sufficiently advanced technology is indistinguishable from magic.”

For almost three years I’ve made it a mission to demonstrate AI services to nearly everyone I meet, starting, of course, with the now-famous ChatGPT, quietly unveiled in late November 2022. I’ve written columns on that service, from publishing a novel written over a weekend to introducing its art component, DALL·E, to Metro Vancouver artist and religious iconographer John Souter.

In recent weeks a cavalcade of new tools has been released into the AI-sphere, mostly for graphical and writing tasks. Just when it looked like ChatGPT had the market locked up, Google/Alphabet stepped back into the fray with souped-up versions of its Gemini engine (gemini.google.com). In particular, there was a stampede to try out the new graphical tools built into Gemini.

Taking a position on Israel, Palestinian statehood, and the two-state solution is largely a no-win scenario. Few people are undecided. Fewer still are willing to consider opposing views. Yet that’s what’s needed on the issue, and it’s highlighted by Canada’s recent decision to recognize Palestinian statehood.

Those who oppose the current Mark Carney Liberal government will be tempted to reflexively condemn the announcement. Carney supporters will cheer it on, especially as Palestinian rights in Gaza and political opposition to Israel become the cri de cœur of many progressive voices.

Both the Conservatives and U.S. President Donald Trump see a two-state solution with Palestinian statehood as rewarding acts of terrorism by Hamas, but the history is more complex than much of the commentary suggests. For decades, Canadian governments have supported a negotiated two-state solution but stopped short of recognition. The new policy ties recognition to Palestinian political reform and the exclusion of Hamas.

It may not be well known, but Canada’s new position closely aligns with that of the Holy See, so it’s worth looking at what the Vatican has had to say on the issue, in the past and now.

After a recent meeting between Pope Leo XIV and Israeli President Isaac Herzog, the Holy See stated that the two-state solution is “the only way out of the ongoing war.”

Asked this week about recognition of Palestine as a state, Pope Leo reminded journalists, “The Holy See recognized the two-state solution some time ago. That is clear: we must seek a path that respects all peoples.”

It was exactly 10 years ago that the Vatican formally recognized the State of Palestine. Palestine’s new Foreign Minister Varsen Aghabekian recently told Vatican News that the 2015 agreement offers a vision of hope for the Holy Land and allows for the continued presence of Christians in their homeland.

The 2015 agreement did more than recognize the State of Palestine. It enshrined rights of freedom of religion and conscience, guaranteed access to Christian holy sites, and affirmed the Catholic Church’s ability to carry out social, charitable, and educational work.

The agreement envisions a solution “in which two states, Israel and Palestine, coexist peacefully side by side with equal dignity,” writes Vatican News’ Roberto Cetera.

The 2015 agreement was signed under Pope Francis, but it had its origin under Pope John Paul II. In 2000, John Paul II and the Palestine Liberation Organization reached an agreement recognizing religious freedom and the equal dignity of the three monotheistic religions present in Jerusalem.

In 2014, a meeting at the Vatican brought together Pope Francis, Palestinian President Mahmoud Abbas, and Israeli President Shimon Peres, who planted an olive tree as a symbol of peace.

27th Sunday in Ordinary Time, Year C
First Reading: Hab 1:2–3, 2:2–4
Second Reading: 2 Tm 1:6–8, 13–14
Gospel Reading: Lk 17:5–10

All three readings this Sunday stress trustful waiting.

“Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the messianic kingdom awaited by Israel which, according to the prophets, was to bring all men the definitive order of justice, love, and peace,” says the Catechism of the Catholic Church.

The present time, as we know, is marked by “distress” and the trial of evil, which encompasses even the Church and ushers in “the struggles of the last days.” It is a time of “waiting and watching.”

Since the Ascension, Christ’s coming in glory has been “imminent,” even though we do not know the time “that God the Father has fixed by his own authority.” In fact, it “is suspended at every moment of history until his recognition by all Israel, for a hardening has come upon part of Israel in their unbelief” toward Jesus.

After Pentecost, St. Peter told the Jews in Jerusalem to “repent” until the time came “for establishing all that God spoke by the mouth of his holy prophets from of old.”

“The full inclusion of the Jews in the Messiah’s salvation, in the wake of the full number of the Gentiles, will enable the People of God to achieve the measure of the stature of the fullness of Christ, in which God may be all in all,” says the Catechism.

It is more accurate to say God is waiting for us than to say we are waiting for God, the Catechism implies. God has done his part through Christ. Accordingly, Christ could say to his disciples, the night before he died, “Take courage! I have overcome the world.”

Therefore, while “we wait in joyful hope for the coming of our Saviour, Jesus Christ,” we must “rekindle” our faith, maintaining “the standard of sound teaching” without being “ashamed.”

St. Paul defines faith as “confident assurance concerning what we hope for, and conviction about things we do not see.” However, it is not God’s plan to hide spiritual realities from us. Our inability to see them except “indistinctly, as in a mirror,” is a handicap we inherit from Adam and Eve.

“Original sin deprived not only our first parents of God’s special friendship, but all their descendants as well,” said Pope St. John Paul II. “The whole human race has inherited both physical death of the body, and sin, which is the spiritual death of the soul. The sin of Adam is transmitted to each human person by generation.”

On June 11, 1899, Pope Leo XIII consecrated the human race to the Sacred Heart of Jesus thanks to the efforts of Blessed Maria Droste zu Vischering (1863–1899).

Blessed Maria began her novitiate with the Congregation of the Good Shepherd in 1899 and received the name Sister Maria of the Divine Heart. She said, “When you are appealing to His Divine Heart for a soul, He will never refuse you, although sometimes He demands much prayer, sacrifice, and suffering.”

In 1894, with a spirit of sacrifice and obedience, Sister Maria left her beloved Germany for a new assignment in Portugal. She wrote, “Lord, I have left all, yes all, that I might love You until the last moment of my life, and that with all my energy I might spread devotion to Your Sacred Heart.”

Our Lord gave Sister Maria private revelations regarding the consecration of the world to His Sacred Heart. Jesus said that the exterior devotion to the Sacred Heart had spread far and wide through St. Margaret Mary Alacoque, and now He wanted to see the interior devotion more firmly established. Jesus wished souls to get into the habit of uniting themselves more and more interiorly with Him and of offering Him their hearts as His abode.

Jesus also made known to Sister Maria His desire for the consecration of the world to His Sacred Heart. She petitioned Pope Leo XIII in June 1898, but the Pope did not respond to her request. In January 1899, she petitioned the Pope again and referred to his recent illness. She told the Holy Father that Jesus had prolonged his days on earth in order to grant him the grace to consecrate the world to the Sacred Heart.

The Pope was touched by her letter and eventually consecrated the whole human race to the Sacred Heart on June 11, 1899. The mission of Sister Maria had thus been accomplished, and she died on June 8, a few days before the consecration.

Before the consecration, Leo XIII issued an encyclical letter on the Sacred Heart on May 25, 1899. In the letter he wrote, “God, the author of every good, not long ago preserved Our life by curing Us of a dangerous disease. We now wish, by this increase of the honour paid to the Sacred Heart, that the memory of this great mercy should be brought prominently forward, and Our gratitude be publicly acknowledged.”

Pope Leo XIII pointed out that Christ reigns over the whole human race by both natural right and acquired right.

Regarding Christ’s natural right, Leo XIII wrote, “On what foundation this sovereign power rests is made sufficiently plain by the words, ‘Thou art My Son.’

The Life Compass Walk, Bike or Run for Life drew a strong turnout, raising about $8,000 in support of pro-life initiatives. 

The event began with the Archdiocese of Vancouver’s monthly Pro-Life Mass at Our Lady of Lourdes Parish, celebrated by pro-life chaplain Father Larry Lynn. In his homily, Father Lynn emphasized the call to protect and advance the dignity of every human life. Participants then made the short trip to the start line for the walk, bike, and run event.

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Two women from the Archdiocese of Vancouver have begun their novitiate with the Dominican Sisters of St. Cecilia in Nashville, Tennessee.

On Aug. 15, the Solemnity of the Assumption, Joyce Baniqued, a parishioner from St. Matthew’s in Surrey, took the religious name Sister Augustine, and Teaya Cabael, a parishioner of St. Patrick’s Parish in Vancouver, took the name Sister Matthea.

Isabel Ryzner from St. Mary’s in Vancouver joined the Dominicans as a postulant, the first formal step in a woman’s discernment of religious life. 

The Nashville Dominicans serve in the Archdiocese of Vancouver, teaching in local Catholic schools and serving at the John Paul II Pastoral Centre.

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This year, Sept. 14 – the Feast of the Exaltation of the Holy Cross – fell on a Sunday. Therefore, on the day of the week dedicated to recalling the Lord’s Resurrection, we likewise exalted the instrument of torture which preceded it on Good Friday.

As Bishop Barron and Chris Stefanick have reminded their listeners on multiple occasions, to the people of Jesus’ time, a cross was not seen as anything to be “exalted.” By contrast, it was an instrument of extreme torture and humiliation: an object to be feared and rejected.

Yet, today we hang crosses in our churches, classrooms, and homes. We even wear them around our necks. We carve them out of wood, plate them in gold and silver, and use them to inspire our prayer lives. These concepts would not only have been foreign, but appalling to those of Jesus’ time.

Even if the physical crosses of today are esthetically pleasing, the true beauty of the Holy Cross is its story. God Incarnate carried and shed blood on the Holy Cross. He accepted punishment for our sins – not his own – so that we could be freed from the chains of death. For Christians, any cross—from the prayerful Sign of the Cross to a tangible symbol—symbolizes the beauty of redemption and hope. Our sin died on Jesus’ Cross, and his death ultimately resulted in Resurrection and the promise of eternal life.

Last spring, when Holy Cross Regional Secondary was having its new school wing blessed, Faye McCreedy of the Archdiocesan Office brought a first-class relic of the True Cross to the ceremony. Later that afternoon, knowing that our elementary school was in the midst of a dress rehearsal for our annual drama production, Faye asked if she could bring the relic to the rehearsal for the kids to see it. We jumped on the opportunity, and what ensued was one of the most moving moments of my life.

We set up an impromptu prayer table in front of the stage, and Faye explained the significance of this relic. With lighting dimmed and sacred music quietly playing over the sound system, students, volunteers, and staff quietly came forward to venerate a tiny piece of the Holy Cross of our Saviour.

In mere moments, our school gym—previously filled with the noisy anticipation of a school play, complete with costumes, music, dancing, and lighting effects—transformed into a room of devotion and reverence. The excited children became silent as they respectfully processed forward, one by one.

Our show in the following days was, in the opinions of many, the “best ever” and I do think that this is because our cast and crew shared something more powerful and far more important than simply a school play.

In the spirit of the Jubilee Year of Hope, 25 young adults from across the Archdiocese of Vancouver’s West Deanery walked over 14 kilometres to visit five parishes, joining a larger trend of urban pilgrimages. 

The pilgrimage route took the group from Our Lady of Perpetual Help Church on Crown Street to  St. Augustine’s, Holy Name of Jesus, and Sts. Peter and Paul Parish, ending with Mass at St. Anthony of Padua and a picnic at a nearby park.

The urban pilgrimage was organized by the Vancouver West Deanery Young Adults group, and although none of the stops were official Jubilee Year of Hope Pilgrimage sites, organizers said the pilgrimage was undertaken in the “spirit of the Jubilee.”

“Thank you to all who joined us for our Urban Pilgrimage!” said a post on the yavcatholic Instagram page. “It was so lovely to meet new faces, share stories and journey together through some of the parishes of the Vancouver west deanery. Thank you for being pilgrims of hope in this jubilee year.”

In March, the Vancouver vocations office organized a Jubilee urban pilgrimage to Holy Rosary Cathedral. Another is planned tentatively for Oct. 5, the Sunday preceding the Feast of the Holy Rosary two days later.

Similar “urban pilgrimages” have been appearing elsewhere. In Montreal, youth mapped out a Jubilee route through 10 downtown churches, while in Rome, Canadian sculptor Timothy Schmalz created an art-based pilgrimage linking sites across the city with his bronze works and QR-code reflections.

Below are photos from the West Deanery event.

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Spiritual growth was on the agenda. Ants were not. Yet an insect invasion is part of what 14 Vancouver pilgrims encountered at the Jubilee of Youth in Rome this summer.

It was the final day of the event, and the pilgrims had to camp overnight on the University of Rome Tor Vergata field in anticipation of the closing Mass with Pope Leo XIV. 

Space was sparse, and the group accidentally ended up neighbouring a colony of ants. Chaos ensued. The ants weren’t happy and crawled over pilgrims’ sleeping mats and into their sleeping bags. Despite the struggle, there was no choice but to stay put and suffer the tiny terrors.

The ant attack became part of the struggles and sufferings that are usually part of a pilgrim’s journey. Even as they were swarmed, one pilgrim described the total experience as one of transformation and enlightenment.

Ava Gravela was one of 14 young adults from seven parishes around the Archdiocese of Vancouver who joined more than half a million pilgrims in Rome for the 2025 Jubilee of Youth.

“When I first began the pilgrimage, my mindset was focused on how can I be holier?—only for God to reveal instead how much I need Him in order to be holy,” the St. Andrew’s, Vancouver, parishioner told The B.C. Catholic.

According to one of the trip coordinators, Louisa Gietz, the highlights included staying with 22,000 other pilgrims in a repurposed exhibition centre, meeting fellow Canadians, attending the opening Mass in St. Peter’s Square, and, of course, eating gelato in Rome.

Still, for many of the pilgrims, including Gravela, seeing Pope Leo XIV drive by in the papal vehicle was the most significant moment of the trip. Travelling can be frustrating, but for Gravela and her fellow Vancouver pilgrims, the buggy struggles of the pilgrimage “washed away” and were “replaced by joy” when they saw the Pope.

“Seeing the Pope was the highlight of the entire journey,” she said. “I imagine this joy must be a small fragment of what Mary Magdalene felt when she saw our Lord in the garden after the Resurrection. Her words, ‘I have seen the Lord!’ now echo in my heart as, ‘I have seen the Pope!’ Suddenly, all the little ‘sufferings’—from unreliable transit to sleeping on an anthill—felt worth it.”

Pope Leo also inspired Caroline Francis, a parishioner at Immaculate Conception Parish in Delta, but for a slightly different reason. Working in a secular environment, she said she struggles to keep faith central.

Students at the new Saint John Paul II Academy in Surrey will soon eat their lunches beside a bronze Christ, the latest work from the Canadian sculptor whose most famous piece, Homeless Jesus, has been installed in cities around the globe, including at the Vatican.

The Surrey high school is preparing to install The Last Supper Table, a massive granite work with 12 empty seats and Christ at the centre. Designed by Timothy Schmalz, the interactive sculpture invites students to sit with Jesus daily — making them, in his words, “the apostles of today.”

Donated by Star of the Sea parishioners Joseph and Holly King, whose donations to the school include its chapel, The Last Supper Table will be placed in the heart of the school’s new campus courtyard. With garage-style doors opening from the dining hall, students will see it every day and be able to gather around it, turning the artwork into a living part of school life.

“When you look at it late at night, Jesus is sitting there alone, beckoning,” Schmalz said in an interview with the Saint John Paul II podcast Catholic Education Matters hosted by academy founder and chair Troy Van Vliet. “But when people sit down — whether children at lunch, or a family gathered together — they complete the sculpture. They become part of the art.”

Schmalz, now 55, has spent the past 35 years devoted exclusively to Christian sculpture. His journey began as a teenager in Elmira, Ont., when he discovered a magnetic love for sculpture. At 16, after completing a school piece depicting a man dreaming, he knew he wanted to spend his life creating in clay and bronze.

Raised in a secular, art-filled home, he had been baptized Catholic but with little religious formation. At 17, he experienced a profound conversion. “I absolutely identified as a Christian at that point,” he told Van Vliet in the interview.

He was accepted into the Ontario College of Art after winning a national sculpting prize, but he lasted only three months before dropping out, disillusioned by what he saw as shock-for-shock’s-sake art. He returned home, briefly worked in a fabric factory, then set up his first studio in Toronto at 19.

It was then he made a fateful decision: he would sculpt only Christian art.

“Art schools always told me: develop a style. But I realized I didn’t want a style. If the sculpture is great, the style disappears,” he said.

One of the defining features of the new St. Paul’s Hospital was front and centre during a recent tour of the state-of-the-art facility under construction in Vancouver’s False Creek Flats: every patient will have a private room.

Archbishop Richard Smith said he found the concept of private rooms “revolutionary” and shows how the new hospital has been designed to put patient dignity at its centre with features like private rooms.

Patients feel vulnerable in a hospital, he said during the tour with Providence Health Care leaders, and something as simple one’s own space can make a difference by allowing privacy, better conversations with doctors, and a sense of safety.

“Sometimes you hear people say, ‘I don’t want to go to a hospital, I don’t feel safe there,’” he said. “We want to let them know they are surrounded by safety and love.”

The tour began with an elevator ride to the roof, followed by a descent floor by floor, stopping at key areas such as the patient rooms, surgery, and ending at the hospital’s chapel, just off the main entrance.

Archbishop Smith described the chapel as another visible sign of the hospital’s Catholic mission. “It’s a great reminder of who we are and why we do what we do.”

Catholic health care carries forward the healing ministry of Jesus, the Archbishop said. The chapel not only reminds staff and patients of that mission, but its prominent placement near the hospital entrance is “a testament to the faith that inspires everything we are doing here,” he said.

 “You see right away who we are. You see this is our identity. This is why we do what we do.”

Francis Maza, Providence’s vice president of mission, ethics, and spirituality, said the project builds on more than a century of Catholic health care in Vancouver.

“Providence and St. Paul’s is well known by the community,” he said. “[The new building] stands as a testament of the commitment we have to the people in the community.”

The Archbishop is bringing to the project a “new energy and desire to be involved in health care,” reaffirming the organization’s commitment to social justice and serving the poor.

“When I think of the mission of Providence Health Care as it’s transferred from archbishop to archbishop—130 years later we are still here serving the people of Vancouver.”

Kevin Hunt, the construction site’s chief project officer, said design decisions were shaped by collaboration with clinical staff, right down to practical details such as door hinges. 

This is my second and final column on some of the similarities between mental training in high-performance sports and the development of one’s spiritual growth.

1. Playing with a big lead and our attitude when life is going great
 During competitions, when a team or individual builds a big lead, there is a tendency to take the foot off the pedal and relax. Victory seems assured, the opponent appears conquered. The player leading starts to feel prematurely good about themselves, resulting in a loss of focus and a drift from what brought success in the first place. This opens the door for the opponent.

The same can happen in our daily lives. In times of prosperity, many of us become comfortable and self-congratulatory. We often forget about God, who gave us all that we have. We may stop praying and let pride convince us we are fully responsible for our success. We start thinking of ourselves as self-made men and women. This is a serious mistake that allows the devil to infiltrate our lives.

As with the winning athlete, we must never forget the tactics that got us there. For Catholics, that winning tactic is love of God, prayer, and the sacraments. Never relax in your faith life; keep a sense of urgency. Athletes who are ahead are advised to keep setting micro goals to stay hungry and focused. Likewise, we should continue meeting with our spiritual directors, who provide tools to renew our love of Christ daily and to foster a hunger for heaven.

2. Visualization
 Top athletes, along with their coaches, work on learning to visualize positively. If they can see themselves in the winner’s circle, on the podium as gold medallists or as world champions — and do this regularly — it can strengthen self-belief and motivate them to work harder.

In the same way, our faith calls us to keep our eyes on the prize: Jesus our King. Picture heaven in all its beauty, love, and joy. See yourself praising God in his majesty once your pilgrimage on earth is complete. Let this vision inspire you to fall more deeply in love with our Lord and his holy Church, and to pray and serve more fervently.

3. Gratitude
 Grateful athletes are successful athletes. Coaches encourage them to express gratitude in practice and in competition, after victories and defeats. They realize that very few people in the world get the opportunity to perform at their level. With this perspective, they see every chance to compete as a gift.

Is it any different in our daily life? We are not guaranteed another day, so every morning we wake up we should be thankful to God.

Triumph of the Cross
First Reading: Nm 21:4-9
Second Reading: Phil 2:6-11
Gospel Reading: Jn 3:13-17

Think of the contradiction in this Sunday’s feast: the Triumph of the Cross. Imagine celebrating “the triumph of the noose,” “the triumph of the electric chair,” or “the triumph of the lethal injection.”

Crucifixion, initiated by the Persians, was used by the Carthaginians and the Romans for treason, sedition, and rebellion. It involved public shame, humiliation, and degradation.

A condemned man was forced to carry the cross’s horizontal beam to the execution site, where it was connected to a vertical beam. He was scourged and stripped naked; then his hands and feet were nailed or roped to the beams and his midsection perhaps tied to the vertical beam so that he could not wriggle free.

The first-century Jewish historian Josephus called it the “most wretched of deaths.” Muscle fatigue, exhaustion from physical and psychological stress, lack of food and drink, and exposure to the elements usually – often over a period of days – led to asphyxiation or heart failure. The naked prisoner could not care for his bodily needs, and bystanders would observe and comment derisively.

Jesus suffered all this for us. It was the Jewish elders, chief priests, and scribes who handed him over to the Roman authorities, but we cannot foist responsibility onto the Jews alone, says the Catechism of the Catholic Church. In truth, we sinners were “the authors and the ministers” of his suffering. “We must regard as guilty all those who continue to relapse into their sins.” As St. Francis of Assisi said, “It is you who have crucified him and crucify him still, when you delight in your vices and sins.”

Nevertheless, the Church says we should “glory in the cross of our Lord Jesus Christ, for he is our salvation, our life, and our resurrection; through him we are saved and made free.” Jesus’ death was “redemptive”: by it, he redeemed, or bought back, the whole human race from Satan.

As early as 742 BC, the prophet Isaiah had intuited that one person could suffer for another. “Through his suffering, my Servant shall justify [make just] many, and their guilt he shall bear,” Isaiah prophesied. Jesus was “pierced for our offences, crushed for our sins; upon him was the chastisement that makes us whole; by his stripes we were healed.”

“By his obedience unto death, Jesus accomplished the substitution of the suffering Servant,” the Catechism says. In fact, this was how Jesus himself interpreted the Scriptures to the disciples after his Resurrection.

No other man, not even the holiest, could have taken on the sins of the whole world and endured all their consequences, including death, for all of us.

This week’s shooting of pupils and parishioners during morning Mass at the Church of the Annunciation in Minneapolis has raised many questions. Some are of quite recent origin, while others are longstanding.

According to reports, the shooting began just a few minutes into Mass, as the responsorial Psalm was ending. The perpetrator, identified as 23-year-old Robin Westman, is said to have barricaded the church by passing two-by-fours through door handles, then stood outside shooting through the windows with a rifle, handgun, and shotgun.

Survivors hid beneath pews, in the basement, and anywhere that seemed to offer safe cover. Some students are reported to have protected younger children. Two children — one aged eight, the other 10 — were killed, and 17 others were injured. The injured ranged in age from six to their 80s.

After firing dozens of rounds, the shooter committed suicide.

Westman appears to have been a troubled individual. Born male, he at some point began to identify as female and reportedly changed names and possibly gender. For reasons not yet publicly clear, Westman acquired a significant arsenal of weapons, developed a muddled manifesto, and published alarming videos and statements online.

It is also reported that Westman was a former pupil at the Catholic school attended by the children who were shot, and that his mother had worked there.

Many questions have already been asked, such as what Westman’s motive was, and where and how the firearms were acquired. Professionals will try to determine the true motivations for the shooting, though suggestions of fear, self-revulsion, and even demonism have surfaced. Many of the materials Westman posted online have since been removed by authorities.

Broader questions are also being raised, such as why so many mass shootings occur in the world — particularly in the United States — and whether stricter gun control might provide an answer. Others are asking what additional security options may be required.

More fundamentally, one might wonder how any human being, let alone a 23-year-old from an apparently loving home, could be driven into such shockingly violent and evil action against others — especially children from his own community.

What are we teaching pupils in our schools, through films, music, art, and social media? 

Are we focusing enough on practical skills like reading, history, and arithmetic to prepare children to face a challenging world with truth, strengthened by the gifts given to them by their Creator? 

Are we helping them seek and build lives based on shared truths, or are we encouraging them to turn inward as arbiters of their own truth, accepting impulses as determinants of right and wrong? 

Should we be asking why so many young people are so confused and enraged?

Joining religious leaders around the United States and the world, including Pope Leo XIV, the president of the Canadian bishops conference has expressed “the profound closeness of the Church in Canada” to those grieving the Aug. 27 deadly shooting at a Minnesota Catholic church.

Two children who attended Annunciation Catholic School in Minneapolis were killed, and 14 children and three adults were injured in the shooting at Annunciation Church during a Mass celebrated for the adjoining school. The suspect, identified as 23-year-old Robin Westman, also died. He is believed to have taken his own life in the parking lot. 

Calgary Bishop William McGrattan, president of the Canadian Conference of Catholic Bishops, sent a letter to Minneapolis–St. Paul Archbishop Bernard Hebda following the shooting, expressing the Canadian Church’s closeness “to the grieving students, families, teachers, and parishioners of Annunciation Parish and School,” as well as the archdiocese’s faithful. 

“It is especially heartbreaking that children, their pastor, and teachers were targeted as they gathered joyfully for the new school year for the celebration of the Eucharist,” Bishop McGrattan said in his letter. 

Canadian Catholics are asked to pray for the repose of those who died, the recovery of the injured, “and for the comfort and healing for the entire community affected by this senseless act of violence.”

Pope Leo XIV joined his brother bishops and fellow Americans in expressing condolences following the shooting. In a telegram to Hebda, Cardinal Pietro Parolin, the Vatican secretary of state, said the pontiff was “profoundly saddened to learn of the loss of life and injuries following the shooting that took place at Annunciation Church in Minneapolis, and he sends his heartfelt condolences and the assurance of spiritual closeness to all those affected by this terrible tragedy, especially the families now grieving the loss of a child.” 

“While commending the souls of the deceased children to the love of Almighty God, His Holiness prays for the wounded as well as the first responders, medical personnel, and clergy who are caring for them and their loved ones,” the telegram said. “At this extremely difficult time, the Holy Father imparts to the Annunciation Catholic School community, the Archdiocese of St. Paul and Minneapolis, and the people of the greater Twin Cities metropolitan area his apostolic blessing as a pledge of peace, fortitude, and consolation in the Lord Jesus.” 

With files from OSV News.

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I read your July 28 issue with its cover story “This is Staggering” just before leaving on vacation. On my return, I was appalled to see no reader feedback.

It is now clear that euthanasia can be provided to virtually anyone who requests it, regardless of legality. The opposite is true for those seeking authentic palliative care. With the NDP government looking the other way, euthanasia has grown exponentially, especially in B.C. The feared slippery slope is now underfoot. Waiting periods, multiple assessments, records, oversight, and safeguards are gone. Some doctors are killing with impunity.

Mental illness, poverty, loneliness, disability, or lack of resources make people vulnerable to suggestions of euthanasia. Some patients are reportedly killed for organ harvesting, and now killing children is being considered. How bad must it get before people are outraged enough to speak out against this unchecked growth?

The government would rather kill you than make you well. It seized the Delta Hospice, without compensation, because it refused to kill patients. Now it won’t even consider a new, privately funded hospice that would provide authentic palliative care.

I strongly urge everyone to act. Write your MPs, MLAs, or local politicians. Support Bill C-218, which would ban MAiD for mental illness alone. Support Canadian Physicians for Life, the Euthanasia Prevention Coalition, the Delta Hospice Society, or your local pro-life groups.

Cathy Karsgaard
Richmond

Re: “Ignoring the reality of sex work” (Aug. 4, 2025)

Although I agree with your rejection of the term “sex work,” I feel your article missed the point that the province’s decision is long overdue and critical to stopping human trafficking in B.C.

As UN rapporteur Reem Alsalem has said in numerous reports, the term “sex work” hides a system of exploitation affecting girls and women. The new 12-person RCMP unit must focus on both investigations and a trauma-informed response, working with caregivers to help women and girls exit exploitation.

Canada’s current law (PCEPA) rightly targets buyers of sex. Prostituted women have been granted immunity, but change will only come when buyers are held accountable. From 2013–23, Statistics Canada reports, only one in 10 convictions resulted in a guilty verdict. Hopefully, this unit can work effectively with the courts to bring justice in a country where buying sex is a crime.

Sister Nancy Brown, SC
Vancouver

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“There’s no substitute for local knowledge,” Archbishop Richard Smith told thousands of pilgrims gathered at Fraser River Heritage Park in Mission on Aug. 16, the same kind of “local knowledge incarnate” that Jesus Christ offers to believers seeking the surest path to eternal life.

Drawing from his recent travels across the Archdiocese of Vancouver, the Archbishop compared his reliance on GPS to trusting a local driver who knows a better way — and in matters of faith, he said, that local knowledge is found incarnate in Jesus Christ.

Few Lower Mainland Catholic events embody this “local knowledge” more than the annual Our Lady of Lourdes pilgrimage in Mission. For decades, Fraser Valley Catholics have gathered there to honour the Blessed Virgin Mary, their procession a living testament to wisdom passed down through generations — local knowledge of the surest path to eternal life.

This was the first year Archbishop Smith attended the event. Drawing on his travels around the archdiocese since his installation in May, he compared his reliance on GPS with the guidance of a local driver who “knows a better way.”

“There’s no substitute for local knowledge,” Archbishop Smith told the crowd. “As we recall the solemnity of the Assumption, Mary’s assumption body and soul into heaven reminds us of the destination that awaits believers in Jesus Christ. And the one to get us there — and there’s only one — is Jesus Christ. Because Jesus, if I dare put it this way, is local knowledge Incarnate.”

The Archbishop said Jesus brings perfect knowledge of both God and humanity, and that clinging to him in faith is the surest way to eternal life. He pointed to Mary as the first and best example of such faith — the one who believed God’s promise and followed her Son faithfully.

“In our world today we are surrounded by a multiplicity of messages, a flood of voices telling us how to live and what will make us happy,” Archbishop Smith said. “But for us who are Christians, there is only one voice worthy of our trust. Jesus alone reigns, and he is the way, the truth, and the life.”

“Mary knows her Son perfectly,” he added. “The Church has always gone to her, asking her to intercede for us as only the Blessed Mother could with her Son.” He encouraged pilgrims not only to honour Mary but also to entrust their personal needs to her intercession.

Vancouver Archbishop Richard W. Smith is inviting the faithful to take part in the worldwide day of prayer and fasting for peace called for by Pope Leo XIV on Friday, Aug. 22, the Feast of the Queenship of the Blessed Virgin Mary.

“Pope Leo XIV has invited the faithful to join him in a day of prayer and fasting for peace,” Archbishop Smith wrote in a message to the Archdiocese. 

“As wars continue to cause suffering in Ukraine, the Holy Land, and other parts of the world, let us unite in prayer, asking the Lord for peace and justice, and entrusting our world to Mary, Queen of Peace.”

He closed his message by asking the faithful “to join me, so that our prayers may bring comfort to those who suffer and open the path to peace.”

The Holy Father made his appeal during his Aug. 20 general audience, asking Catholics around the world to mark the Aug. 22 feast day with fasting and prayer, “imploring the Lord to grant us peace and justice and to wipe away the tears of those who suffer because of ongoing armed conflicts.”

“Mary is the Mother of the faithful here on earth and is remembered as the Queen of Peace,” he said. “May Mary, Queen of Peace, intercede so that peoples may find the path of peace.”

Pope Leo also greeted Polish-speaking pilgrims on their way to the Shrine of Our Lady of Częstochowa at Jasna Góra, asking them to pray for the gift of “a peace that is disarmed and disarming – for the whole world, especially for Ukraine and the Middle East.”

On Tuesday evening at Castel Gandolfo, the Pope again turned his thoughts to the war in Ukraine, expressing his hope for a solution but emphasizing the need to continue to “work hard, pray hard” for peace.

With files from Vatican News and ACI Prensa, Catholic News Agency’s Spanish-language news partner.

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TORONTO (CCN) — Catholic Women’s League of Canada members called on the federal government to create its long-promised Office of Palliative Care, saying too many Canadians — especially seniors and dementia patients — still lack access to the universally recognized health right.  

The resolution was one of four passed by more than 400 delegates from across Canada attending the CWL’s 105th annual national convention, a four-day gathering that wrapped up Aug. 13.

Participants were eager to share their hopes and enthusiasm for the league’s future, and some of their enthusiasm surrounded the resolutions, which also called on the federal government to support military chaplaincy, recognize the life of the unborn in the criminal code, and centralize the reporting of cybercrime in Canada.

“These are a big part of putting our money where our mouth is,” said Barbara Dowding of Vancouver. “It’s not just wringing our hands but growing spiritually, offering service and also taking it on to the legislature.”

Founded in 1920 and federally incorporated in 1923 under poet and writer Mary Ellen (Bellelle) Guerin, the CWL is built on three pillars: faith, service and social justice.

In interviews, members shared stories of local service, such as supporting women’s shelters for abuse survivors, aiding a hospital in Bethlehem, and providing meals for the homeless in rural parts of Canada.

According to the league’s 2024 annual report, more than 55,000 members in more than 1,000 parish councils collectively contributed more than $2 million to local organizations, over $200,000 nationally, and another $200,000 earmarked for international organizations.

Calgary Bishop William McGrattan, president of the Canadian Conference of Catholic Bishops, served as spiritual adviser for the CWL during his first five years as a bishop and said its members have an “understanding of the impact of certain social and moral situations.”

For Bishop McGrattan, it is no surprise that league members have “an attentiveness to the marginalized.”

CWL membership stood at more than 56,400 at the end of 2024, across more than a thousand councils in 11 provinces. Despite a loss of 1,000 members from the previous year, delegates say challenges, such as aging demographics and volunteer shortages are opportunities for renewal.

At the age of 84, Eleanor Arless of Montreal still has the fervour she experienced when she joined the league at 16. “I’m always excited [to attend],” she said. “I’ve just always loved being here.”

Plans for membership revitalization include mentorship programs for younger women and outreach campaigns offering more flexible volunteer roles.

Those efforts to reach new members are also an opportunity to connect with people who are searching, said Karen Rossiter of Prince Edward Island. “This is our time.”

Florie Mariano of Yellowknife, Northwest Territories, was a first-time convention attendee and said she was grateful that another woman in her local CWL chapter encouraged her to get more involved.

A number of “Case for” titles have been popularized in Christian circles lately, several of them written by former atheist journalist Lee Strobel, including The Case for Christ, The Case for Faith, and The Case for the Real Jesus. (I was looking forward to his eventual penning of The Case for Catholicism, but that one’s already been covered by Catholic apologist Trent Horn.)

Next week in Toronto, a group of Catholic journalists will make their own case — The Case for Religion Journalism — in a public panel discussion exploring the current state of religion reporting, why it still matters, and its place in today’s media landscape.

It wasn’t long ago that religion had a regular home in Canadian newspapers. Across the country, newspapers like The Vancouver Sun had writers like Douglas Todd who would explore religion and faith on a regular basis. But slowly, religion pages vanished, and then so did the media that once carried them.

On Aug. 14, veteran religion journalists will gather at St. John Henry Newman Catholic Church in Toronto to reflect on what’s been lost, and what the future might hold. The event is part of the “God in the City” Catholic journalism course, offered all week by Canadian Catholic News (CCN).

I’ll be moderating the panel, which features:

• Barb Fraze, longtime international news editor for Catholic News Service

• Michael W. Higgins, columnist and religion commentator for The Globe and Mail and CBC, affiliated with St. Michael’s College at the University of Toronto, and former interim president of St. Mark’s and Corpus Christi Colleges in Vancouver

• John Longhurst, Order of Canada recipient and freelance religion writer for the Winnipeg Free Press, Religion News Service, and CBC Radio

• Michael Swan, award-winning journalist and former associate editor of The Catholic Register, now freelancing for Canadian Affairs, will serve as respondent

The summer course is organized by CCN, with Matthew Marquardt of Catholic Conscience; Laura Ieraci, editor of ONE magazine; Barb Fraze; visual journalist Jermaine Bagnall, and me.

The initiative will build on CCN’s recent Teaching Truth in Charity journalism courses, as well as a recent session Ieraci, Fraze, and I presented in Phoenix — “What Makes Journalism Catholic?” — where we unpacked Canada’s MAiD debate and the broader collapse in media credibility. 

Sadly, trust in journalism has cratered, particularly in Canada. Recent surveys show trust in Canadian news as low as 32 per cent, with Statistics Canada reporting only 16 per cent of Canadians have “high trust” in the media.

Is the decline of religious journalism a symptom of media collapse or a cause? Maybe we’ll find out next week. But I do know that when the search for truth disappears, it’s not surprising that the search for God isn’t far behind.

The Legion of Mary was founded by Frank Duff, a Servant of God, on Sept. 7, 1921. The Legion of Mary honours Our Lady under the title of “Mary Immaculate, Mediatrix of all Graces.”

In his 1894 Rosary encyclical Iucunda Semper Expectatione, Pope Leo XIII emphasized Our Lady as “Mediatrix of Divine grace.” He wrote:

“The recourse we have to Mary in prayer follows upon the office she continuously fills by the side of the throne of God as Mediatrix of Divine grace; being by worthiness and by merit most acceptable to Him, and, therefore, surpassing in power all the angels and saints in Heaven. Now, this merciful office of hers, perhaps, appears in no other form of prayer so manifestly as it does in the Rosary.”

Leo XIII invited the faithful to contemplate the Blessed Mother as “Mediatrix of Divine grace” in the Joyful, Sorrowful, and Glorious Mysteries of the Rosary:

“First come the Joyful Mysteries. The Eternal Son of God stoops to mankind, putting on its nature; but with the assent of Mary, who conceives Him by the Holy Ghost. Then St. John the Baptist, by a singular privilege, is sanctified in his mother’s womb and favoured with special graces that he might prepare the way of the Lord; and this comes to pass by the greeting of Mary who had been inspired to visit her cousin. At last the expected of nations comes to light, Christ the Saviour. The Virgin bears Him.”

Regarding the Sorrowful Mysteries, Leo XIII wrote:

“She knew beforehand all these agonies; she knew and saw them… It is certain, therefore, that she suffered in the very depths of her soul with His most bitter sufferings and with His torments. Moreover, it was before the eyes of Mary that was to be finished the Divine Sacrifice for which she had borne and brought up the Victim.”

Regarding the Glorious Mysteries, Leo XIII wrote:

“Though worthy of Heaven, she abides a while on earth, so that the infant Church may be directed and comforted by her… Mary is in the room, and there, praying with the Apostles and entreating for them with sobs and tears, she hastens for the Church the coming of the Spirit, the Comforter, the supreme gift of Christ, the treasure that will never fail. And later, without measure and without end will she be able to plead our cause, passing upon a day to the life immortal.”

St. Bernardine of Siena said, “Every grace granted to man has three degrees in order; for by God it is communicated to Christ, from Christ it passes to the Virgin, and from the Virgin it descends to us.”

Emmanuella Kim has been a quiet, humble, and loving presence in Vancouver for the past 18 years. The third local director of Madonna House in our city, she recently left Vancouver to return to the Madonna House Motherhouse in Combermere, Ont.

Her departure marks not only a personal transition but also comes during a season of significant change for the Archdiocese of Vancouver. This spring and summer of 2025 — our Jubilee Year of Hope — saw the arrival of a new Pope and Archbishop, and the farewell of three remarkable consecrated women who profoundly affected our faith community: Sister John Mary Sullivan (Franciscan of the Eucharist), Lioba Na (from the Focolare Movement), and Emmanuella of the Madonna House Apostolate.

Emmanuella will be deeply missed by many in Vancouver, and I was moved to reflect on what she leaves behind: a legacy of deep friendship, faithful teaching, and a lived witness to God’s love through everyday presence and service.

When asked about the highlights of her time in Vancouver, Emmanuella answered without hesitation: it was the people. For her, the friendships and the unique beauty of each person she encountered were the true treasures of her ministry.

Speaking about her transition, she reflected honestly on the nature of detachment in her vocation. The most difficult separation, she said, happened many years ago when she first left her family in Korea to join Madonna House. In those early days, she felt profoundly homesick — her heart still anchored in Korea while her body was in Canada.

She admitted there were many tears. But what kept her going, she said, was the clarity of her calling: the unmistakable signs, graces, and encounters with God that confirmed her path.

Over time, Madonna House became home. And just as she came to embrace her life in Canada, she now carries the love and bonds formed here as she returns to Combermere.

Before joining Madonna House, she served as a social worker in Seoul. Here in Canada, she was known for her humble service, her gift for connecting people, and her quiet attentiveness to those in need — especially the sick, the grieving, and the lonely. She journeyed closely with many families, offered retreats in the Ignatian tradition, and, alongside her fellow community members, welcomed countless guests into their home with warmth and sincerity.

Hospitality is central to the Madonna House charism — a hospitality not just of the home, but of the heart. Foundress Catherine Doherty spoke of the “Chit Chat Apostolate,” where the simple act of listening and being present allows people to feel seen, heard, and loved, and in that, to encounter Christ.

Governments have a remarkable way of framing issues differently from how the average person sees them.

Take the B.C. government, which marked the UN’s World Day Against Human Trafficking by announcing a new specialized anti-trafficking policing unit. B.C. Solicitor General and Public Safety Minister Nina Krieger said the unit will investigate human trafficking crimes and support victims. She added that its education team will train officers on responding to human trafficking and on differentiating between what is and isn’t human trafficking.

Wait, what? A key element of the unit is ensuring it doesn’t go after what isn’t human trafficking?

Krieger clarified: although human trafficking victims are often forced to engage in sex work, the unit will not target sex workers who are there by choice.

Just in case there was any doubt, reiterated: “To be clear, those who engage in sex work out of their own choice are not the targets of our province’s response to human trafficking.”

Apparently the unit’s role needs to be so well defined that an education team is tasked with keeping the lines from blurring.

Then police said the same thing. BC RCMP Chief Supt. Elijah Rain said the unit “will not focus on sex workers engaged in consensual sex work.”

It almost sounded like an effort to reassure sex‑worker advocacy organizations that present prostitution as a freely chosen profession. It even sounded a bit compassionate as police suggested they have better things to do than monitor what consenting adults do for money. But characterizing sex work as comparable to restaurant work, with staff tolerating conditions because of flexible hours and good tips, ignores the reality of exploitation.

To confirm what was being said, The B.C. Catholic’s Terry O’Neill asked the RCMP about the remarks. Doesn’t Canada’s Protection of Communities and Exploited Persons Act (PCEPA) reject the notion of sex work as a neutral market service? Doesn’t its preamble state: “It is important to denounce and prohibit the purchase of sexual services because it creates a demand for prostitution that leads to the exploitation of vulnerable persons, especially women and children.”

The RCMP didn’t back down. A spokesperson confirmed the unit is not interested in sex workers engaged in consensual sex work or their clients. “These individuals are not being trafficked. The clear focus of the unit is to target individuals and groups who are trafficking persons that are typically forced into the sex trade or other forms of forced labour.”

Authorities appear confident they can draw a clean line between human trafficking and the sex trade: a lot of trafficked individuals do sex work, but not all sex workers are trafficked.

Taking that approach, however, ignores the disturbing data.

18th Sunday of Ordinary Time, Year C
First Reading: Wis 18:6–9
Second Reading: Heb 11:1–2, 8–19
 Gospel Reading: Lk 12:32–48

“Faith is the assurance of things hoped for, the conviction of things not seen,” we hear in this Sunday’s Second Reading. Accordingly, people of faith are also people of hope, or—better—trust.

We are like the Israelites in the First Reading, who had been told beforehand of their delivery from slavery in Egypt “so that they might rejoice in sure knowledge of the oaths in which they trusted.”

We are like Abraham in the Second Reading, who stayed “as in a foreign land, living in tents,” waiting for “the city that has foundations, whose architect and builder is God.”

We are like the servants in the Gospel Reading, dressed for action, our lamps lighted, “like those who are waiting for their master to return … so that they may open the door for him as soon as he comes and knocks.”

Pope Francis declared 2025 a Jubilee Year of Hope, thus continuing the message of his first encyclical, The Light of Faith, begun by Pope Benedict XVI.

“In God’s gift of faith, a supernatural infused virtue, we realize that a great love has been offered us, a good word has been spoken to us, and that when we welcome that word, Jesus Christ the Word made Flesh, the Holy Spirit transforms us, lights up our way to the future, and enables us joyfully to advance along that way on wings of hope,” Pope Francis said. “Thus wonderfully interwoven, faith, hope, and charity are the driving force of the Christian life as it advances toward full communion with God.”

Many people today reject the idea of faith as a light, for they associate it with darkness, he noted. It appears to give “an illusory light, preventing mankind from boldly setting out in quest of knowledge.”

Other people admit faith only where the light of reason does not lead to certainty. They understand faith “either as a leap in the dark, to be taken in the absence of light, driven by blind emotion, or as a subjective light, capable perhaps of warming the heart and bringing personal consolation, but not something which could be proposed to others as an objective and shared light which points the way.”

Faced with the fact that “the light of autonomous reason is not enough to illumine the future,” the Pope noted, people have “renounced the search for a great light, Truth itself.” Instead, they have contented themselves “with smaller lights, which illumine the fleeting moment yet prove incapable of showing the way.” People can no longer distinguish between “the road to our destination” and “roads which take us in endless circles, going nowhere.”

In 2023, the Archdiocese of Vancouver’s Proclaim team gathered testimonies from Vancouver Catholics who were inspired to pick up the mantle of Christ and lead ministries in their communities and parishes. 

This month marks the two-year anniversary of the #WeAreProclaim campaign, highlighting stories of everyday missionary disciples boldly living and sharing the Gospel. 

Now we’ve launched We Are Proclaim 2.0, and a new group of evangelizing Catholics is stepping forward to share faith stories and describe how working in Catholic ministry has enriched their relationships with God and their fellow Catholics.

From parish leaders to parents, students to seniors, Proclaim 2.0 puts the diversity of the Church on full display. These stories highlight the courage, creativity, and compassion that define the Church in Vancouver and those who answer the call to service.

The common thread uniting each testimony is their mission: to proclaim the name of Jesus, Proclaim director Eric Chow told The B.C. Catholic.

“Through these stories, we hope you’ll be inspired, challenged and reminded: you are not alone in the mission. We are a people sent. We are missionary disciples.”

The annual Upper Room conference, which launched the original Proclaim movement, will take place on September 20, at Pacific Academy in Surrey. 

We will be publishing these inspiring stories over the coming weeks. 

Journeying from restlessness and emptiness to beloved son of God

By Alfredo Chu

In my early years after arriving in Canada, I lived for the moment—parties, pleasures, and chasing every temporary high the world could offer. If I earned it, I spent it. Life was loud, fast, and fun on the surface, but deep down, I was restless, spiritually empty, lost in confusion, not knowing who I really was or what I was living for.   

Then came marriage. Gabriela and I loved each other deeply, but that first year was no honeymoon. Once we moved in together, the differences in our lifestyles clashed hard. Suddenly, love had to meet reality, and I wasn’t ready. I doubted myself as a husband. As for being a father, I didn’t think I had what it took. I felt overwhelmed, unqualified, and, honestly, scared.

That’s when I knew I needed something more, and not just advice or quick fixes. I needed transformation from the inside out.    

So I returned to church, not just to find answers, but to find God. And he met me there.

Patient, kind, steady, he began reorienting my life, peeling away my layers of pride, fear, and selfishness, and showing me a new way – his way.    

The timing couldn’t be more striking.

As we honour the retirement of Michele Smillie after nearly three decades of pro-life work for the Archdiocese of Vancouver (see page 2), The B.C. Catholic is also publishing Terry O’Neill’s Page 1 investigation revealing how the B.C. government is quietly promoting euthanasia behind the scenes, with little to no oversight.

Smillie and I both began working for the Archdiocese around the same time, and from the beginning our paths intersected in two essential missions: communicating truth and defending life.

At one point, a friendly rivalry even developed between our offices over which one had the more important mission. With her office’s Pavel Reid backing her, I was outnumbered, but it’s been a privilege ever since to report on the work they carried out.

She started out by assisting Father Joseph Hattie, OMI, in what was then the Office of Marriage and Family Formation. Father Hattie was a force in the Canadian pro-life movement and helped establish Vancouver as a hub of leadership and witness. He also had strong thoughts on media.

I remember a conversation with him in Rome while we were attending the canonization of St. Eugene de Mazenod in 1995. At the time, I was still working in secular journalism and shared how I had become disillusioned. He looked at me and asked whether I prayed for journalists.

Since that moment, praying for journalists has become a part of my spiritual life. Two years after that conversation, I was hired by the Archdiocese as editor of The B.C. Catholic.

Over the years, I’ve seen Smillie’s work become central to the Archdiocese’s pro-life mission. From rallies and conferences to post-abortion healing and education, she has been a steady voice and coordinator of work that has rippled throughout B.C. and beyond. Programs like Rachel’s Vineyard, which she championed despite early controversy, are now seen as essential.

She has always maintained a spirit of hope, which is something the pro-life movement needs to hold onto. As she says in her interview this week, it’s not about the defeats. It’s about the steps forward. And so we continue to take them.

In recent years, those steps have included investigative journalism that the mainstream press refuses to do. Led by veteran reporter Terry O’Neill, we’ve exposed how medical assistance in dying (MAiD) has expanded from a rare exception for the terminally ill into a normalized practice that touches nearly every kind of suffering.

Over the years, through freedom of information requests, O’Neill has revealed how Fraser Health quietly pressured patients toward euthanasia in contradiction to its own “patient-led” policies. He’s reported on palliative care experts who resigned when asked to incorporate MAiD into hospice work.

Dioceses can foster a more synodal Church by adopting diocesan-wide gatherings, says Father Pierre Ducharme, the Minister Provincial for the Franciscan Province of the Holy Spirit in Canada and former pastor of St. Joseph the Worker Parish in Richmond.

One of five Canadian delegates at the 2024 Synod on Synodality’s international parish priests meeting, Father Ducharme is emphasizing the importance of the newly released Pathways For The Implementation Phase Of The Synod document, unveiled by Cardinal Mario Grech on July 7.

The universal Church is now a few weeks into an 18-month process for dioceses and parishes to begin finding ways to foster more synodal congregations.

Father Ducharme told The Catholic Register earlier this year that more guidance would be required to help dioceses and parishes properly understand how to transform the 57-page final document into an applicable resource. Pathways succeeds on that account, he said, and there are a few standout suggestions.

“One that comes to mind is that dioceses can have diocesan-wide gatherings,” said Father Ducharme.

“That could gather the leaders of the diocese and parishes. I’m not talking about just pastors, but a combination of priests and lay leaders. There are suggestions about looking at the existing diocesan structures and saying, ‘how can we ensure these are more synodal.’ Along those lines, there are suggestions about implementing more women in leadership roles within a diocese.”

Cardinal Mario Grech, the General Secretariat of the Synod, unveiled Pathways for the Implementation Phase of the Synod on July 7 to offer dioceses and eparchies a framework on how to meaningfully contribute to the journey of walking forward together.

Prescribed as a guidance document, the 24-page text defines the recommended responsibilities for a diocesan or eparchial bishop, delineates the tasks of synodal teams, and outlines how to engage with the 2024 synodal assembly final document during this phase. Pathways explains how ecclesial discernment is a method for determining the concrete practices that best achieve the overall vision.

Father Ducharme appreciates the document’s overall sentiment that “nothing is stopping the bishop from being a part of the team.”

It appears this togetherness and openness mindset is already well underway in the Diocese of Victoria under Bishop Gary Gordon. On June 13, its Diocesan Permanent Pastoral Synod (DPPS) convened for a plenary assembly and immersed in listening circle discernment and prayer exercises. Bishop Gordon wrote in a reflection, weeks later, how attendees “shared stories of vulnerability, insight, and grace. They spoke of how listening built trust, and how that trust brought real hope.”

Father William Hann, the diocesan vicar general, emphasized the importance of creating such a welcoming environment for sharing in the present worldly context and how that sets the stage for progress to follow.

Thirteen young people from the Archdiocese of Vancouver will join more than half a million others from 146 countries in Rome this week for the Jubilee of Youth, part of the Church’s Jubilee Year celebrations.

The Vancouver pilgrims include individuals and groups from Holy Rosary Cathedral, St. Patrick’s, and St. Andrew’s parishes in Vancouver, and St. Peter’s in New Westminster. They gathered July 11 at the John Paul II Pastoral Centre for Mass and a reflection session to prepare spiritually for the pilgrimage.

They will be among some 1,000 Canadian youth expected at the July 28–Aug. 3 events, which include a special Canadian gathering July 29 at Sant’Andrea della Valle Church. The two-hour celebration will feature a youth-led welcome, bilingual Scripture readings, faith-sharing, musical performances, and witness panels with youth and bishops. It will conclude with a commissioning prayer and symbolic sending forth.

Several Canadian bishops, along with priests, deacons, religious sisters and brothers, and lay leaders, will be present. The Canadian Conference of Catholic Bishops has invited the faithful across the country to pray for the young pilgrims as they seek to deepen their relationship with Christ and offer a powerful witness to the Church’s life in Canada and around the world.

While 68 per cent of attendees will be from Europe, young people will be coming from four other continents and from war zones and areas of serious conflict, Archbishop Rino Fisichella, a pro-prefect of the Dicastery for Evangelization, said July 23.

“Essentially, this moment of celebration and joy also aims to embrace all young people around the world, indicating that it will be a genuine moment of peace and peace-building in the world,” he said at a Vatican news conference.

“I am thinking in particular of the Christian young people of Ukraine, the Middle East, Syria, Gaza, and Iran,” said Lamberto Giannini, Rome’s prefect, who coordinates maintaining law and order in the city. The seven-day event during the Jubilee of Hope will be “in communion with all of them, because it is for them above all that hope is offered today, and not just any hope, but as we have been taught, the hope that does not disappoint,” he said.

The Vatican news conference featured representatives of the Italian national, regional, and local governments, as well as police and civil protection authorities. They provided many details about what is slated to be the largest of all the jubilee celebrations scheduled for the Holy Year, which has drawn nearly 17 million people so far, the archbishop said.

CAMROSE — Kevin Keech never expected a detour into the Catholic Church when he first pursued a career in policing, let alone a call to serve at the altar. But after years of discernment and personal trials, the retired Camrose police sergeant will be ordained to the permanent diaconate on July 22 at St. Joseph’s Basilica in Edmonton.

Bishop Paul Terrio, retired bishop of the Diocese of St. Paul, will preside over the ceremony. Keech is one of three men being ordained that day and will serve at his home parish, St. Francis Xavier in Camrose, where he and his family have been active for many years. He joins a growing group of 36 permanent deacons serving the Archdiocese of Edmonton.

Keech’s faith journey began in childhood with a Protestant upbringing, followed by years spent largely outside the Church. His return to faith took root after meeting Amelia, the devout Catholic woman he would eventually marry in 1990.

“She kindly invited me to tag along” to Easter liturgies, he recalled. “My introduction to the Easter Triduum was as a non-practising Lutheran who had not attended a church in years. What a surprise it was!”

Their growing family — daughters Megan, Letisha, and Kayla — was the centre of their life together. But it was a near-fatal work accident in 1994 that caused Keech to question the trajectory of his life. He began to discern whether God was calling him toward something deeper.

In 2000, Keech became Catholic. Yet even after entering the Church, faith was not a quick fix.

“I still had an incredibly stressful career to contend with,” he said. “The stress of the job had built up … I struggled to find balance in work, marriage, and family life.”

Eventually, with help from his parish priest and the sacraments, he began to rebuild.

One of the hidden influences during those difficult years was his mother-in-law Maria. “Parishioners referred to her as a prayer warrior,” he said. “I realized that she had been my silent spiritual director.”

Following her death in 2019, Keech began to sense a new prompting — one he believes Maria had quietly interceded for. “It was during my morning prayer routine on several consecutive days that I began to feel a strong calling to the diaconate,” he said. “I felt as if what Maria wanted to tell me on earth was now coming via the Holy Spirit in a way I could no longer ignore.”

He retired from his second career in information technology and applied to the archdiocese’s diaconate formation program in 2020.

“Here I am Lord, I come to do your will,” he said.

OTTAWA — As the Jubilee Year of Hope unfolds, the Canadian Conference of Catholic Bishops (CCCB) has released a video and pastoral resources to mark the fifth World Day for Grandparents and the Elderly, July 27.

Developed by the CCCB’s Office for Family and Life, the initiative invites parishes, families, and communities across Canada to recognize the elderly not as symbols of decline, but as vibrant carriers of faith and hope.

Filmed in St. John’s, Newfoundland, the promotional video highlights the importance of intergenerational relationships between children and grandparents — both biological and spiritual. It acknowledges the reality of children living far from their grandparents and the creative ways communications technology helps maintain those bonds.

The campaign is anchored in the message of Pope Francis for this year’s World Day for Grandparents and the Elderly. The annual observance, instituted by the Pope in 2021, is held on or near the feast of Sts. Joachim and Anne — the grandparents of Jesus — celebrated July 26.

In his message, Pope Francis encourages both society and the Church to see the elderly as the pinnacle of life — those whose wisdom forms the foundation for a better future.

“Embracing the elderly helps us to understand that life is more than just the present moment, and should not be wasted in superficial encounters and fleeting relationships,” he wrote. “Instead, life is constantly pointing us toward the future.”

“Christian hope always urges us to be more daring, to think big, to be dissatisfied with things the way they are. In this case, it urges us to work for a change that can restore the esteem and affection to which the elderly are entitled,” he said.

In Catholic tradition, the elderly are seen as guardians of memory and faith — witnesses to hope who quietly shape the spiritual fabric of families and communities. The CCCB video and resources underscore this role, drawing attention to the value of intergenerational bonds rooted in trust, prayer, and mutual care.

To turn reflection into action, the CCCB is offering resources to enrich both family and parish life. Families are encouraged to organize storytelling sessions with elderly relatives, create spiritual bouquets, and light candles for their intentions.

Parishes are invited to offer blessings for grandparents at all Masses July 27, invoke the intercession of Sts. Joachim and Anne, and consider launching initiatives such as “adopt-a-grandparent” programs, coffee gatherings, novenas, or a dedicated Ministry for Grandparents.

These pastoral ideas echo Pope Francis’s call for a “revolution of tenderness and care” to help “restore hope and dignity to those who feel forgotten.”

This day is a reminder that hope is not reserved for the young or the strong.

It’s been a busy few weeks, so we’re taking this space to catch up on recent letters, including some farewells and welcomes for Archbishop Miller and Archbishop Smith. — Editor

 I congratulate Archbishop J. Michael Miller for his foresight and the initiatives he introduced to foster vocations in our Archdiocese.

As a past president of the Serra Club of Vancouver, I saw how his strategy of appointing young priests as vocation directors helped build strong, authentic relationships with youth. With Serra Club support, these directors visited schools and parishes, promoting a culture of vocations.

Fathers James Hughes and Mark Schwab stood out for their charisma and dedication. The founding of Redemptoris Mater Seminary and the St. John Vianney Fund further strengthened vocational growth, inviting seminarians from around the world.

What a legacy Archbishop Miller leaves after 18 years of pastoral leadership.

Cleto Dos Remedios
Vancouver

The parishioners of Pembroke, Ont., were blessed to have Archbishop Richard Smith — then Bishop Smith — as our shepherd. I understand what the people of Edmonton must feel in saying goodbye to a good bishop.

I now pray that Our Blessed Mother will wrap her arms around Archbishop Smith as he begins his new mission in Vancouver, leading her Son’s flock with strength and love.

Susan Dagenais
Pembroke

Catholics across the Archdiocese are invited to pray, fast, and witness to human dignity.

The first 40 Days for Life campaign in Vancouver began in 2010 through a collaboration of Catholic and pro-life leaders, including Betty Green, John Hof, and Cecilia Von Dehn, with support from the Archdiocese. 

Archbishop Miller’s 2010 letter encouraged us to be “ardent witnesses to the dignity of human life,” and Father Larry Lynn, our pro-life chaplain, continues to lead with compassion and clarity.

Today, all 77 parishes have been invited to participate. Whether by joining the vigil at 32nd and Willow, hosting Eucharistic adoration, or praying the Reverence for Life prayer, every effort unites us in responding to 2 Chronicles 7:14.

Could The B.C. Catholic help spark renewed interest in parishes that haven’t yet joined? This is the largest coordinated pro-life witness in the world — and well worth promoting.

Nancy Lim
Member, 40 Days for Life Coordinating Team
Vancouver

When the Archdiocese moved its central office from Robson Street, the homeless shelter remained on site for another seven years thanks to Archbishop Miller, who secured an agreement with the developer to keep the doors open until new accommodations were found.

That meant 100 to 120 homeless men had a warm bed every night and coffee in the morning. Yes, the freight elevator sometimes failed, the ceiling leaked, the washers broke, and staff worked through power outages by flashlight.

In a message for Sea Sunday, Cardinal Michael Czerny acknowledged that while seafarers witness the “boundless beauty” of the seas, they also endure its “physical, spiritual, and social darkness.”

The Catholic Church observes Sea Sunday on the second Sunday of July each year, praying and advocating for seafarers and all who work at sea.

Ahead of this year’s observance, Cardinal Czerny, prefect of the Vatican’s Dicastery for Promoting Integral Human Development, released a reflection on the often-overlooked labour of seafarers.

He began by highlighting the millions of workers in the maritime industry — from ship crews to dockworkers, coast guard personnel, and customs officers — whose “hidden efforts,” he wrote, bring many of our daily necessities to shore.

“Today as well as in the past,” he wrote, “seafaring can entail absence from home and land, for months and even years. Both the seafarers and their families may miss significant moments in the other’s life.”

In addition to long separations, many seafarers are “threatened by injustices, exploitation, and inequality,” the Cardinal said.

He also praised the Church’s seafarers’ ministry, which provides pastoral care and advocates for the rights of maritime workers. Known internationally as Stella Maris — Latin for “Star of the Sea,” an ancient title for the Blessed Virgin Mary — the ministry operates in hundreds of ports around the world.

This “ministry of the sea,” Czerny wrote, helps “bring the peripheral into the centre” by encountering maritime workers in person and in prayer, improving their material and spiritual conditions, defending their dignity and rights, and promoting stronger international cooperation.

In the second half of his message, Cardinal Czerny reflected on two episodes in Church history connected to the sea.

First, he recalled the Apostle Paul’s journey to Corinth — a major port city — where Paul found a large following but soon faced divisions within the new Christian community. Czerny said Paul’s First Letter to the Corinthians offers encouragement today to “work for increased unity, not only among people who are different from each other, but also among people who are experiencing division and mutual tensions.”

He also noted how the sea has long served as a channel for evangelization. “The Church today,” he wrote, “can draw inspiration from the inhabitants of shoreside communities who were the first to hear the utterly new message of Christ from seafaring apostles and other missionaries.”

“We cannot,” Czerny concluded, “be open to life’s possibilities if we prefer the comforts of the familiar.”

In the Archdiocese of Vancouver, parishes are invited to include seafarers, as well as port chaplains and volunteers who support them, in the prayers of the faithful.

The Canadian Conference of Catholic Bishops (CCCB) has issued a two-page Note on Prayer for the Jubilee of Hope. The note, written by the bishops’ Commission for Doctrine, outlines characteristics and forms of Christian prayer, and concludes by sharing prayer resources, compiled by the bishops’ Ad hoc Committee for the Jubilee.

Published as part of the CCCB’s ongoing efforts to encourage spiritual renewal during the jubilee year, the document invites the faithful to rediscover the heart of Christian life through prayer. 

It offers a reflection on how prayer connects believers more deeply with God and one another, and emphasizes that prayer is rooted in trust and hope.

This resource forms part of a wider national initiative to encourage participation in the jubilee, proclaimed by Pope Francis for 2025.

A Note on Prayer

Prayer is a universal human activity. It can be found in every country, in every period of human history, at every age of life. It expresses the awareness of a relationship with a Being greater than oneself, distinct from oneself, present within oneself.

Christian prayer is clearly marked by faith in God who has made himself known, not only as the Creator of the universe, but as Father, Son and Holy Spirit. The faithful pray to the Father through the Son in the Spirit.

We learn to pray, just as we learn to speak, walk or sing. The Gospel offers a profound insight into this. Impressed by Jesus’ prayer, the disciples ask him to teach them how to pray: he teaches them the “Our Father,” with its two poles: God and humanity. Several other Gospel passages show Jesus at prayer, in close contact with his Father (abba = dad), jubilant under the action of the Holy Spirit (Mt 11:25–27), in anguish before death (Lk 22:39–46), and confident on the Cross (Mt 27:46; Lk 23:46). The great prayer recounted in chapter 17 of Saint John’s Gospel reveals the heart of Christ.

Prayer is personal, that is, it expresses and enriches the faith of each person, unique and precious in God’s eyes. It is also communal, since it is lived in union with others, whether physically or spiritually present, those living in this world and those who have already entered into eternity. It is spiritual:

“The Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words.” (Rom 8:26)

Prayer takes on different hues: adoration before God’s unfathomable mystery, thanksgiving for his countless and unceasing benefits, petition in the face of daily difficulties, intercession for our sisters and brothers in humanity. It can be vocal (out loud), mental (in the mind through meditation); the body participates (seated to listen; kneeling to adore and implore), eyes closed and recollected.

Pilgrims will once again take to trails, parks, and parish pathways this summer as two popular pilgrimage series invite Catholics to walk in prayer and fellowship.

Fraser Valley Camino | July 22–25

Now in its third year, the Fraser Valley Camino will lead pilgrims 83 km over four days, from St. Anthony’s Parish in Agassiz to St. James in Abbotsford. The route passes through St. Mary’s in Chilliwack, then Yarrow and Sumas, ending on the Feast of St. James the Greater.

Organized by St. James Parish and part of the Jubilee Year’s theme of “Pilgrims of Hope,” the Camino offers a chance to grow in faith through shared prayer, walking, and reflection. Pilgrims are welcome to walk the entire route or join for shorter segments.

Registration closes Monday, July 14. For details, visit beholdvancouver.org/events or contact the parish at 604-864-8800 or stjamesabbotsford@gmail.com.

Holy Family Caminos | July & August

In Whistler, Our Lady of the Mountains Parish is again offering its Holy Family Caminos — a series of walking pilgrimages with daily Mass and retreat-style reflection. Pilgrims must bring their own food and gear for the wilderness treks.

• August 17–22: St. Joseph’s, Squamish to Our Lady of the Mountains (96 km). A challenging six-day backpacking pilgrimage through remote terrain, with five nights of camping.
    Cost: $25 admin fee plus $18 group campsite fee.
• August 29–31: Mount Currie to Our Lady of the Mountains (50 km). A three-day route with two nights of camping.
    Cost: $25 admin fee.

Pilgrims will hike scenic trails and spend time in silence and community, with daily liturgy and reflection along the way.

To register or request packing lists and waiver forms, contact whistlercatholicchurch@telus.net.

Whistler Hiking Masses | July–August

The parish is also offering short outdoor Masses on local trails this summer. All start at 9 a.m. on Saturdays:

• July 12: Blueberry Trail (2 km)
• July 26: Train Wreck (2.6 km)
• August 9: Rainbow Falls (5 km)
• August 23: Loggers Lake (2 km)

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Cloverdale–Langley City MP Tamara Jansen has introduced a private member’s bill to stop the expansion of “medical assistance in dying (MAiD)” for mental illness alone.

Jansen’s Bill C-218 would amend the Criminal Code to prevent mental disorders from being considered a “grievous and irremediable medical condition” for the purposes of medical assistance in dying (MAiD).

The bill was read a first time in the House of Commons on June 20 and is scheduled for second reading at the next sitting of the House.

Speaking in the House, Jansen said, “Imagine your son or daughter battling depression for some time, after losing a job or maybe a broken relationship. Imagine they feel the loss so deep that they’re convinced the world would be better off with them, without them.”

Starting March 27, 2027, such Canadians “could walk into a doctor’s office and ask them to end their life,” she said.

“That’s not a future scenario, that’s the law right now waiting to take effect.”

The Trudeau government delayed expansion until 2024 and again until March 17, 2027, over concerns from medical and legal experts.

“Clinical experts have warned that there’s no evidence-based way to determine if someone with a mental illness would get better, and most do,” said Jansen. “But still the government is moving forward.”

Jansen said the proposed law sends a message to “struggling Canadians, trauma survivors, those battling depression, schizophrenia, PTSD” that “death is a solution we’re now willing to offer” in response to suffering.

“That’s not health care. That’s not compassion. It’s abandonment.”

She told MPs, “Mental illness is treatable. Recovery is possible, but only if we show up and help.”

Jansen’s bill is similar to 2023 legislation that was narrowly defeated in Parliament but delayed implementation of the federal law.

Abbotsford Conservative MP Ed Fast introduced Bill C-314, which would have stopped the expansion of Canada’s euthanasia regime. It was defeated at second reading on Oct. 18, 2023, by a 167–150 vote.

Fast gathered cross-party support for his legislation, with all 24 NDP members voting in favour of his bill and eight members of the Liberal Party breaking ranks from their colleagues. The Bloc Québécois held the balance of power on the vote, as each of its members voted against the Abbotsford, B.C., representative’s endeavour.

During the oral question period preceding the vote, Fast condemned reports “of Canadians crying out for help and being offered assisted suicide instead.”

He attacked “the sorry state of our mental health system,” saying, “Millions of Canadians oppose the government’s fascination with assisted death.”

A Christian political advocacy group praised Jansen’s bill and called on MPs to support it regardless of party.

PHOENIX — The B.C. Catholic and the Archdiocese of Vancouver’s communications office were recognized with a combined 21 awards at the Catholic Media Association’s annual conference.

The awards were announced June 27 during the association’s annual gala, concluding a four-day conference attended by more than 350 Catholic media professionals from across North America.

The B.C. Catholic earned 18 awards for writing, investigative reporting, special issues, photography, advertising, and editorial design, including multiple honours for its continuing coverage of medical assistance in dying (MAiD) in Canada.

Contributing writer Terry O’Neill received First Place in Best Investigative News Writing for “MAiD Accounting Shows Death is $283.85 a Person,” and Second Place for “MAiD and the Catholic Hospital,” examining the ethical and financial implications of MAiD and its proximity to Catholic health care. The paper’s “MAiD in Canada” special edition also earned Third Place in Best Special Supplement.

The awards are the latest recognition of the newspaper’s coverage of euthanasia and end-of-life care, an issue it was honoured for in May by the Canadian Christian Communicators Association, with O’Neill taking second place in the news story category for “MAiD and the Catholic Hospital” and the province’s decision to open a euthanasia facility on the grounds of St. Paul’s Hospital.

O’Neill investigating reporting on the growth of MAiD goes back to 2022 when he earned two first-place writing awards from the CMA and two from the CCCA for his reporting on the Fraser Health Authority’s MAiD practices.

“I’m deeply grateful for the recognition of our work — especially Terry’s investigative reporting on MAiD,” B.C. Catholic editor Paul Schratz said. “It’s a critical issue that’s barely being covered in Canada, and we had the chance to expand on that during our presentation on the role of Catholic journalism.”

In a two-hour master camp titled “What Makes Journalism ‘Catholic’?” Schratz and Canadian Catholic News members Laura Ieraci of ONE magazine and veteran Catholic News Service journalist Barb Fraze explored the nature of Catholic journalism, from fidelity to Church teaching to the pursuit of truth and charity in storytelling.

“When we explained what’s happening with euthanasia in Canada and put it in an American context, equivalent to more than 170,000 deaths,  people were stunned,” Schratz said.

“We had a line of people asking questions about our reporting ” Schratz added. “And all week long, people kept coming up to thank us for shedding light on a crisis they realize is coming their way.”

VATICAN CITY — Vancouver Archbishop Richard Smith was among 54 new metropolitan archbishops who received the pallium from Pope Leo XIV during a solemn Mass at St. Peter’s Basilica June 29, a sign of their communion with the Pope and responsibility to lead with unity, fraternity, and missionary zeal.

In his homily for the feast of Sts. Peter and Paul, the Pope said archbishops must set an example of “fraternity and reconciliation” within a Church that needs “unity in diversity.”

“The whole Church needs fraternity, which must be present in all of our relationships, whether between lay people and priests, priests and bishops, bishops and the Pope,” he said during his homily at Mass on the feast of Sts. Peter and Paul June 29.

“Fraternity is also needed in pastoral care, ecumenical dialogue and the friendly relations that the Church desires to maintain with the world,” the Pope said.

“Let us make an effort, then, to turn our differences into a workshop of unity and communion, of fraternity and reconciliation, so that everyone in the Church, each with his or her personal history, may learn to walk side by side,” he said.

The feast day celebration in St. Peter’s Basilica included the traditional blessing of the pallium, the woolen band that the heads of archdioceses wear around their shoulders over their Mass vestments and symbolizes an archbishop’s unity with the Pope and his authority and responsibility to care for the flock the Pope entrusted to him.

Pope Leo revived a tradition begun by St. John Paul II in 1983 by personally placing the pallium around the shoulders of the recently named archbishops.

Pope Francis had changed the ceremony starting in 2015. The late Pope had invited new archbishops to concelebrate Mass with him and be present for the blessing of the palliums as a way of underlining their bond of unity and communion with him, but the actual imposition of the pallium was done by the nuncio and took place in the archbishop’s archdiocese in the presence of his faithful and bishops from neighboring dioceses.

The Office for the Liturgical Celebrations of the Supreme Pontiff issued a formal notification June 11 that on June 29 Pope Leo would preside over the Eucharistic celebration, bless the palliums and impose them on the new metropolitan archbishops.

According to the Vatican, 54 archbishops from more than two dozen countries who were named over the past 12 months received the palliums. The Pope blessed the palliums after they were brought up from the crypt above the tomb of St. Peter. Each archbishop then approached Pope Leo by the altar and either knelt or bowed their head as the Pope placed the pallium over their shoulders.

For someone who never attended his own university graduations, it’s ironic that I’ve ended up in a profession where I spend upwards of 10 to 12 hours a year on convocation stages. Such is the somewhat charmed life of an academic: we have the opportunity to join a platform party and watch the excitement — sometimes the outright terror — of our students as they reach a critical milestone shared with family, friends, and the community at large.

As a university and college president, I have had the honour of delivering dozens of convocation speeches — to my own institution or as a commencement speaker for others — and I am always impressed, and sometimes humbled, by the energy and passion of the teams that put these events together. Standing in front of sometimes hundreds of nervous graduands, it is easy to see that few, if any, take the momentousness of the occasion for granted.

I always begin my speeches by quoting one critic who observed that convocations are strange events “where a speaker tells hundreds of students dressed in identical caps and gowns that individuality is the key to success.” While that’s certainly a playful truth, it’s also always evident how unique all students are as they move toward you to shake your hand, to shyly or boldly wave to the crowd, or even to deliver a student address that moves you to the core.

This year’s St. Mark’s and Corpus Christi College Convocation was bittersweet. Sweet because the largest graduating class in our history marked St. Mark’s 70th anniversary, and Corpus Christi’s 25th anniversary, as Catholic post-secondary institutions in British Columbia. Bitter because we bade farewell to our longtime chancellor, Archbishop Miller, spiritual head of the Archdiocese of Vancouver for nearly 19 years.

In a typically powerful closing address, Archbishop Miller — himself a former university president — reminded us of the value of education generally, and of the special quality of a faith-based post-secondary experience.

“The education you’ve received here entails more than a diploma. It is a calling to lead with the integrity of truth, to serve with compassion armed with the Church’s social doctrine, and to walk humbly with the Lord. Let faith be your compass, knowledge your guide, and love be the virtue imbuing your future,” he said.

He also noted:

“You are receiving diplomas at the beginning of a new Pope’s term, a Pope who has taken the name of the symbol of St. Mark’s College, the lion, which in Latin is leo. I want to suggest that this might have particular significance for you.”

Our student address, delivered by actor, boxer, and newly ordained deacon Zak Santiago, spoke with equal passion:

“It is about equipping yourself for professional ministry … to approach any vocation through a life-lens of service, grounded in the Gospel.”

14th Sunday of Ordinary Time, Year C
First Reading: Is 66:10–14
Second Reading: Gal 6:14–18
 Gospel Reading: Lk 10:1–12, 17–20

Traditionally, we can substitute the word Church for Jerusalem in the Psalms and the Old Testament readings. It is the Church — “that Jerusalem which is above,” whom Christ “loved and for whom he delivered himself up that he might sanctify her,” says the Catechism of the Catholic Church. “It is she whom he unites to himself by an unbreakable alliance, and whom he constantly nourishes and cherishes.”

Therefore, we can say this Sunday, “Rejoice with the Church and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her — that you may nurse and be satisfied from her consoling breast.”

Is this how we see the Church? Perhaps we see her more as our own parish — with a building that may depress us, a priest who may bore us, a congregation that may sing flat, and laws that say “no” to everything we want to do.

Perhaps we forget that God has “put all things under Christ’s feet and made him, thus exalted, Head of the Church, which is his body.” Through him, “the whole body grows, and with the proper functioning of the members joined firmly together by each supporting ligament, builds itself up in love.”

The Church is not just a human institution. True, it has you and me in it, so it is finite, weak, sinful, and unattractive. However, it has Christ as its Head, so it is infinite, strong, true, good, and perfect.

Many people see only the human members of the Church, who often let them down. However, even they are far better than we sometimes realize.

First, there is the man Jesus, who was sinless. He never let us down: he healed, consoled, forgave, and comforted or strengthened us.

Second, there is Mary, who was completely without fault.

Third, there are the saints.

To the canonized saints we may add the millions of “ordinary souls” who have gone before us with little or no recognition. We may also add the many good people we know in our own lives — people who try to do God’s will and usually succeed.

Despite all the good there is around us, we often see only the bad. We are often guilty of what the Catechism calls rash judgment: the assumption, without sufficient foundation, that someone else is morally at fault. To avoid this mistake, the Catechism says, we should be careful always to interpret other people’s thoughts, words, and actions favourably, as far as possible.

Euthanasia has moved beyond targeting baby boomers and now poses risks to their children’s generation, says Alex Schadenberg, executive director of the Euthanasia Prevention Coalition.

Schadenberg delivered a keynote address for the Euthanasia Prevention Coalition and Euthanasia Resistance BC  on May 26 at the Sheraton Vancouver Wall Centre.

Although legally termed Medical Assistance in Dying (MAiD) after being legalized in Canada in 2016, Schadenberg said MAiD is actually a soft word for homicide.

In 2023, Canada reported 15,343 deaths by euthanasia, up from 13,241 in 2022 and 4,493 in 2018. Schadenberg predicts the 2024 totals will hit be over 16,000.

Those are just the official numbers. The actual number of euthanasia deaths is likely much higher since underlying medical conditions are often listed as the cause of death for those who undergo MAiD rather than the euthanasia procedure itself.

A report by the Ontario Chief Coroner evaluated euthanasia deaths from 2018 to 2023 and found that requests were driven by homelessness, fear, and isolation. Schadenberg said that indicates Canadians with disabilities are needlessly dying by euthanasia.

The Ontario report also found at least 428 non-compliant euthanasia deaths in the province.

In 2021, the federal law was expanded by removing the terminal illness requirement and the 10-day waiting period. There are now two tracks for accessing MAiD: one for the terminally ill with no waiting period, and another for non-terminal cases, which requires a 90-day waiting period. Both tracks require individuals to have an “irremediable medical condition.”

The Canadian government had been moving toward permitting euthanasia solely for mental illness but delayed the expansion until 2027 after opposition from the medical and disability communities.

Psychiatrist Dr. K. Sonu Gaind of the University of Toronto has argued that predicting whether a mental illness is irremediable is impossible since mental suffering is subjective. In an article he co-authored earlier this year, he wrote, “Research shows that assessors attempting to determine whether a mental illness is irremediable would be wrong more than half the time.”

Awareness of those limitations may help explain the delay in allowing MAiD access for mature minors and those with mental illness in a country that is already so permissive when it comes to euthanasia. Schadenberg attributes the pause on MAiD expansion to a wave of media attention reporting controversial cases that emerged after the second expansion of the law.

Take Amir Farsoud, an Ontario man whose doctor suggested MAiD when Farsoud feared becoming homeless. Farsoud made it clear to his doctor that he did not want to die – he simply could not live without financial support.

In another case, a 23-year-old man in Quebec was approved for euthanasia solely due to diabetes, a serious but manageable condition.

Your voice matters! Join the conversation by submitting a Letter to the Editor here. 

The Euthanasia Prevention Coalition and the Delta Hospice Society are calling for a comprehensive review of Canada’s medical assistance in dying (MAiD) legislation, citing increasing cases of coercion, confusion with palliative care, and a lack of protections for those who want nothing to do with the practice.

Speaking at a joint press conference on May 7, EPC executive director Alex Schadenberg said that although MAiD has expanded rapidly since its introduction, a full review of the law has never taken place.

“We are calling on the federal and provincial governments to provide a complete review of Canada’s medical assistance in dying law. The reason is simple: it’s never been done,” said Schadenberg.

The coalition fears the increasing integration of MAiD into Canadian health care is eroding trust in hospices and hospitals, especially for vulnerable populations. Both organizations say MAiD is incompatible with traditional palliative care, which aims to neither hasten nor postpone death.

“We support the World Health Organization’s definition of palliative care, which intends neither to hasten nor to postpone death,” Schadenberg said.

Canada’s MAiD law was expanded in March 2021 through Bill C-7, which removed the requirement that a patient’s death be reasonably foreseeable, eliminated the 10-day reflection period for those deemed terminally ill, and introduced a two-tiered system where non-terminal patients must wait 90 days, while the waiting period for terminally ill patients was removed.

The petition comes in the wake of increasing international scrutiny of Canada’s MAiD programs and laws. On March 21, 2025, the United Nations Committee on the Rights of Persons with Disabilities urged Canada to repeal the provision allowing MAiD for those who are not terminally ill (known as “Track 2”). The committee also rejected proposals to expand MAiD access to mature minors, to allow advance directives for euthanasia, and to include mental illness as the sole underlying condition.

Schadenberg emphasized that a genuine review of MAiD must include all perspectives and take into account the personal stories that have emerged.

“I’m not saying [the review] should be focused on limiting the law or not,” he said. “Let the stories come out, and let people see without judgment how this law is working—and how it needs to change.”

He pointed to findings from Ontario’s Office of the Chief Coroner, which reported that poverty, homelessness, fear, and isolation were driving some people to request MAiD. Between 2018 and 2023, the province recorded 428 MAiD deaths that did not comply with legal safeguards.

“These 428 non-compliant deaths prove that the Carter decision [on which the legalization of assisted dying was based] is not being followed. There is no scrupulosity,” said Schadenberg. “This needs further investigation.”

Angela Ireland, president of the Delta Hospice Society, echoed the call for MAiD-free spaces and legal protections for Canadians who want traditional care at the end of life.

It was providential that the Archdiocese of Vancouver’s newly formed Mental Health Ministry launched with its new coordinator, Jane Waldock, just as news broke of the tragedy at the Vancouver Lapu Lapu Festival on Saturday, April 26.

“The Church has a place in supporting the mental health of the whole community,” Waldock told The B.C. Catholic, “and that really has been my focus from Sunday morning on.”

In response to the carnage, the Archdiocese quickly published best practices for supporting trauma victims, along with lists of resources for those struggling in the wake of the tragedy. Parishes across the region also held memorial Masses for the deceased.

Beyond the immediate crisis, Waldock said the launch of a mental health ministry is timely. Nearly three in four members of Canadian congregations report either struggling with mental illness themselves or have a close relationship with someone who does.

“There has been a felt need for a long time,” she said. “Pope Francis has said that mental health ministry is essential. The goal is to help all of us be aware of what mental illness is, what supports good mental health, and to overcome the stigma that keeps people from reaching out to our parishes for help.”

The ministry won’t provide therapy but will focus on training parishioners to listen well and to welcome into parish life those facing mental health challenges.

Waldock, who has a background in psychology, is a licensed PRH (Personality and Human Relations) educator. She helped lay the foundations of the ministry alongside Father Brian Duggan, who provides counseling services for the archdiocese and Sister John Mary Sullivan, a licensed family therapist and director for the archdiocese’s Ministry and Outreach office, and felt called to step into the coordinator role as the initiative took shape.

She is also certified as a mental health first aid facilitator and will soon offer a one-day course to equip participants with a basic toolkit for responding to mental health situations—and for maintaining their own mental wellness.

At the institutional level, Waldock hopes to see at least one parish per deanery become a local hub for mental health ministry. These parishes would organize outreach and educational initiatives for surrounding communities.

The ministry’s mission is rooted in three key principles: awareness, accompaniment, and advocacy.

Waldock says the stigma that surrounds mental health and those struggling with it is a core problem. People who need it often won’t seek help because of shame or lack of understanding.

Some of the problems are cultural, and Waldock admits that within the Church, there has been a long-standing, vocal skepticism towards psychologists and psychiatrists. “The formation of a mental health ministry, headed by lay people, goes a long way to normalizing mental health care within the local Church,” said Waldock.

It’s been seven years since Fiona Dalton moved to Canada from the United Kingdom to take the position of CEO and president of Providence Health Care, and she still recalls her shock during a tour of Providence sites at how seniors were housed.

She told of seeing a particular Providence hospital’s long-term care unit. “I just felt physically ill,” she said. “This is where we keep our seniors? We look after people and this is their home? In a space where there are four people in one room and it’s not even big enough to have your own wardrobe with your own clothes in?’”

Dalton shared the memory in her remarks at a May 30 blessing for the start of construction of the $207 million St. Vincent’s Heather Long Term Care Home in Vancouver. Excavation is scheduled to begin this summer, with the 13-storey 240-bed home expected to open in late 2028.

Dozens of Providence staff, First Nations representatives, construction representatives, and guests gathered for the ceremony, with Archbishop Richard Smith taking part in one of his first public functions since being installed two weeks earlier.

A unifying theme ran through speakers’ remarks: the Indigenous and religious history that had brought everyone together for the blessing, and the care, dignity, and connecting of generations that will be emphasized at the new residence.

Dalton recalled how seniors suffered so badly during the pandemic. The physical environment in which seniors were kept was “not good enough for the people that I love,” she said. “That means it’s not good enough for anyone.”

It became apparent to Providence “that we collectively need to do something better,” she said. “We knew that it would be easy for the world to kind of move on after the pandemic and have other priorities, but this would remain a priority for us.”

The priority of care and compassion is the same one that religious sisters brought to health care, said Paul Brown, chair of the Providence Health Care Society.

Brown noted that the First Nations ground awakening ceremony that began the site blessing “reminds us of the sacredness of this land, the importance of relationship, and the responsibilities we carry as we begin this work,” said Brown.

“The legacy of Catholic health care in Canada is a testament to the dedication of religious women who provided compassionate service to those in need long before the establishment of our universal health care system,” he said. The Sisters of Charity of the Immaculate Conception from New Brunswick played a key role in founding the original St. Vincent’s Hospital in the 1930s, he said, on the same site where the new residence will be built.

A father is the scaffolding around the growing structure of his child.

I first heard this analogy from Dr. Maria Fedoryka in the Humanum video series. She explained that while a mother’s genius is to create a space for a child to exist with unconditional acceptance, a father’s genius is to be “scaffolding,” — the “solid structure within which a person can flourish.”

My father was a tall, solid man who was often happy and sometimes scary (6’4” with an Irish temper). When I rode on his shoulders, I felt fearful, but also in awe. Being lifted that high gave me a new perspective. Fathers push security boundaries to encourage children to reach further, discover more, and venture beyond comfort. When kept in check, those “scary” qualities comfort children and assure them their father is in control.

As I grew older, my father’s structure was still there for me but in new ways. When I was a young adult, we fought about my curfew and I rashly moved out with a university classmate. My father let me know he did not agree with my decision (he was right about that — I moved home two months later), but when he visited my apartment, he brought a toolbox he’d put together for me and he patched up all the holes in the walls. He left me the toolbox. His support was love.

A child observes what his father has built his life on. He sees the very person of the father as a model of how to live. That is why, when the child gets older and recognizes the father’s faults, he may be devastated, thinking that everything he believed was false.

In reality, the father does not make the scaffolding intentionally. He does not carefully erect it by teaching the child to do certain things which are helpful and then to avoid others that are not. The father, in fact, IS the scaffolding. Not just what he wants to present to the child, not just what he wants to teach the child, not what he gives the child or what he says to the child, but his entire being (personality, character, body, actions) forms the structure within which a child flourishes — or struggles.

When young, the child stands inside this scaffolding, observing its construction, beauty or ugliness. This structure answers, for good or for bad, all the child’s big questions: Does life have guiding principles? What’s worth caring about? What is a man? How should I treat others? Whether intentionally or not, the father provides answers through his person. The child makes life decisions based on these observations.

Masculinity provides this gift, states Fedoryka.

In Chapter 10 of the Second Letter to the Corinthians, St. Paul turned his attention to the intruding missionaries.

Father Thomas Stegman, SJ, explained: “Paul begins by presenting himself as a soldier in God’s army in the battle to bring about Christlike obedience within the community (10:1–6). He explains that his God-given authority is for building up the Corinthians (10:7–11). Finally, he sets forth what constitutes proper missionary boasting (10:12–18). All the while, Paul contrasts himself with the intruding missionaries.”

St. Paul wrote, “We destroy arguments and every proud obstacle to the knowledge of God, and take every thought captive to obey Christ” (2 Cor. 10:5).

Catholic author Stephen Ray commented: “‘Proud obstacle’ can be understood as wrong thoughts and faulty arguments that are entrenched in the mind against God. Sometimes these may be rational arguments; other times they might be sentiments or emotions that are ‘caught’ from other people like one catches the measles. It is often easier to knock down a fortress of timber and stone than it is to destroy a stronghold of mental lies and deceptions.”

Christians are engaged in spiritual warfare. The sacrament of Confirmation seals us as soldiers of Christ. St. Paul used military terminology with the words: “being ready to punish every disobedience, when your obedience is complete” (2 Cor. 10:6).

St. Paul wrote, “Look at what is before your eyes. If anyone is confident that he is Christ’s, let him remind himself that just as he is Christ’s, so also are we” (2 Cor. 10:7).

St. John Chrysostom said, “Paul criticizes not only the deceivers but the deceived as well, for they are also accountable for their actions. Furthermore, he rebukes each one in the way which is most appropriate to their case. Those who imagine they belong to Christ must consider who Paul belongs to. If the answer is also Christ, then they must listen to what he has to say to them.”

Regarding the authority of St. Paul, the fourth-century Ambrosiaster pointed out that “Paul takes advantage of his authority only to the extent that he glories in the progress of believers, so that his power may be conducive to salvation and not self-aggrandizement.”

St. Paul “did not boast beyond the power that was given to him, nor did he claim any authority in places where his preaching had not been heard.”

St. Paul states: “For it is not the one who commends himself who is approved, but the one whom the Lord commends” (2 Cor. 10:18).

St. John Chrysostom commented: “Paul did not claim this for himself but left it to the Lord. Paul is modest, but not to the point where he neglects to tell the truth about himself.”

If the best metric for judging a comedy show is the amount of laughter, then Stand Up for Jesus was an undeniable success. It also might hold a key to understanding what constitutes Catholic comedy.

Held at St. Francis de Sales Church in Burnaby, the recent comedy night was the result of months of work by organizer Jo-Anne Duchscherer and her budding group of six amateur stand-up comics.

“If you have rotten cabbage, please do not throw them!” Duchscherer told the approximately 80 attendees. “This is not Elizabethan times — this is not the Globe theatre.”

She added quickly, “We do, however, accept donations of perishable items!”

All six comedians started taking stand-up lessons last year, and apart from a trial run in 2025, the May 30 event marked their inaugural public performance.

The comedy ministry was initially pitched to pastor Father Mark McGuckin when he was at Duchscherer’s parish, St. Joseph in Port Moody. The venture received episcopal approval from Archbishop J. Michael Miller last spring.

In an interview after the show, Duchscherer told The B.C. Catholic the goal of the ministry is simple: “To raise up holy fools for Jesus.” The holy fool is a medieval archetype popular in Eastern Christianity for embodying a closeness to God despite an unserious, often silly, disposition.

Duchscherer said her Catholic faith has always inspired her to embrace joy, which for her involves performing live comedy. She has been taking stand-up comedy classes and performing for over a decade.

Asked why she proposed the ministry, she simply quoted a line from St. Thomas Aquinas’ Summa Theologiae: “Relaxation of the mind from work consists in playful words or deeds.”

Anyone is capable of writing good jokes, says Duchscherer, and she tells her students to look for the Catholic stories in their lives. “We’ll take those stories and break the funny out of them.”

At Stand Up for Jesus, the stories were as wide-ranging as the performing comedians, who represented a diverse generational cross-section of Catholic life.

Valerie Murdocco offered jokes about her 32 years of marriage, including a tongue-in-cheek explanation for her conversion to Catholicism from her strait-laced Protestant upbringing: “Gambling, wine and dancing? I’m in!” she said to appreciative laughter.

A trio of younger Catholics, Kenneth Haggerty, Emily Robichaud and Daniel Williams, joked about young life in the Church and the ills of millennial and Gen Z life in general.

Robichaud, a crowd favourite, drew considerable laughs after a series of jokes about joining the CWL as a young woman.

The event was a clear success, and other pastors are considering offering Stand Up for Jesus in their parishes.

While wading through the disenchanted swamp of modernity, the approach of Father’s Day offers a chance to reflect on how children and fatherhood re-enchant the world like few things can.

It’s not just that children bring an explosion of wonder, enthusiasm, and imagination to every moment, but the experience of building a relationship with a person who lacks all the pretensions and hang-ups associated with adulthood will explode your perception of human value—and all value—if you let it. (Clarification: this is a good explosion.)

So much of the modern world’s concept of personhood and human value is wrapped up in productivity, competence, and, by consequence, economics. My children are neither productive nor competent, and they bring me no money to speak of (unless you count that time my daughter gave me a quarter she found on the sidewalk).

Children are, by their very nature, bumbling and curious and time consuming … Actually that isn’t quite right. They don’t consume my time, they fulfil it. They don’t give value to my life, they give it meaning.

These aren’t simply semantic distinctions, they are clarifications about the nature of human worth. They are clarifications about the nature of reality.

Economic and material language is the great hidden serpent of our age. Without thinking too hard we have invited it into our homes, places of worship, and political institutions, where it whispers slow death and decay, framing our conception of human value with implied economic calculus.

Saying my children “consume my time,” or that they are “valuable,” may seem harmless enough. They reflect observable phenomena: I have only so much time, and when I spend (Ack! “Spend:” there it is again!) time with my kids, that time is technically used.

Likewise, “Consumption” seems like an adequate turn of phrase to describe this occurrence, except the word exists in a larger linguistic context. It is usually used to describe the way in which commodities (and, more recently, content—another disgusting modern perversion) are used in market environments. If the go-to reference point I have for my time is its relationship to money, real or imaginary, what am I really implying by “my kids consume my time”?

Language is not a value-neutral tool. It forms the substrate of our reality. Practically speaking, things don’t exist for us if they can’t be named. There is a cognitive linguistic phenomenon in which people’s perception of colour is limited by the words their language has for various colours. African tribesmen who have no word for orange find it near impossible to distinguish between red and orange. Their language restricted their perception.

The Athenians worshipping an unknown god suffered a similar fate.

I happened to be watching the Indy 500 on the weekend and was impressed, although not overly surprised, to see the Archbishop of Indianapolis was invited to offer the opening prayer.

It was one of those subtle yet unmistakable reminders of how deeply embedded the Catholic Church remains in public life. When society needs a solid, authoritative, meaningful presence—someone or something that represents serious religion—it turns to the Catholic Church.

It’s especially true in the United States, but here in Canada religion hasn’t entirely been driven from public consciousness either. There were signs of that throughout the installation of Vancouver Archbishop Richard Smith.

If I had to guess which moments will stay with people at his installation Mass or the reception before, it won’t just be the well-documented, perfectly orchestrated liturgy—the cardinals, bishops, incense, and solemnity so many rightly praised for its beauty.

It will also be the unofficial unscripted ones.

Like the bells that suddenly rang from an unknown source during Msgr. Gregory Smith’s prayer at the Archbishop’s reception—a startling interruption that made everyone in the ballroom pause.

Or the spontaneous applause from the priests as their new shepherd climbed the cathedral steps before Mass.

What moved me most were the passersby, the people in downtown Vancouver who could see something was happening and stopped to ask about it. When they learned it was the installation of a new Catholic Archbishop, many stayed. Some took photos. Others simply stood, visibly stirred by the pageantry unfolding before them. From cars and sidewalks, phones were raised to capture something that was clearly significant.

And it was.

One young woman approached the cathedral, unaware of the event. She didn’t have a ticket, she just wanted to pray. Despite the overflow crowd, she was quietly let in for a few minutes to visit the Lord. She stepped inside and prayed silently, surrounded by hymns and choir and prayers, far removed from the noise of the city outside. A few minutes later, she left, grateful for the brief admittance, and headed back down Georgia Street.

Outside, I spoke with two young men. Both were Catholic, one a labourer, the other a military reservist. They shared how their work environments can challenge their faith, but also notied how their presence is an opportunity to witness and has an effect on those around them. Colleagues, even atheists, clean up their language when they’re around, and some ask them questions. They noted the encouraging trend of young men coming back to the Church.

And then there was the solitary man kneeling outside the cathedral doors as the Mass was underway, praying silently for several minutes, a plastic shopping bag at his side.

From Friday, May 30 to Sunday, June 1, 2025, the great Jubilee event dedicated to families, children, grandparents, and the elderly will be held … three full days of events and attractions, punctuated by moments of prayer, reflection, celebration and sharing.

The event is expected to attract over 60,000 pilgrims to Rome. Participants have signed up to come from 120 countries from every continent. Large groups will be present from Italy, Spain, the United States, Poland and Portugal. Many pilgrims will also arrive in Rome from Brazil, Argentina, Colombia, Mexico, the United Kingdom, Switzerland, Germany, Canada, Romania, the Philippines, and Chile.

Numerous dioceses, associations, and movements will also be represented, including large groups involved in Agesci, Italian Catholic Action, the Neocatechumenal Communities, UNITALSI, the Catholic Grandparents Association, the Franciscan Movement, the Focolare Movement, and many other Italian and international groups which promote the human and spiritual growth of families.

The first day of the Jubilee, Friday, May 30, will see pilgrimages to the Holy Doors of the Papal Basilicas between 8:00 am and 5:00 pm. At 10:00 am as is now customary, there will be “Dialogues with the city” – a series of cultural, artistic and spiritual events in the piazzas of the historic centre of Rome, organized by various institutions, associations and movements linked to family pastoral care, including the Pontifical Committee for World Children’s Day, the Association of Families for Welcoming, Nonno Banter 57 APS – Giochi di Strada, Le Muse di Archimede, and the Emmanuel Community. All the details relating to the piazzas hosting events and activities can be found on the Jubilee website.

On Saturday May 31, the pilgrimage to the Holy Doors will continue from 8:00 am to 5:00 pm. Please note that, due to organizational requirements in the Vatican Basilica, the Holy Door of St. Peter’s will not be accessible from 8:00 am to 2:00 pm on Saturday.

From 9:30 am to 5:30 pm, the “Dialogues with the city” will continue offering celebratory and educational activities, organized by, among others, the Centro Oratori Romani (COR), Italian Catholic Action, the CHARIS Association (Catholic Charismatic Renewal), the Neocatechumenal Way, the Community of Sant’Egidio, Family Global Compact and the international network of family associations, and also Le Muse di Archimede and Nonno Banter 57 APS – Giochi di Strada. For these events too, all the details can be found on the Jubilee website.

Saturday’s events will culminate in the late afternoon, from 6:30 pm to 8.00 pm, in Piazza San Giovanni in Laterano, with the “Family Festival” and the Prayer Vigil during which the Rosary will be recited to conclude the Marian month of May.

The celebration, which will be packed with music and testimonies, will be hosted by Lorena Bianchetti, an Italian television presenter, and will see the participation of, among others, special guests such as the actor Giovanni Scifoni, the Christian Music bands The Sun and Gen Verde, and Alfio Russo, a very young saxophonist.

At the reception before Archbishop Richard Smith’s installation Mass, Monsignor Gregory Smith, Vicar General of the Archdiocese of Vancouver, offered the following prayer, invoking the intercession of three beloved saints:

Loving Lord, on this occasion of such great joy and hope, ordinary words seem inadequate. But your saints can inspire our prayer… 

With St. Francis of Assisi, we pray that you will make our new Archbishop an instrument of your peace: that he will continue with your help the work of reconciliation—in our homes and in our hearts, within the Church, in our friendships with other Christians and those of other faiths, with all men and women of good will, and in our precious relationships with Canada’s First Nations, 

With St. Augustine, we pray that Archbishop Smith will be given the heartfelt support of every member of this local Church, mindful that he carries out his ordained ministry as bishop within the Christian family to which he belongs through baptism. 

And with St. John Vianney, we pray that as he works, his labours will be blessed, that as he walks, God will bless his steps, and that if he suffers, God will bless his tears.  

May Archbishop Smith experience every day these words of the Cure of Ars, the patron saint of priests: “How great, how noble, how consoling it is to do everything and in the company and under the eyes of the good Lord.” 

Your voice matters! Join the conversation by submitting a Letter to the Editor here.

This story was updated May 25.

Archbishop Richard Smith’s May 23 installation Mass at Holy Rosary Cathedral was resplendent in pageantry, flawless in organization, and liturgically solemn, and with thunderous applause, the faithful who filled Holy Rosary Cathedral welcomed Vancouver’s new Archbishop.

In addition to the overflow crowd that had to be accommodated in Rosary Hall next door, the livestreamed Mass was viewed by more than 7,000 people online. 

Also attending were Canada’s Apostolic Nuncio Archbishop Ivan Jurkovic; Cardinal Gerald Lacroix, the Archbishop of Quebec and Primate of Canada; Bishop William McGrattan, president of the Canadian Conference of Catholic Bishops; as well as bishops from across Canada, including many who were once priests for the Archdiocese of Vancouver.

The installation began with the Archbishop standing outside the cathedral doors and knocking three times with a gavel, symbolizing Jesus’ words in Revelation 3:20, “I stand at the door and knock.”

In his homily, Archbishop Smith said he was struck by two things: the traffic, and the monumental boundaries that define Vancouver, from the ocean and the mountains, or the American border to the south.

“I look forward to learning how these confines have come to shape the culture of the peoples they circumscribe,” he said.

The Archbishop said he can already see the spiritual world of Vancouver, without borders, that “exists in the very heart of this area.” Meditating on the multi-cultural reality of the city by quoting Peter in Acts 10, he said, “’God shows no partiality.’ The promise of salvation in Christ extends to all, without demarcation.”

The same universal mission of the Church that brought missionaries to British Columbia 200 years now compels the faithful to evangelize the city, he said. “We are blessed with the presence of peoples who represent a wide array of nations and cultures … we need simply to walk across the street, get on SkyTrain, or go to work to find ourselves in a vast missionary field.”

Archbishop Smith praised the “extensive and varied programs of faith and formation, creative communications, and missionary outreach” in parishes, Catholic institutions, and lay associations.

“There is a wonderful dynamism here, an enthusiasm for the Gospel, and I am eager to collaborate with all of you,” he said.

“Our world needs Jesus Christ!” said Archbishop Smith. “So, like Saint Paul, ‘we do not lose heart’ but move forward in hope. The message we announce is “Jesus Christ as Lord”, risen and alive, whose light reveals the truth of God and ourselves, and whose mercy alone has the power to overcome all sin and transform the world in view of its salvation.”

One of the first Franciscan Sisters of the Eucharist to come to Vancouver 10 years ago is leaving, at the same time as the archbishop who invited her to the Archdiocese of Vancouver.

Sister John Mary Sullivan was one of the first Franciscan Sisters of the Eucharist to move to Vancouver in August 2015, alongside Sister Angela Marie Castellani, FSE. The community now has four sisters serving in Vancouver. 

Sister Sullivan’s departure marks a significant moment, coinciding with the 10th anniversary of the congregation’s service in the Archdiocese. 

It also comes in the same year that Archbishop J. Michael Miller—who originally invited the order to the archdiocese—steps down from episcopal office. Archbishop Miller has been an outspoken supporter of women’s religious communities in Vancouver and leaves office having invited more than a dozen communities of women religious to the archdiocese.

Sister Sullivan is leaving one week to the day before Archbishop Richard Smith’s installation at Holy Rosary Cathedral. Archbishop Smith celebrated Mass with diocesan staff and offered a warm farewell to Sister Sullivan, who served as the Archdiocese’s associate director of ministries and outreach.

“[Sister,] we are thanking God today for how he has worked in your life in so many different ways,” said Archbishop Smith in his homily.

He said Sister Sullivan’s example should encourage others to ponder how God uses them. 

Despite life’s “ups and downs, the mistakes and successes, and the regrets and gratitudes,” God is preparing us to enter his kingdom, he said.

In addition to her work in the Ministries and Outreach Office, Sister Sullivan was a popular and sought-after speaker on topics ranging from faith and mental health, to vocations and discernment, as well as marriage and family. 

In an interview with The B.C. Catholic, Sister Sullivan said her time in Vancouver has been enriching and she is grateful for the many families she was privileged to meet.

“My final thought is just gratitude,” she said, “for the opportunity to encounter so many beautiful families and couples [and] gratitude for the team that I worked with.”

Sister Sullivan leaves for the Franciscan Life Center, a licensed outpatient mental health facility run by the Franciscan Sisters of the Eucharist near their motherhouse in Meriden, Connecticut. There she will be mentored into the role of director and provide clinical support to individuals, couples, and families.

Sister Sullivan said the highlight of her time in the Ministries and Outreach Office was last summer’s Family Camp, a culmination of years of planning and work by her team and the perfect capstone.

Rare is the occasion when a person chooses their own name.

In most cases we use the names our parents gave us. Mine puts me in the interesting position of having an intriguing name in Canada, but one that’s common and easy to pronounce in Poland. Its meaning (from the Latin agnus, meaning lamb), coupled with the fact that it is both unique and ordinary, has carried me through 30-some years with certain thoughts about what it says about me.

My husband and I have named three children. As I’ve pondered the meanings and significance of each one, I’ve thought of my hopes and prayers for each child and wondered how their names will influence their perceptions of themselves as they grow.

But every once in a while, we get to choose our own names. I recently learned how significant it can be for grandparents to choose what their grandchildren call them. Not everyone identifies with “grandma” or “grandpa.” Some prefer Oma and Opa, Nana and Papa, or Yaya, or Gramps, or Pops …

The names we choose are always in the context of relationship, providing clarity and flavour to what we call each other, and they say something about our identities and hopes.

The shift in name signifies that something bigger is happening. A new chapter is opening. New lines are being added to the web of our relationships.

The newly elected Holy Father has called himself Pope Leo XIV, signifying something about his identity, dreams, plans, and relationship with all of us. He explained that it marks a connection to Pope Leo XIII and a commitment to an emphasis on Catholic social teaching, justice, and human rights.

It may be surprising that there is no official rule about what a Pope’s name can be. It doesn’t have to be the name of a saint, for example. Pope Innocent I (401–417) just continued using his birth name. (He was later canonized, so all Innocents after him are named after a saint.)

The name choice is completely at the discretion of the Pope. The first Pontiff to choose a name change was Pope John II (532–535). Before he was elected, his name was Mercurius, a name inspired by the pagan deity Mercury – and presumably, he saw that as inappropriate for a Pope.

Not one Pope has dared to choose the name Peter II, out of reverence for St. Peter.

Intriguingly, the name change does date all the way back to Peter – though he did not choose it himself. Jesus told a fisherman named Simon, “you are Peter (Petros), and on this rock (petra) I will build my church.”

Over the years, I’ve worked for publishers who came from the business world, and for publishers who came up through the newsroom. The former got upset when advertisers got upset. The latter … they were pretty much always upset.

For the past three decades, though, all my publishers have been bishops. They didn’t seem to get upset. They just got determined.

I remember Archbishop Exner taking public stands that drew so much anger the Vancouver Police advised him to stay away from his office windows at night.

Archbishop Roussin had the courage to take on TELUS publicly when it considered entering the pornography market, and he did that while battling mental illness.

Then Archbishop Miller arrived, bearing the motto Veritati Servire—to serve the truth. It didn’t take long to see he also wasn’t one to shy away from what needed doing.

Shortly after he got here, I asked him to climb up to the roof of 150 Robson Street with a group of Catholic school students. I wanted a front-page photo of him, the kids, and a Canadian flag, with B.C. Place in the background to welcome the world to the 2010 Vancouver Olympics.

It was probably the last thing he wanted to do that day, but up he went, climbing the stairs and posing until we got the shot just right.

Over the years, he tackled the hard things. He confronted what needed confronting. I’m sure it wasn’t easy. I’m also sure there were times he wished his newspaper would keep quiet. Or that some stories or letters had stayed unpublished. Delicate situations can get more awkward when mishandled in the media.

But he always listened when I asked for his ear. He understood the importance of readers knowing what was happening, and of giving them a space to share their thoughts.

There were certainly times when that openness made things messier. But he never stopped the paper from publishing news, opinions, or letters. He never put restrictions on the stories we reported or the views we printed. Although there was one time when an editorial crossed the line from political to personal, and he let me know it.

Still, he believed the newspaper was a place where the voices of the faithful could be heard. Not pushing the boundaries of faith, but the limits of comfort. People make noise when they’re uncomfortable. And the Church should be a place where that noise can be heard.

Pope Francis says people are messy. The world is messy. Newspapers are literally messy. But Archbishop Miller made space for the mess—for the voices in the pews.

He ordained permanent deacons, established a First Nations ministry, and opened the Archdiocese’s sexual abuse files.

As the universal Church looks twoard the papacy of Leo XIV, Vancouver Catholics celebrated their last Eucharist with Archbishop J. Michael Miller at Holy Rosary Cathedral on May 13.

Feelings were bittersweet and well summarized by Deacon Zak Santiago in a comment to The B.C. Catholic.

Deacon Santiago said that while the Mass was a celebration of Archbishop Miller’s 18-year legacy and his 50 years of priesthood, “there is a tender melancholy as we say farewell to someone who brought such new beginnings to our diocese.”

“I might be minorly biased,” the deacon said, “because he has been my immediate shepherd and ordained me, but I truly believe he is one of the greatest bishops we could have ever asked for. There are some bittersweet feelings, but also it is a celebration.”

Precious Blood Parish Parishioner Icelina Kroutil told The B.C. Catholic she will miss Archbishop Miller and remembers when he first arrived in Vancouver.

“I went to Our Lady of Sorrow for the celebration of Our Lady of Guadalupe,” she told The B.C. Catholic. “He gave the ultimate homily about the image of Guadalupe. I remember telling him ‘Father, I have been here for so many years. I am Mexican, and I have never heard such a beautiful homily. I will always keep him in my heart. I will pray for him. I will miss him dearly.”

On the other end of the spectrum, younger Catholics, some of whom have no strong memories of previous archbishops, reflected on their sense of the magnitude of Archbishop Miller’s presence in the local Church.

Rachel Wong, a parishioner at St. Matthew’s in Surrey, said what many young adults were feeling. “I feel like it’s the end of an era, because I really started to pay attention to my faith at a particular part of my life when Archbishop Miller was the face of the Church here in Vancouver.”

“When this is all I’ve ever known, it will be interesting to have that change. It’s a bit exciting, but also sad. It’s bittersweet [to see him go] because obviously he deserves the rest—it is long overdue for him.”

Annabella and Daniel Ma, members of the farewell Mass choir and founders of the local Sacred Music Sunday apostolate, said the Archbishop inspired them and always supported their musical ministry.

Both have memories of his episcopacy stretching back to childhood.

“He confirmed me in Grade 7!” said Annabella. “I don’t really remember the past bishop, so he’s always been ‘the Archbishop.’ I was getting emotional during the Mass.”

For over a year, The B.C. Catholic has been publishing a series of articles that examine more than a century of truth, healing, and reconciliation between the Archdiocese of Vancouver and Canada’s Indigenous peoples. The series has highlighted the complex history of that relationship, the Archdiocesan Synod’s First Nations recommendations, and progress made through dialogue and prayer. This week, the focus is Archbishop J. Michael Miller’s legacy of acknowledging the Church’s role in the residential school system and committing to ongoing healing and reconciliation.

First Nations Ministry

In 2009, Archbishop Miller announced the creation of the Archdiocese’s First Nations Ministry Office. Its mandate was to implement the Archbishop’s pastoral vision, oversee a strategic plan for First Nations ministry, and promote healing. Rennie Nahanee, a parishioner of St. Paul’s in North Vancouver, member of the Squamish Nation, and former Aboriginal liaison to the Canadian Conference of Catholic Bishops, was appointed coordinator.

At a June 2009 celebration marking the 125th anniversary of St. Paul’s Indian Catholic Church, Archbishop Miller echoed Pope Benedict XVI’s sorrow over the suffering caused by residential schools. “It is necessary for me, as Archbishop of Vancouver,” he said, “to acknowledge, regret, and repent for ways in which some members of the Church have failed to respect the cultural differences among us.”

Residential Schools and Structural Sin

In 2010, Msgr. Mark Hagemoen, Episcopal Vicar for Pastoral Services for the Archdiocese, and Sister Marie Zarowny provincial for the Sisters of Saint Ann in Western Canada represented the Archdiocese at a residential school awareness event hosted by the Indian Residential School Survivors Society. They pledged to dismantle discriminatory attitudes and foster conditions where First Nations have a rightful place and voice.

A year later, Archbishop Miller awarded Sister Zarowny an honorary doctorate, thanking her for challenging the Church to embrace its social teaching. With the Truth and Reconciliation Commission (TRC) coming to Vancouver, he said: “We must be especially alert to the great questions of reconciliation of First Nations, Métis, and Inuit Peoples and other Canadians.”

In 2013, the bishops of British Columbia and Yukon, including Archbishop Miller, issued a letter inviting Catholics to attend the Vancouver TRC event in September and expressed deep regret and apoligized for abuses that took place in residential schools.

At the TRC gathering on Sept.

What did you think of the news?

As a Filipino, in my heart, I was expecting Tagle! (Cardinal Luis Antonio Tagle of the Philippines, head of the Vatican’s Dicastery for Evangelization)

Really?

Then Prevost—he’s like a wild card. He’s our brother. I worked with him.

He actually celebrated Mass with us. He was our provincial. We were in the same province. In fact, our province just sent greetings. This was never expected.

I was so excited—a big shock—because nobody expected this. Even me, as an Augustinian, I never expected him to go as far as he has today.

On Thursday, Archbishop Miller was celebrating Mass, and someone said, “There’s white smoke.” I whispered it to him before the Gospel.

After Mass I asked, “Who do you think it’ll be?”

He didn’t know, although we Filipinos thought Tagle’s name was strong. I noticed Tagle and Prevost were always sitting beside each other.

Then when he came out—Prevost! That’s our brother! He was our provincial in Canada. Later he became general. And when he was general, I became provincial of the Canadian province. He was the one who installed me—at Our Lady of Grace Monastery in Toronto. He was general when we started working with the federation.

We never expected one of us to be Pope! I by own mind he is still our brother Bob. I was so excited–shocked in a good way.

His big word was always “community.” We are of one mind and one heart, inspired by St. Augustine himself. That’s our contribution to the Church—not just as friars or Augustinians, but following the witness of St. Augustine, one of the greatest sinners who became one of the greatest theologians.

And Prevost—when we had meetings, he was always big on collaboration: “What can we do together?” Because together, we are stronger.

He assisted the process of the Canadian province being included into the Chicago province. The Canadian province was in decline and he said, instead of trying to survive on your own, come together and share your strengths—for the sake of the Church and the ministry.

Despite its growing popularity, I have been reluctant to comment on The Chosen, the television series produced by “Loaves and Fishes” that narrates the story of Jesus. 

In large measure, my delay has been due to the fact that, although the series is currently available for free and through some streaming services, it remains incomplete — only four of the proposed seven seasons are available. Season five is apparently about to be released. However, having viewed the first four seasons, I feel confident that anything I have to say will also apply to the remaining productions.

In fact, my reaction to what has been released is largely positive, though potential viewers should be aware of some caveats.

The first of these is that, unlike many previous attempts to portray the life of Christ on screen, The Chosen does not offer a clear narrative easily followed by those unfamiliar with the Gospels. Instead, the series plunges the viewer into the dramatization, often without identifying characters or explaining their role. Viewers are expected to piece together the story using what they already know of the Gospels.

Persistence pays off. This approach appears deliberate — the purpose of the series seems to be, above all, to ask the viewer to rethink the familiar.

The Chosen relies heavily on imagined interactions between characters. They are introduced almost haphazardly, and viewers gradually come to know them. This results in significant invention by the writers. For example, there are frequent, entirely imagined conversations among the disciples, often involving the kinds of questions many of us would want to ask. Characters given only brief mention in the Gospels are granted lengthy reflections on the events portrayed. Martha and Mary, for example, are given larger roles than one might expect. Thomas — he of doubting fame — is fleshed out in a way that logically builds on what little we know of him but gives him unusual prominence.

In other words, the point of the series is to flesh out the characters so that we can reconsider the import of the Gospels. The show raises the kinds of questions we might have asked if we had been there. This encourages deeper meditation on the Gospel stories. Because of this, many will welcome the fictional interplay among characters, the extension of minor incidents, and even moments of comedy.

For me, the biggest stumbling block is the portrayal of Jesus. I suppose this is inevitable, but the performance — for me, at least — lacks the gravitas and charisma that Jesus surely had to compel twelve men to follow him on a perilous journey. That said, I acknowledge that giving a convincing interpretation of Jesus is almost impossible.

As white smoke rose above the Sistine Chapel on Thursday morning, Archbishop J. Michael Miller, CSB, was at Sacred Heart Church in Ladner, celebrating Mass ahead of the March for Life in Victoria. 

Pastor Father Francis Galvan, OSA, leaned over after the first reading and quietly said: “There’s been white smoke.” 

“That gives about a 40-minute window before the new Pope is announced,” Archbishop Miller recalled. “And so I was on the way back to Vancouver — actually just at the Massey Tunnel — when I was following it on the media. Cardinal Prevost had been elected as Leo XIV.”

“It was certainly a surprise, frankly, to me,” he said. “Although he had been sort of in a wider group of so-called ‘papabile’, he wasn’t in the top five or six that the media had identified — and that I, too, had more or less identified as the top runners. But we were all surprised. The Holy Spirit had a different plan in mind.”

He reflected on the fact that someone from Chicago, in the United States of America, is now the successor of Peter. “It’s the first time anyone from North America has succeeded to the Petrine office. It’s amazing. It’s really a wonderful testimony that the electors went beyond political considerations — like American superpower status — simply to find the best man available, who in a sense happened to be an American.”

He has “enormous experience in Latin America, where he served as a bishop in Peru — not in his home country,” said Archbishop Miller. “He’s spent time in Rome, studied with the Dominicans, was rector of a seminary in Peru, taught canon law, and most recently he’s been a cardinal for a little less than two years. But in his position as head of the Dicastery for Bishops, he obviously enjoyed the trust of Pope Francis and of his fellow cardinals.”

The election was “rather quick,” he said. “This is only the second day — maybe the fourth or fifth ballot — which shows great unanimity. There was no major kind of blocking or power plays that endlessly delay the election.”

Archbishop Miller found the Pope’s chosen name particularly striking. “When I heard it — Leo XIV — I said, ‘Wow, what an interesting and bold choice of name.’ That’s really a throwback to a nineteenth-century Pope.

Leo XIII, from 1878 to 1903, “was sort of the father of modern Catholic social teaching. He revived interest in St. Thomas Aquinas at the end of the 19th century. He was a great devotee of Thomism. That fits very much with the profile of the new Pope,” he said.

In one of his last public acts before he retires later this month, an emotional Archbishop J. Michael Miller spoke to a cathedral filled with uniformed first responders, political officials, faith leaders, and grieving friends and family members of victims of the Lapu Lapu Day tragedy, reminding them “that our lives are bound together and that we cannot face tragedy” as isolated individuals.

“We need a community of solidarity to support and help us as we walk through this valley of darkness,” the Archbishop said, in reference to Psalm 23, read as the Responsorial Psalm during the liturgy.

Reaching out to everyone affected by the horrors of “this grim day in Vancouver’s history, but especially to our Filipino brothers and sisters and their friends,” the Archbishop spoke of the temptation during catastrophe to forget the needs of others. “Our gathering this evening in our cathedral tells a different story about who we are in Vancouver,” he said. “Instead of surrendering to either helplessness or self-interest, we have chosen to cultivate the simple virtue of kindness” through consolation and practical assistance.

He assured those mourning “that they are not alone in their grief,” and that “we are with you in the sorrow that shakes all of us to the very core of our being,” as they remember the “innocent victims and those injured so senselessly on Saturday evening.”

He then spoke of the gratitude the city of Vancouver has for the many gifts the Filipino community brings. The “vibrant” Filipino community inspires others “with its spiritual resilience founded on faith, openness to others in difficulty, and the importance it gives to the treasure of family life.”

Although everyone at the cathedral was united in sorrow, the Archbishop spoke of how faith among believers forms an interconnectedness that is “even more profound because it engages us supernaturally” and forges “bonds of communion between the living and the dead.”

By offering one another “our thoughts and prayers,” he said, “we recognize that we can pray for one another, even for those who have preceded us in death. Our prayers for the deceased express our kindness and our confident hope in the certainty that death doesn’t have the last word.”

Authentic kindness entails not only words and prayer, he said, but also practical assistance. He noted the many civic associations and faith-based ministries offering spiritual care at their places of worship and health-care facilities.

The Archdiocese of Vancouver is providing counselling and spiritual support, he said, and a special collection this weekend will support ongoing healing and outreach services for victims and their families.

Pope Benedict XVI said music can open hearts and minds to the good and beauty created by God. If so, this year’s edition of Blooms into Rooms might just have helped scores of seniors catch a glimpse of the divine.

In addition to the customary Holy Saturday distribution of flowering plants and greeting cards to retirement homes, group residences, and long-term-care facilities in the north of the Fraser area, three of the volunteer teams this year sang songs for the seniors.

The performances have never been part of the regular Blooms into Rooms program, said Blooms co-founder Wim Vander Zalm. “They seem to have grown organically as volunteers looked to bring light and love into the seniors’ lives. It’s wonderful to see.”

At Chartwell Willow Retirement Community in Maple Ridge, for example, family members of St. Patrick’s parishioner Elizabeth Loch presented a program of 13 religious and secular songs, including Amazing Grace and Edelweiss, accompanied by piano and guitar.

“Not many of the seniors were able to sing along, but they all clapped heartily after each piece,” Loch said.

This Easter marked the 31st year that parish and school Blooms into Rooms teams from Coquitlam to Chilliwack have visited seniors to lift their spirits and bring to life the Church’s reverence for life. 

At Eagle Ridge Manor in Port Moody, a St. Joseph’s parishioner serenaded three separate groups with Broadway show tunes, including Oh, What a Beautiful Mornin.’ Some seniors were so lifted by the performance that they continued singing and clapping well after the performer left.

Choir members from Holy Cross Regional Secondary augmented their annual Blooms into Rooms tradition of flowers by serenading residents of Elim Village retirement community in north Surrey with a variety of songs, including Let it Be. Volunteers also included parishioners from St. Luke’s Parish in Maple Ridge and students from Our Lady of the Assumption School in Port Coquitlam.

Art’s Nursery provided 1,500 African violets — one for each senior — at wholesale cost to project organizers, who were supported by cash donations from the Life Compass Society and several individuals and parish groups.

Loch said a wonderful byproduct of the Easter-flowers event is the joy it brings to staff serving the seniors. “They said they loved how the flowers, companionship, and music lifted their patients’ spirits,” she said. “And that, in turn, lifted their spirits, too.”

Martha Bonnet, who led the team visiting the Westbrooke Seniors Living Community in Pitt Meadows, said everyone from receptionists to nurses is buoyed by the visit.

“The nurse said, ‘If my patients are happy, I am happy. And they are very happy and grateful,’” Bonnet said.

Not surprisingly, the sick and elderly who received the flowers, cards, and visits were grateful, too.

After 40 days of prayer, fasting, and almsgiving, we have finally reached the Easter season of rejoicing. Although we are now free to leave fasting behind and celebrate, our prayer is that we carry the Lenten pillars with us in new ways as we move forward in the hope of the Resurrection.

As St. Augustine of Hippo wrote in Confessions VIII, “There is no pleasure in eating and drinking unless the discomfort of hunger and thirst have preceded them.” How spiritually fulfilling is our Easter feasting now, having experienced the hunger and thirst of Lent!

During Lent, we focus on improving our relationship with God and on becoming more self-aware, both of ourselves and others. In addition to prayer, fasting, and almsgiving, we aim to grow through repentance and renewal. We are all called to receive the Sacrament of Reconciliation at least once during Lent. And now, with Easter hope and joy, we are called to keep converting our hearts every day.

St. John Paul II once said that Lent is “a time to be dedicated in a special way to conversion and renewal, to prayer, to fasting, and to works of charity.” Lent allows our hearts to be transformed and our vision refocused on our heavenly goal. The good habits we embraced during Lent must not be left behind. They are tools that help us grow closer to God throughout the year. There are many distractions in life, but when we recall our Lenten commitments, we pray they will sustain us during Easter and beyond.

St. John Paul II also said, “… after these weeks of penance, we will experience the joy of Easter. Our eyes, purified by prayer and penance, will be able to behold with greater clarity the face of the living God.” Jesus’ ultimate sacrifice inspires our behaviour and assures us that he has paved the way to eternal life.

We know that Christ has triumphed over death and sin. He has opened the path to heaven. But as Easter people, we are called to live in a way that reflects that truth. Yes, Christ showed mercy to the Good Thief in his final moments, but we who know the story of salvation must not wait until death to turn to God. Each day we are called to grow in self-awareness, to seek forgiveness, to deepen our relationship with Christ and others, and to live with gratitude for his mercy.

In her diary, St. Maria Faustina shares Christ’s message of Divine Mercy, especially from Good Friday until Divine Mercy Sunday, the Sunday after Easter. During the joyful celebrations of the Easter Octave, we are called to intentionally seek God’s loving mercy.

The Philippines made history on April 27, Divine Mercy Sunday, by becoming the first nation in the world to consecrate itself entirely to Jesus through divine mercy.

In 2016 at the Pan-African Congress on Divine Mercy Sunday in Rwanda, bishops in Africa consecrated the continent itself to divine mercy. However, the Philippines is the first singular nation to do so.

“This is remarkable; this is really unprecedented. Never has this been done before in the history of the world — a country consecrating themselves to the divine mercy,” said Father James Cervantes of the Marians of the Immaculate Conception (MIC), a congregation devoted to spreading the message of divine mercy. “I believe the bishops are being inspired by the Holy Spirit to lead our country to holiness.” 

The bold initiative began with a single spark — a heartfelt letter from Father Cervantes to bishops across the country calling for a nationwide consecration to divine mercy. Dioceses responded enthusiastically, and soon the idea spread like wildfire.

The Permanent Council of the Catholic Bishops’ Conference of the Philippines (CBCP) gave its official approval, declaring that a national consecration to divine mercy would take place during all Masses on April 27 as part of the 2025 Jubilee Year celebrations.

Cardinal Pablo Virgilio David, president of the CBCP, issued a statement calling on all dioceses, parishes, religious communities, and Catholic institutions to participate in this landmark spiritual initiative.

“This nationwide consecration will be a profound expression of our trust in the divine mercy — a trust that remains our final refuge in these times of uncertainty and trial,” Cardinal David said. “As Our Lord Jesus said to St. Faustina, ‘I desire that my mercy be worshipped, and I am giving mankind the last hope of salvation; that is, recourse to my mercy.’” 

He described the national act of consecration as a “collective response of faith and hope” amid grave challenges facing the country and global community today — such as the threat of global war, widespread corruption, the erosion of truth, and persistent opposition to Church teachings on life and family.

The consecration was to take place during all Masses across the country on the second Sunday of Easter, Divine Mercy Sunday. The Prayer of Consecration to the Divine Mercy was to be recited in place of the general intercessions.

“It’s not just about reciting a prayer,” Father Cervantes told CNA. “It’s about being properly disposed — understanding what it really means to consecrate ourselves as a nation to the divine mercy.

Archbishop J. Michael Miller reacted with shock and grief to what Vancouver police called “the darkest day in Vancouver’s history after a man drove into a crowd of people at a Filipino street festival, killing 11 people and injuring numerous others.

The Archbishop said he mourned “the tragic and senseless loss of life”  that took place last night at Vancouver’s Lapu Lapu Festival. 

“We grieve the deaths of 11 people and the suffering of so many others. We hold especially close our beloved Filipino community, who are a treasure to our parishes and to our city.”

The attack took place on the eve of Divine Mercy Sunday, he said, when “we are reminded that the Risen Christ is near to the wounded, the suffering, and the brokenhearted. We entrust the souls of the departed to his mercy and pray for comfort and healing for all those affected.”

Social media was filled with expressions of prayer and solidarity from around the world and across Canada, with messages of support coming from Catholic school boards in Fort McMurray and Ottawa.

Poignantly, as Vancouver’s Filipino community was reeling from the violence, the Philippines became the first nation in the world to consecrate itself entirely to Jesus through divine mercy.

The Permanent Council of the Catholic Bishops’ Conference of the Philippines (CBCP) had given its official approval for a national consecration to divine mercy to take place during all Masses on April 27 as part of the 2025 Jubilee Year celebrations.

In the Archdiocese of Vancouver, condolences were sent to the Filipino community, who were included in memorial Masses Sunday at Gardens of Gethsemani Catholic Cemetery in Surrey, said Filipino ministry coordinator Deacon Raul Abella. He said he planned to meet with B.C. MLA Mable Elmore, who was a festival organizer.

Expressions of sorrow also came from the president of Providence Living, a Catholic health care organization in Vancouver with many Filipino staff members.

“There are no words to express the deep heartbreak brought on by the senseless tragedy last night at the Lapu-Lapu Festival in Vancouver,” said Mark Blandford, president and CEO. He noted that many staff likely had family and friends “deeply affected by this event.”

“I want you to know that myself, the board, and all of the Providence family stand with you today.”

Noting the “great pride in the strong Filipino representation among our staff,” Blandford said, “Everyone is devastated by this senseless tragedy and we know that the Filipino community is grieving deeply.”

Assessing a Pope—his life, his legacy—is fraught with risk, especially within days of his passing.

The obvious has already been said by those who were prepared well in advance. But some of us need time to assess him in the light of the void—the interregnum—that now confronts us. The Holy Spirit often works in silence, so this time before the conclave can offer a rich opportunity for reflection and discernment.

This raises a deeper question: Should we even assess? Rushing to evaluate, we risk getting caught in the swirl of instant analysis—in the currents of the day. But getting into those currents might not always be a bad thing. Pope Francis was often caught in them. And what’s the difference between being caught in a current and reading the signs of the times? G.K. Chesterton said that only a living thing can swim against a  current. Francis often seemed to get into these cultural eddies, and then come out with something generated by the Holy Spirit. It was in those eddies that he was defined by many, by how he was perceived—by both his critics and his supporters.

Eddies form when the main flow hits resistance—rocks, riverbanks, sudden turns—and the water circles back on itself. They can look like traps, places where momentum is lost. But they can also be pockets of stillness in an otherwise relentless current. In many ways, Francis’s eddies were often just that—resting places where something deeper could form.

Name 10 things Francis is most known for, and I’d suggest many were produced in eddies, not currents: “Who am I to judge?”, the residential school genocide comments in Canada, and the Pachamama statues controversy. Each of these became opportunities for him to be assessed, while something was being forged in the struggle of eddies.

Francis pushed me out of my comfort zone more than once. As a communications director, it was a constant challenge trying to keep up with his latest unscripted moments and then explain what he was actually trying to say. More often than not, a quick source check revealed there was far less controversy than people assumed.

Over time, I had to surrender my Benedictine left brain and make room for the Francis right brain—drawn less to argument and more to listening. It’s still a work in progress. I even had to step back from engaging in social media, which has little room for listening. I began asking myself: “Would Pope Francis post this?” And more often than not, the answer was no—he would simply listen.

And maybe that’s the most honest assessment I can offer right now. He’s been called many things: the People’s Pope, the speak-off-the-cuff-and-let-the-world-sort-it-out Pope, the Messy Pope, the Field Hospital Pope.

Three Vancouver Catholics—Archbishop J. Michael Miller, Paralympian Aaron Wong-Sing, and Ukrainian Catholic priest Father Mykhailo Ozorovych—have received King Charles III Coronation Medals in recognition of their exceptional service to Church, country, and community.

The medal honours Canadians who have made significant contributions to society or achieved accomplishments abroad that bring credit to the country. Thirty thousand medals were created for distribution across Canada.

Archbishop Miller was nominated by the Canadian Interfaith Conversation (CIC), a national coalition of faith-based organizations that promotes religious freedom and cooperation.

The organization recognized the Archbishop for his “outstanding service in fostering respect and understanding of religious traditions in Canada” and for his contributions to “the positive role faith communities make in Canadian civil society.”

Archbishop Miller was honoured for his pastoral work with diverse Catholic communities, including Filipino, Vietnamese, Korean, and Syro-Malabar Catholics; his support for national reconciliation efforts through Bill C-15, the federal legislation endorsing the UN Declaration on the Rights of Indigenous Peoples Act; and his leadership in promoting interfaith clinical pastoral education.

The CIC noted the Archbishop’s service at the Vatican’s Pontifical Council for the Pastoral Care of Migrants and Itinerant, and his establishing of offices for First Nations Ministry, Hispanic Ministry, Filipino Ministry, Chinese Ministry, and Ecumenism and Interfaith Relations.

The CIC also recognized his public stance against racism and anti-Semitism and his work with other faith leaders and the City of Vancouver  mayor to address Vancouver’s Downtown Eastside challenges.

The CIC also noted that Archbishop Miller was a founding member of the Multifaith Summit Council of British Columbia and, in 2024, entered into a Sacred Covenant with the Tk’emlúps te Secwépemc people on behalf of the Archdiocese of Vancouver.

A new Vatican-commissioned sculpture by Canadian artist Timothy P. Schmalz titled “Be Welcoming” was installed in St. Peter’s Square on Tuesday in the hopes of inspiring people to open their hearts to the poor.

Schmalz’s bronze statue — located near the Showers for the Poor and the Mother of Mercy Clinic in the colonnade of St. Peter’s Square — depicts a man seated on a bench “who appears to be a homeless person” carrying only two possessions: a full backpack on his shoulder and a stick in one hand.

The Vatican’s Dicastery for the Service of Charity said on Tuesday: “This stranger turns into an angel when you look at the other side of the sculpture: the roughness of his clothes becomes smooth, the bag he carries turns into wings and the hood turns into hair.”

Known for creating artworks that interact with its viewers, Schmalz’s Be Welcoming statue “invites you to sit next to him,” to contemplate the word of God and inspire people to carry out works of charity. 

Be Welcoming — the Canadian sculptor’s latest installation in St. Peter’s Square — is another “visual interpretation of a verse from the Letter to the Hebrews: ‘Do not forget to show hospitality to strangers, for by so doing some have unknowingly entertained angels’ (Heb 13:2),” the Vatican statement said.

The same Scripture verse also inspired Schmalz’s Angels Unawares sculpture — also located within St. Peter’s Square — which depicts 140 migrants of different ethnicities and nationalities standing on a boat. 

On Sept. 29, 2019, Pope Francis blessed that statue on the occasion of the Church’s 105th World Day of Migrants and Refugees.

“We are all invited to open our hearts because only then will we have the opportunity to see others as they really are, people with their humanity,” the Vatican statement read. “Touching a poor person, assisting a poor person, is a sacrament in the Church.”

“We give ‘a concrete face to the Gospel of love,’” the statement continued, quoting Pope Francis. “‘By offering them shelter, a meal, a smile, holding out our hands without fear of dirtying them’ we restore ‘dignity,’ and this touches ‘the heart of our often indifferent world.’”

Be Welcoming is the third Schmalz installation located in the vicinity of St. Peter’s Basilica. The Canadian artist’s “Homeless Jesus” statue, inaugurated in March 2016 during the Extraordinary Jubilee of Mercy, is located in the square in front of the Vatican’s apostolic charity offices.

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This Easter Vigil, the Catholic Church in England is expecting a decade-high surge of new entrants to the faith. There is anecdotal evidence of a particular increase in young men, who say their interest was sparked initially by Catholic apologists on social media and also by the traditional heritage of Catholicism.

Almost all English dioceses contacted by CNA reported a significant increase in both catechumens and candidates at the Rite of Election at the start of Lent compared with last year. Many had not seen comparable numbers for a decade.

The Diocese of Westminster, which includes much of the capital city London, said this year it has 252 catechumens and over 250 candidates, making a total of over 500 to be received into the Catholic Church at Easter — the most seen since 2018.

The adjacent Archdiocese of Southwark, which has a significant evangelization program, saw over 450 adults complete the Rite of Christian Initiation of Adults (RCIA) this year, more than the year before. Such levels have not been seen since Pope Benedict XVI allowed groups of Anglican communities to enter into communion in 2011 through the apostolic constitution Anglicanorum Coetibus.

“I don’t think it can just be put down to COVID recovery; there seems to be something fresh afoot,” said Mark Nash, Southwark’s director of the Agency for Evangelization and Catechesis. “The Holy Spirit is moving in a very particular way.” 

Although the candidates have a broad variety of backgrounds, some trends he has noticed include young men initially inspired by online U.S.-based evangelists and apologists such as Bishop Robert Barron, founder of Word on Fire; Father Mike Schmitz, a popular speaker, podcaster, and campus minister; Edward Sri, a theologian, author, and speaker; and Trent Horn, a Catholic apologist and podcaster.

Nash has also noticed more from atheistic countries.

“As part of my work, anecdotally, going to a number of parishes, groups I’ve been in, there has been a large number of younger people — particularly men,” he said. “Increasing numbers of Chinese… in Southwark we are blessed with a panoply of ethnicities. It is really is the Church universal; it is massively edifying.”

The diocese published a video of interviews of four candidates who expressed a variety of reasons and motivations for becoming Catholic, including the witness of the early Church fathers, the experience at a Catholic school, and the powerful faith of a young child. 

A musician living a “rock-and-roll life” spoke of feeling drawn to Mary. “I knew that it was something real and strong and pure,” Vedina-Rose said in the video. “Mary gives me so much comfort and love and understanding, and whenever there have been moments where I felt doubt or I felt lonely or I felt rejected all I have to do is call on Mary and I just feel this comfort… I just love Jesus.”

According to biblical scholars, St. Paul spent 18 months in Corinth (AD 50–51) founding the church there (Acts 18:1–18). Sometime between AD 51 and AD 53, St. Paul wrote a letter to them with moral instructions: “I wrote to you in my letter not to associate with sexually immoral people.” (1 Cor 5:9)

In the spring of AD 54, St. Paul sent the First Letter to the Corinthians from Ephesus via his delegate St. Timothy. That same year, St. Paul made a “painful visit” to Corinth (2 Cor 2:1), and he also wrote them a “tearful letter” (2 Cor 2:4; 7:8) after that visit.

The “tearful letter” was delivered through St. Titus. Afterward, St. Paul met Titus and heard from him both good news and new challenges regarding the church in Corinth. Hence, in the spring of AD 55, St. Paul sent the Second Letter to the Corinthians from Macedonia via St. Titus.

St. Paul wrote, “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.” (2 Cor 1:3–4)

The word comfort literally means to come to one’s side. A fourth-century biblical commentator known as Ambrosiaster wrote, “Paul mentions two kinds of consolation. One is the sort by which people who are suffering distress unjustly on account of the name of Christ find consolation in being set free. The other is the consolation of those who, when they are grieved because of sins, receive consolation from the fact that hope of forgiveness is promised to them when they mend their ways. This happens amid a community of those who have received consolation from God and been rescued from distress.”

In 2 Cor 1:12–24, St. Paul explained his change of plans. St. John Chrysostom commented: “Paul did not want to go to Corinth in order to plunge the Corinthians into despair. Instead, he stayed away so that they would reform themselves, fearing what might otherwise happen if he did come.”

St. Paul wrote, “For our boast is this, the testimony of our conscience, that we behaved in the world with simplicity and godly sincerity, not by earthly wisdom but by the grace of God, and supremely so toward you.” (2 Cor 1:12) 

Ambrosiaster commented: “The boast of Paul’s conscience was simplicity and sincerity, qualities which belong to God’s teaching. In his first letter Paul had criticized teaching based on earthly wisdom, and he alludes to that again here. He accused preachers of that kind both because they preached according to the wisdom of the world and because they were doing it in order to make money.

Jesus will be heading into the garden soon. At this point in our Lenten journey, are we ready to go with him? Maybe we can take a few pointers from an old-time folk song.

I recently heard Garden Song, a tune that I had long forgotten about. Its catchy melody and rhyme triggered childhood memories of singing along, not realizing at a young age the significance of the lyrics.

Written by David Mallette and made famous in 1979 by the unmistakeable voice of singer John Denver, Garden Song is often associated with a folksy, perhaps even environmentally friendly, outlook on life, some might say aimed primarily at children (some readers may remember when Denver sang this song on The Muppets. But when I heard it a few weeks ago it struck me in a very Lenten way.

“Inch by inch, row by row, gonna make this garden grow. All it takes is a rake and a hoe and a piece of fertile ground,” sings Denver. “Inch by inch, row by row, someone bless these seeds I sow. Someone warm them from below til the rain comes tumblin’ down.”

Aren’t we all trying to cultivate our spiritual gardens in Lent? Lent is a time to “dig” deep into the soil of our lives. We can take time to really evaluate what makes up that soil. Is it nutrient rich? Does it have all the elements needed to grow fruit that will nourish our souls? What does nutrient-rich spiritual soil even look like? In Lent, we are told that we build up our soil with prayer, fasting and almsgiving. Have we made these three pillars a priority, and are we ready to turn the corner into Holy Week?

“Pullin’ weeds and pickin’ stones, man is made of dreams and bones,” goes the third verse.

I couldn’t think of a better image to describe the Lenten journey than “pullin’ weeds and pickin’ stones.” Have we successfully pulled some weeds and picked some stones? Are we still battling the weeds and stones (maybe boulders?) of sin in our lives? Have we cleared the soil of our nagging vices of sins against charity, lack of prayer, addiction to things that take us away from God? Have we gone to confession lately?

The song continues: “Feel the need to grow my own, ‘cause the time is close at hand.” The time is indeed close at hand. We will soon recall Jesus’s agony in the Garden of Gethsemane on Holy Thursday after the celebration of the Mass of the Lord’s Supper. Are we ready to accompany Jesus on that garden journey? How does our garden compare to that garden?

It’s been six years, going into a seventh. Well, not quite, but hear me out. I still love my phone, even though it no longer receives operating system updates.

Seems I’m not alone when it comes to the Note 9 from Samsung. I started out with the “8” model back in 2018, buying it outright and using it subsequently on a month-to-month basis with Telus Mobility.

I came into the Android ecosystem quite by accident, when I won an early Samsung S IIX phone in an online contest. I say “by accident,” but as a physics and computer sciences teacher it was only natural I’d be drawn to the Android world. The closed nature of the Apple system didn’t appeal to me, aside from using a MacBook Air for a few years, although alongside a Chromebook and various Windows computers.

My Note 8 purchase was the first time I actually bought a phone. Previously I had phones related to my work, phones going back to the BlackBerry days. That contest-win phone hooked me on the Android platform and its freedom to explore, much different from the iPod/iPad/MacBook environment I had used at one time.

With the Note 8 I was immediately captivated by the large screen and the pen it came with, the so-called S Pen, which was part of what made the Galaxy Note lineup unique. This pen makes for easy markups of images and graphics, as well as selective captures of text, both highly useful if, like me, you are an avid poster to various social media platforms.

I was devastated when my Note 8 was destroyed by a gravel truck driving over it, a story I previously wrote about in this space. The phone was initially lost but eventually found, all but unrecognizable, thanks to Google’s Find My Phone service. I immediately replaced the unusable “8” with a used Note 9 equipped with a new battery.

Another aspect that made the Note 8 special, aside from the S Pen, was that this phone was almost entirely paid for from an experimental foray into cryptocurrency—singular, Bitcoin—as no others of any consequence existed back then. And, yes, the gain was reported on the tax return that year.

So why stick with the Note phone? Well, let’s list some of the reasons for the replacement Note 9. Gorgeous screen, as good now as when the phone was new. Part of the appeal of the screen is the curved vertical edges. These are used for additional menuing features. I can keep a number of frequently used applications in these sidebar menus, effectively expanding the front screen. Terrific camera at the time of introduction, and still pretty good after all these years.

Ask any religious sister, and she will share a litany of lessons and blessings from her time serving the Church. As they celebrate their 60th anniversaries as sisters, the lists Sister Nancy Brown and Sister Margaret Sadler offer are almost too long to record.

Both sisters spoke with The B.C. Catholic during the bi-annual Catholic Women’s League Sisters Appreciation Dinner, held March 3 at the Italian Cultural Centre. This year’s event was one of the largest, with 400 people packing into the large conference hall.

“Nuns don’t retire, they get retreaded,” Sister Sadler joked.

The Saskatchewan-born, B.C.-raised Sadler is a Sister of the Child Jesus. Social justice has always been a significant concern for her and was a focus during her time as a teacher. She has worked with Development and Peace throughout her time as a religious sister.

One of her highlights is the decades she spent working with Indigenous peoples in Northern Manitoba. The First Nations people she worked with challenged her, giving her a deeper appreciation for nature and respect for God’s creation.

After “being retreaded,” Sister Sadler became director of formation for Sisters of the Child Jesus associates, providing spiritual direction to the lay arm of the congregation. order.

During the Jubilee of Hope, the diamond jubilarian said the Holy Spirit gives her hope. “I couldn’t live if I didn’t believe in the Holy Spirit,” she said.

Another of the diamond jubilarians, Sister Nancy Brown, needs no introduction—the occasional B.C. Catholic contributor and founding member of Covenant House Vancouver has a long record of social justice work within the Archdiocese.

With a wry smile, she describes the last 60 years as “interesting.”

Looking at her history, she seems to have done it all: educator, university chaplain, novice director for the Sisters of Charity in Halifax—there aren’t many areas of religious life she hasn’t dedicated at least a small part of her life to.

The most recent chapter of her life as a sister has been the longest and is the one she speaks most about. Her time with Covenant House has been multifaceted: pastoral counsellor, senior manager, ombudsperson—she has done it all.

Her work at Covenant House has fostered her love for social justice, service for the marginalized, and advocacy for those without a voice.

Sister Brown is heartened by the recent trend of lay people taking responsibility for their parishes and for the Church more broadly. Their sincerity gives her hope for the future, she says.

By Father Larry Lynn

A crack in the culture of death?

I’ve been involved in the pro-life movement for about 14 years. For many others, it has been twice or even three times that long. Upon awakening to the horror inflicted on individual pre-born humans and the exponential societal damage it causes, we “come to ourselves,” like the Prodigal Son in the parable. We begin to grasp the enormity of the problem we are facing. The abortion mindset has grown exponentially since the 1960s. What was once a strong taboo seems to have been embraced by the whole world in a remarkably short time. It boggles the mind.

How can we possibly fight such a juggernaut as the culture of death? It is pervasive, and if you speak against it, you are labeled as fringe. Your point of view is not welcome in the public square.

But once the mind’s eye is opened to the truth that no one has the right to take an innocent human life, the size of the giant no longer matters. We must not be afraid; we must confront the giant. Because the giant is a big lie, and truth is eternal.

So many people have been standing against abortion, witnessing publicly and praying steadfastly for years, reaching out one soul at a time. Years and years of prayer often pass with little visible change, and it can become daunting. Yet we continue to pray, persevere, and find ways to support women who might be considering abortion. It’s a process that works person to person, soul to soul. Sometimes a life is saved—just one soul. But one soul is more valuable than the whole universe.

The potential closing of the Bagshaw abortion mill is undoubtedly good news. Any time an abortion mill closes, it’s a victory. I believe that our prayers, public witness, diligence, and faithfulness are making an impact on that massive abortion juggernaut. I think I see a crack in their seemingly impenetrable armour. It’s a sign that it is possible to change hearts and minds throughout the country, one soul at a time. We’ve seen it happen in the United States. The tide is turning there. Planned Parenthood is in disarray, largely due to the prayer and witnessing of 40 Days for Life, the March for Life, and many other initiatives.

It only makes sense because truth always wins in the end.

Father Lynn is the pro-life chaplain for the Archdiocese of Vancouver.

One clinic closes, but the fight continues

By John Hof

Thirty-five years ago, pro-lifers gathered outside this abortion facility at 1177 West Broadway. We prayed it would not open. We prayed that those responsible for this travesty against the unborn would come to their senses.

Passion Sunday, Year C
First Reading: Is 50:4-7
Second Reading: Phil 2:6-11
 Gospel Reading: Lk 22:14-23:56 

The Church’s Holy Week liturgy is (in Hebrew) a zikaron of the first Holy Week, re-presenting, re-actualizing, and re-newing it so that we truly re-live it and participate in it, not just remember or commemorate it. The more we know about it, therefore, the better.

About 600 BC, Daniel had foretold that Judea would be conquered by Babylon, Persia, Greece, Rome, and then “the God of heaven.” Under Rome, therefore, Jesus’ contemporaries expected the Messiah, their hereditary King, to come soon to save them from Rome.

Jesus had avoided earlier attempts to crown him, but on Palm Sunday – knowing that “the hour” had come – he asked for an ass and her colt, mounted, and so entered Jerusalem, fulfilling the prophecies of a King who would come “riding on an ass.” Accordingly, the people greeted him as Saviour and King.

(They rejected him on Friday because, seeing him in Roman custody, they thought he had deceived them.)

During the next three days, Jesus prepared for the Passover, the Jews’ annual zikaron of the Pasch, which included sacrificing and eating the Paschal lambs. “I have greatly desired to eat this Passover with you before I suffer,” he told his apostles on Thursday evening. However, this Passover was different.

First: the lambs were slaughtered in the temple at twilight on Friday and eaten in the people’s homes on Saturday, but Jesus started his Passover after twilight on Thursday.

Second: there was no ordinary sacrificed lamb. Instead, Jesus took bread and said, “This is my body.” Then he took a cup and said, “This is my Blood, the blood of the covenant, to be poured out on behalf of many for the forgiveness of sins.”

Third: the final cup of wine was omitted; Jesus declared that he would not drink wine again “until the day when I drink it new with you in my Father’s reign.” Accordingly, he refused wine on his way to crucifixion. Only on the cross did he take it and say, “It is finished.”

Jesus died at 3 p.m. on Friday – before sunset, and therefore, by Jewish reckoning, on the same day as he had begun his Last Supper. Together, the Last Supper and the Crucifixion comprised what Christians soon came to regard as Christ’s Passover.

Jesus began it sacramentally at his Last Supper on Thursday evening, under the appearances of bread and wine, but he could not finish it until his bloody death on the cross, for in the new Passover, he himself was the sacrificed Lamb.

The new Passover – Christ’s Last Supper/Crucifixion – like the old, comprised a sacrifice and a meal.

Canada’s Finance Department has avoided providing a clear answer to a written appeal from the Canadian Conference of Catholic Bishops (CCCB) urging the federal government not to adopt budget recommendations that would strip charitable status from “anti-abortion” and “advancement of religion” nonprofit organizations.

A statement provided to The Catholic Register in Canada on March 13 by the department’s media relations officer, Marie-France Faucher, did not reference the CCCB or its specific concerns surrounding recommendations 429 and 430 of the pre-budget consultations in advance of the 2025 budget.

In her email response, Faucher said “the government of Canada recognizes the vital role charities play in delivering essential services to those in need” and provided general information about how an organization may apply for charitable registration under the Income Tax Act.

Her only comment about the next budget was that the Finance Department “continues to explore ways to ensure the tax system remains fair and effective in supporting Canadians and the organizations that serve them.”

The CCCB’s permanent council sent its March 10 letter to then-Finance Minister Dominic LeBlanc and a follow-up letter on March 18 to François-Philippe Champagne, who was appointed finance minister on March 14 by newly minted Prime Minister Mark Carney.

The CCCB said a clearer stance on the concerns is required soon, highlighting in its letters that “40% of all charitable organizations in Canada are faith-based.”

The bishops said depriving these organizations of charitable status “would decrease donations, causing their revenue to dwindle, thus crippling their ability to inspire, operate, and maintain essential social services that benefit the wider community.”

Among the 14 signatories are conference president Bishop William McGrattan of Calgary, vice president Bishop Pierre Goudreault of Sainte-Anne-de-la-Pocatière, Cardinals Francis Leo of Toronto and Gerald Lacroix of Quebec, and Montreal Archbishop Christian Lépine.

Campaign Life Coalition (CLC) applauded the permanent council’s letter.

“Thank God the Canadian bishops have joined in this fight to save Christian Canada,” said CLC national president Jeff Gunnarson. “Canada, as our charter states, is founded upon principles that recognize the supremacy of God. The government is attacking the very foundation of our country with these proposals. United together we will stave off this governmental assault on our nation and our treasured faith.”

Chalice, a Canadian Catholic international child sponsorship charity headquartered in Bedford, Nova Scotia, is one of the nonprofits registered with the Canada Revenue Agency that would be targeted by recommendation 430.

Chalice founder and president Father Patrick Cosgrove said in an email the recommendation “reveals a negative bias against religion that is not supported by the evidence that active faith and the practice of religion have a measurably positive impact on society and the individual.”

Umbrellas were raised and prayers sent heavenward as a small band of Catholics gathered in a relentless downpour to celebrate the midway point of the Archdiocese of Vancouver’s 40 Days for Life campaign.

The annual Lenten pro-life campaign has yet to bear legislative fruit in Canada, as the country’s politicians continue to refuse to pass laws to place any restrictions on abortion.

But the two dozen men and women at the March 23 rally showed no signs of discouragement as they joined with Father Larry Lynn, the Archdiocese’s pro-life chaplain, in saying a heartfelt Rosary.

“I’ve never heard the Hail Mary prayed with so much reverence and, well, ardour,” said participant Alex Fantillo. “It was truly inspiring.”

The rally’s guest speaker, Father Mark McGuckin, boosted spirits with a speech that celebrated pro-life activists’ courage and faithfulness.

Father McGuckin, the pastor of St. Francis de Sales Parish in Burnaby, said the commitment shown by campaign participants evoked the spirit of Our Lady of Sorrows.

“Matching Our Blessed Mother’s wounded heart as she knelt before the cross on Mount Calvary, our collective hearts are heavy with the manifold tragedies that lie before us,” Father McGuckin said later. “The steamroller of the culture of death in our society continues to crush our most vulnerable brothers and sisters.”

Father McGuckin said the pro-life faithful are responding by matching “the fearless, forward motion” of the Blessed Mother who drew close to Our Lord at the foot of the cross when most devotees and loyalists abandoned him.

“Our call is just to remain faithful, in the lighter times and in the heavier times,” he said. “We are kneeling in sorrow with Our Blessed Mother, and we also stand, resolute, next to her.”

As he stood under an umbrella held by Father Lynn, Father McGuckin encouraged Catholics to remain faithful to their convictions and to continue to put that faith into action.

“This is the age now of victory,” he said. “This is the age of the Church, and no amount of darkness will be able to eclipse that truth about the sacredness of life that we have been entrusted with to share.”

Fantillo, a parishioner at St. Joseph’s in Mission, said he was motivated to drive 75 kilometres through stormy weather to gather with his fellow pro-life faithful and hear Father McGuckin, who “never fails to inspire.”

“Father Mark needs thanks as he took us to the next level, promoting the most holy missionary call that will, sooner or later, stir in us all,” he said.

Shortly before returning to his home in the Vatican on Sunday, Pope Francis made a brief appearance from a fifth-floor balcony of the Gemelli Clinic in Rome to a crowd of faithful gathered outside the hospital.

The moment marked his first public engagement in weeks. Waving and giving a “thumps-up” before blessing the faithful gathered outside Rome’s Gemelli Hospital, the Pontiff briefly thanked one well-wisher for bringing flowers for the occasion.

After the short interaction, the Holy Father was discharged from the hospital and taken to the Basilica Santa Maria Maggiore, where he delivered flowers to place before the icon of the Virgin Salus Populi Romani.

Afterward, he returned to the Vatican, according to the Holy See.

The Pontiff prepared a written message published by the Vatican while briefly appearing at approximately noon to greet the faithful and impart his blessing.

“During this long period of hospitalization, I have had the opportunity to experience the patience of the Lord, which I also see reflected in the tireless care of doctors and health care workers as well as in the attentiveness and hopes of the patients’ families,” Francis noted.

“This confident patience, anchored in God’s love that never fails, is truly necessary for our lives, especially to face the most difficult and painful situations.”

In his written address, the Pope reflected on this third Sunday of Lent’s Gospel reading about the barren fig tree, drawing parallels between the patient farmer in the parable and God’s merciful approach to humanity.

On the situation in Gaza, the Pope called for a ceasefire and “that weapons be silenced immediately; and that there be the courage to resume dialogue, so that all hostages may be freed and a definitive ceasefire reached.”

Francis emphasized that the humanitarian situation in Gaza “is once again extremely serious and requires the urgent commitment of the warring parties and the international community.”

On a more positive note, the Holy Father expressed satisfaction with diplomatic progress in the Caucasus region.

“I am pleased, however, that Armenia and Azerbaijan have agreed on the final text of the peace agreement,” he said. “I hope that it will be signed as soon as possible and can thus contribute to establishing a lasting peace in the South Caucasus.”

Prior to his window appearance and return to the Vatican, Pope Francis briefly met with medical staff and the hospital leadership to thank them for his treatment.

Hospital officials indicated on Saturday that the Pope will continue convalescing at his apartment in Casa Santa Marta for at least two months and will require ongoing oxygen therapy during his convalescence.

TORONTO—For anyone troubled by the state of society or the world, MP Garnett Genuis offers a message of hope and encouragement from St. Peter, who knew something about trouble and sacrifice in times of political distress.

“But even if you should suffer because of righteousness, blessed are you. Do not be afraid or terrified with fear of them…. Always be ready to give an explanation to anyone who asks you for a reason for your hope, but do it with gentleness and reverence, keeping your conscience clear.” (1 Pet 3:14-16) 

The Alberta Conservative MP for Sherwood Park – Fort Saskatchewan is also co-chair of Parliament’s Canada-Holy See Friendship Group and spoke recently in the comfortably-crowded common room of Toronto’s Ernescliffe College.

Peter’s message, Genuis said, is for the whole Church, and Catholic citizens hold a critical public office.

It’s up to Catholics, acting individually and together, to make Canada the place it should be through a realistic, open-eyed, patriotic love by Catholics sharing their stories boldly and clearly, projecting their convictions with hope and respect for all who hear them.

No matter how bad things might seem, giving up is no option, he said.

“The idea of giving up on our country should horrify us as citizens,” Genuis said. Instead, Catholics must take up their democratic duties.

Quoting then-Senator John F. Kennedy, he said, “In the final analysis, the kind of government we get depends upon how we fulfill those responsibilities. We, the people, are the boss, and we will get the kind of political leadership, be it good or bad, that we demand and deserve.”

That responsibility, said Genuis explained, means participating at all levels of government and society, in accordance with one’s well-formed conscience and political affiliations. 

For guidance, Genuis pointed to three under-used channels of participation at the federal level:  parties, petitions, and Parliamentary consultations. 

Political parties, he said, fill a fundamental role in shaping democracies by defining the policies that they intend to pursue in government.

It’s also surprisingly easy for individual citizens to have a significant voice in party processes, given that party membership fees tend to be low and only a small fraction of the Canadian electorate join a party.

Every member of a party is entitled to vote in leadership races, and volunteer service on committees and campaign activities can greatly increase one’s scope for influence, Genuis said.  Even going door-to-door provides opportunities for faithful, persuasive exchanges with the public.

As for petitions, these come in many forms, with varying degrees of potential effect. Online petitions can be used persuasively by elected representatives, lobby groups, and other advocates, and can offer the advantage of connections to their sponsors, such as email lists. 

Prime Minister Mark Carney is poised to trigger a snap federal election for late April or early May on Sunday by asking Governor General Mary Simon to dissolve Parliament, setting in motion what could be the most consequential national vote in generations.

As Canadians prepare for the upcoming campaign, Canadian Conference of Catholic Bishops (CCCB) president Bishop William McGrattan urged Christians to get involved in the electoral process. 

“I think it is important to realize we do have this freedom and also the responsibility to exercise a decision that will support the country in moving forward in a way that respects common values,” said Bishop McGrattan, who is Bishop of Calgary.

Discourse between relatives, friends, co-workers and fellow churchgoers about the daily news and philosophical debates about the soul of the nation will magnify during the campaign timeframe.

Instead of adopting a combative and intolerant posture during a political discussion with someone expressing clashing viewpoints, Bishop McGrattan said people can exchange ideas charitably.

“I think the first step is to make sure that one is educated or aware of the issues so that one can speak with a certain degree of knowledge,” said Bishop McGrattan.

“And then be open to listening to another person’s perspective and question why they might hold that particular perspective on an issue. Maybe then say, ‘from my perspective of my life of faith, I see this in this light.’

“Faith is not a political position, but faith provides values that we need to be reflecting in our discussions and in making decisions regarding the future of a country and a society.”

Catholics, specifically, are encouraged to resist being one- or two-issue voters by meditating upon all seven core principles of Catholic Social Teaching (CST):

•    Dignity of the human person from conception to natural death;

•    Call to family, community and participation;

•    Rights and responsibilities;

•    Option for the poor and vulnerable;

•    The dignity of work and the rights of workers;

•    Solidarity;

•    Care for God’s Creation.

Lay associations, such as the Society of St. Vincent de Paul, the Catholic Women’s League, the Knights of Columbus, Development and Peace-Caritas Canada, and pro-life groups that champion these values with their respective missions have been active in previous election cycles.

Bishop McGrattan suggested clergy can meaningfully assist these groups by being aware of the realities of food insecurity, mental illness, euthanasia, and health-care barriers in their local context and then “bring those to the attention of our faithful in their discernment and education as the election unfolds.”

For discernment, he said prayer to the Holy Spirit for guidance and wisdom is “essential at this time as we prepare to go into an election.”

A B.C. Catholic reader and frequent letter writer reached out to us “with astonishment” over last week’s obituary of Sister Dorothy Bob, a Sister of St. Ann who died in Victoria at the age of 92.

Marianne Werner noted that Sister Dorothy Bob had discerned becoming a sister of St. Ann while she was at the Kamloops Indian Residential School. 

Yes, the Kamloops Indian Residential School.

Werner wondered whether Sister Bob had ever been interviewed about her experiences at the school. “Working as a young woman cook at the Kamloops Indian Residential School, she must have seen and heard how students were treated there,” said Werner.

 For many, the Kamloops Indian Residential School has become the embodiment of cultural, if not literal, genocide, to the point that the federal government is thinking about making it a crime to “deny” the veracity of any allegation made by anyone about the school.

Yet, Sister Bob was “impressed sufficiently by the work of the Sisters to become a Sister of St. Ann herself,” notes Werner, and she went on to work in other residential schools.

Above, Sister Dorothy Bob in 1996, and at right in 1959. (B.C. Catholic files)

With a little research, it turns out there is more information about Sister Dorothy Bob’s upbringing. Born on the Fountain Reserve, now the Xaxli’p Band, near Lillooet, Dorothy Bob was an Interior Salish of the Lillooet tribe. 

She attended Kamloops Indian Residential School as a young girl but left after four years to care for her sick mother. She later worked as a cook at the school. Determined to complete her education, she undertook private study in Victoria, finishing Grades 5–10 in one year and then completing Grades 11 and 12 the following year at Camosun College.

She told The B.C. Catholic in 1990 that she recalled searching for a religious community but not knowing how to begin the process. “I kept looking for a community, but I did not know how to become a sister,” she said.

It was only when a Sister of St. Ann approached her and asked if she had ever wanted to be a sister that she took the next step.

“I said ‘yes,’ and that’s how it started,” she recalled, admitting to feeling “a small amount of fear” about the application process. With the guidance of a supportive sister and her trust in God, she overcame the hurdle and embraced her vocation. And so, in her early 20s, Sister Bob entered the Sisters of St. Ann, becoming the first Indigenous girl to do so in the congregation’s hundred-year presence in British Columbia.

On a chilly February morning with light snow falling, hundreds of parish representatives gathered in Coquitlam at Our Lady of Lourdes Church for a planning meeting over coffee and conversation. Volunteers shared their hopes and strategies for this year’s 40 Days for Life campaign, energized by a shared commitment to prayer, witness, and defending life. 

“We’re not organizing an event for one day but a movement that takes place over 40 days and involves hundreds of people,” said Father Larry Lynn, pro-life chaplain for the Archdiocese of Vancouver. “It is certainly unique in that regard.”

The meeting set the stage for what Father Lynn says has been an encouraging start to the campaign. As the largest coordinated pro-life effort in the world, 40 Days for Life unites people from all walks of life in a mission to affirm the dignity of human life and resist cultural forces threatening to dehumanize it.

“It is a stand against the killing of innocent human life in all its forms, starting with abortion and euthanasia,” said Father Lynn. “But it also includes actions that reduce the dignity of human life through torture, murder, human trafficking, slavery, and any other form of violence or neglect.”

Unfortunately, many see abortion or euthanasia as “positive, even necessary actions,” he said. “If you have a basic understanding of Catholic social justice teaching, you would be able to respond that we are the Imago Dei. We are made in the image and likeness of God, and we are all equal in dignity, no matter our circumstances.”

Over the past several decades, a “politics of progression” influenced by philosophers who deny the existence of God has taken hold, he said. “Their ideas have been infused into how society thinks and speaks about human life.” Talk about “reproductive rights” fails to acknowledge that life in the womb “is as worthy as any other.”

Statistics bear out his point. According to the World Health Organization, about 73 million abortions are performed worldwide each year. In Canada alone, there were 97,211 abortions in clinics and hospitals in 2022, according to the Canadian Institute for Health Information. Meanwhile, euthanasia accounted for 15,343 deaths in Canada last year, representing five per cent of all deaths. Since euthanasia was legalized in Canada in 2016, there have been 60,301 deaths by assisted suicide.

That’s why prayer is at the centre of pro-life efforts, Father Lynn said. “It’s about changing hearts and minds.”

A focus of this year’s campaign is shedding light on how modern medical and technological advances, such as commercial surrogacy, fetal farming, in vitro fertilization (IVF), gamete donation, and cryopreservation (freezing embryos), increasingly commodify human life.

Sebastian Lai, son of Hong Kong Catholic democracy advocate Jimmy Lai, said this week his father is “still fighting for his beliefs” while he remains imprisoned in “inhumane” conditions and his national security trial drags on. 

Lai, the founder of the pro-democracy newspaper Apple Daily and a human rights activist, has been on trial since December of 2023 for allegations of colluding with foreign forces under a national security law put in effect by the communist-controled Chinese government. 

He was originally arrested in 2020 and has been convicted on several other charges over the course of his detainment. 

The 77-year-old has been in solitary confinement in Hong Kong for more than four years, where “he doesn’t get to see anybody. He doesn’t get natural light, and he’s denied the Eucharist as well,” Sebastian Lai said at a press conference on Tuesday in Washington, D.C. 

Vancouver Archbishop J. Michael Miller is among a group of Catholic leaders from around the world who in 2023 called upon the government of the Hong Kong Special Administrative Region to release Lai.

Noting the situation in Hong Kong “greatly concerns” Vancouver Catholics, especially in the Asian Catholic community, Archbishop Miller said there is an obligation to help those unjustly persecuted.

“Christian charity leads us to pray and do all we can from a practical perspective to help those who are facing persecution,” he said. 

“Mr. Lai is a person of faith who is being silenced and imprisoned for his pro-democracy convictions. Justice demands that we speak up for them and give them a voice.”

His son said the trial had just finished cross-examinations. In the courtroom, Lai was reported to be “skinnier,” but “still very sharp.”

The trial was supposed to last 18 days, Sebastian said, but has now run for well over 100. “He’s not going to get sentenced until either end of this year or the start of next year,” he said. 

The lead of Jimmy Lai’s international team, Caoilfhionn Gallagher, further explained the trial timeline and the anticipated outcome.

“We’re waiting for the closing submissions, and disgracefully, there’s a very, very long delay until early August before the closing submissions,” Gallagher said. “That’s a gap of almost five months in the middle of a trial when you’re dealing with an elderly man who’s diabetic, who’s already been in prison and in solitary confinement for over four years.”

“After that, there’ll be a pause, we don’t know how long before the judges give their verdict. But we think that’s only going one way,” she said. “We think it’s going to be a guilty finding, because he’s being tried under a law which essentially criminalizes dissent.”

John Paul II Pastoral Centre staff lined the balcony and crowded the ground floor to welcome Archbishop Richard Smith for his first official visit to Vancouver, his soon-to-be home and archdiocese.

After flying in from Edmonton and navigating Vancouver morning traffic, Archbishop Smith told pastoral workers he was deeply touched by their welcome.

As part of his visit, he sat down for an interview with Archbishop J. Michael Miller and Deacon Zak Santiago, a Vancouver actor and permanent deacon at Holy Rosary Cathedral.

During the 30-minute conversation, the two archbishops shared their thoughts on topics ranging from evangelization and parish renewal to truth and reconciliation with Indigenous peoples.

For his part, Archbishop Miller introduced the Archdiocese and its unique character, praising the Proclaim Movement as an engine for evangelical formation, reviewing the Sacred Covenant signed with the Tk̓emlúps First Nation, and describing some of the ways parishes are embracing renewal through innovative approaches to co-responsibility and parish leadership.

“What’s really important is to learn from the local people here and members of the local Church,” Archbishop Smith said. “What really are the dynamics at play here in Vancouver?”

It’s important, he said, “that we don’t rush forward with answers to questions that people aren’t asking,” adding he wants to get “a better sense, a deeper sense of what is going on here [in Vancouver].”

Archbishop Smith emphasized that truth and reconciliation should move the Church not only to listen to Indigenous peoples but to learn from them as well. He praised their focus on the Creator and their tradition of beginning gatherings with prayer.

Vancouver’s new shepherd is also eager to learn more about parish renewal initiatives in the Archdiocese.

“I want to keep to the fore the idea of co-responsibility,” he said. “We all have these God-given gifts that come to us through baptism. How do we work together, collaborate, and grasp the co-responsibility that we all have for the mission [of evangelization]?”

Archbishop Smith and Archbishop Miller both received their episcopal appointments in  2007, and they were asked about leaving their episcopal appointments.  

For Archbishop Smith, leaving his longtime home of Edmonton comes with some sadness, but he said he is ultimately excited about the opportunities the Church in Vancouver offers.

Archbishop Miller, on the other hand, said he has had time to process the emotions of the change.

Pope Francis had an uneventful night in Rome’s Gemelli Hospital and continues to rest, the Holy See Press Office said Thursday morning.

“The night passed quietly; the Pope is still resting,” the press office said.

On Wednesday evening, the press office released a statement providing the daily medical update on Pope Francis’ health.

“The Holy Father remained stable today as well, without any episodes of respiratory insufficiency,” said the statement.

“As planned, he utilized supplemental, high-flow oxygenation, and non-invasive mechanical ventilation will be resumed tonight.”

Pope Francis “increased his respiratory and active motor physiotherapy” and spent the day in his armchair.

“Given the complexity of the clinical situation, the prognosis remains guarded,” the statement continued.

On Ash Wednesday, in a private apartment on the 10th floor, “the Holy Father participated in the rite of the blessing of the Sacred Ashes, which were imposed on him by the celebrant. He then received the Eucharist.”

The Pope later “engaged in several work activities,” including making a call to Father Gabriel Romanelli, the parish priest of Holy Family Church in Gaza.

“In the afternoon, he alternated between rest and work,” the press office said.

Pope Francis has been receiving treatment for bilateral pneumonia at Gemelli Hospital since he was hospitalized on Feb. 14.

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2nd Sunday of Lent, Year C
First Reading: Gn 15:5-12, 17-18
Second Reading: Phil 3:17–4:1
Gospel Reading: Lk 9:28b-36

In this Sunday’s readings, Jesus is transfigured, and St. Paul tells us that Christ will “transform the body of our humiliation that it may be conformed to the body of his glory.”

The Church confirms it in the Preface: God filled “with the greatest splendour” the bodily form Jesus shares with us, to show us how what first “shone forth” in the Church’s Head “is to be fulfilled” in his Mystical Body, the Church.

Almost universally, non-Christians oppose Christian faith in the resurrection of the body, St. Augustine noted. Many believe vaguely that the soul survives death, but Christians believe that at the end of the world, Christ will raise even our bodies.

To the Sadducees, who denied it, Jesus said unambiguously, “You are badly misled, because you fail to understand the Scriptures or the power of God.” To Martha, he said, “Your brother will rise again.” When she replied, “I know he will rise again, in the resurrection on the last day,” Jesus said, “I am the resurrection and the life.”

When the risen Jesus first appeared to his apostles, “they thought they were seeing a ghost,” and they panicked, but Jesus showed them the holes left by the nails that had held him to the cross and said, “Look at my hands and feet: it is really I. Touch me, and see that a ghost does not have flesh and bones as I do.” Since the apostles were still incredulous for sheer joy and wonder, he asked, “Have you anything here to eat?” and they gave him a piece of fish, which he took and ate in front of them.

Clearly, therefore, Jesus’ risen body was recognizably his own. However, he did not return to his previous earthly life. For example, he was, occasionally, hard to recognize, and could appear and disappear, even through locked doors.

That is what we can “look forward” to. We say we believe it in the Creed every Sunday. However, we still wonder how the dead will be raised and what kind of body they will have.

St. Paul explains: “The seed you sow does not germinate unless it dies…. So it is with the resurrection of the dead. What is sown in the earth is subject to decay; what rises is incorruptible. What is sown is ignoble; what rises is glorious. Weakness is sown, strength rises up. A natural body is put down and a spiritual body comes up.”

If “spiritual body” suggests something more like a gas than a solid body of “flesh and bones,” read C.S.

On Sunday evening, the Holy See Press Office released an update on Pope Francis’ health:

“Today, too, the Holy Father’s clinical condition has remained stable. The Pope has not required non-invasive mechanical ventilation, but only supplemental high-flow oxygenation. He does not have a fever.

Given the complexity of the clinical picture, the prognosis remains guarded.

This morning, the Holy Father participated in Holy Mass, together with those who have been caring for him during these days of hospitalization. Afterward, he alternated rest with prayer.”

No direct consequences from last Friday’s isolated bronchospasm are evident. However, the risk of a deterioration in the Pope’s condition remains, the update said.

Pope Francis has been hospitalized with breathing difficulties since Feb. 14.

In an Angelus address prepared by Pope Francis while he continued his treatment in hospital and published by the Holy See Press Office, the Pope thanked the faithful for their closeness in his moment of “frailty” and urged them to continue praying for peace in the world, just as they prayed for him.

“From here, war appeared even more absurd,” he said, calling in particular for prayers for “tormented Ukraine, Palestine, Israel, Lebanon, Myanmar, Sudan, and Kivu.”

The Pope also expressed his gratitude to the doctors and healthcare professionals “for the attention with which they are taking care of me” and reflected on the hidden grace within his illness. “It is precisely in these moments that we learn even more to trust in the Lord; at the same time, I thank God for giving me the opportunity to share in body and spirit the condition of so many sick and suffering people,” he said.

Finally, he expressed his deep appreciation for the prayers rising from the hearts of the faithful across the world. “I feel all your affection and closeness, and at this particular time, I feel as if I am ‘carried’ and supported by all God’s people. Thank you all!”

Before turning to his reflection on the day’s Gospel, the Pope assured the faithful of his prayers for them as well. “I prayed for you too. And I prayed above all for peace,” he said.

He then invited them to meditate on that Sunday’s Gospel, which highlighted two of our five senses: sight and taste.

With regard to sight, the Pope explained that Jesus asked us “to train our eyes to observe the world well and to judge our neighbour with charity.” He emphasized that only a gaze of care, rather than condemnation, allowed fraternal correction to be a true virtue. “Because if it is not fraternal, it is not correction!” he added.

Turning then to taste, Pope Francis recalled Jesus’ teaching that every tree is known by its fruit.

In Canada, patriotism is hard to get just right. We do it well on Remembrance Day, with veterans, the national anthem, the Royal anthem, and even prayer – when it’s allowed.

Other times, it might be better to leave it to the Americans, who have established traditions: hand over heart during the anthem, flag laws, and other formalities. 

Canadians booing the American national anthem at sporting events, for example, just comes across as boorish. Observe how Boston didn’t really have the heart to match us in jeering O Canada at the final game of the 4 Nations hockey tournament.

Similarly, Canadians are making a lot of noise about boycotting American goods over Trump’s tariff threats. And while there’s value in supporting a Buy Canadian effort, and we’re at least confronting interprovincial trade barriers that have long frustrated domestic free trade, there’s something off about our response.

For one thing, it resembles other movements that flare up quickly and without much thought: pandemic responses, climate policies, claims of mass graves at residential schools, gender identity debates, racial and DEI policies, Ukraine-Russia. 

In each of these issues, it was difficult to ask questions or challenge the popular narrative without facing social ostracization.

We see the same thing happening now. Try making the case that Trump might have some legitimate grievances and it could cost you a friendship.

Trump’s approach is often brash, and sometimes off-base, but that’s his deal-making style. Anyone who hasn’t figured that out by now hasn’t been paying attention. “I aim very high, and then I just keep pushing and pushing and pushing to get what I’m after,” he wrote in The Art of the Deal.

He often doesn’t get everything he wanted, and what he does get often benefits his opponent in some way too. Which makes it hard to understand why every proposal is greeted with maximum outrage.

There’s also the matter of Canadian hypocrisy. Where is this country’s equivalent of national anthem booing when it comes to China?

Despite rampant human rights abuses, religious persecution, suppression of free speech, military aggression, foreign political interference, cyber espionage, and a lack of transparency about the pandemic, China remains our second-largest trading partner. Canadians willingly spend their money on Chinese goods, which make up 10 per cent of our total imports. Yet if you told someone you’re boycotting Chinese products, you’d more likely be seen as a zealot, not a patriot.

There’s also Canada’s own imperialism when it comes to foreign policy. We can rage about Trump’s harshness about our soft border, but we seem unbothered by Canada’s colonial attitude toward third-world countries.

For years, Canada has tied foreign aid to reproductive rights and climate policies in developing nations, pushing progressive values onto people who would rather have food, medicine, education, clean water, and security.

Even as they began the busy work of transferring episcopal responsibility for Vancouver, it was the health and well-being of Pope Francis that was on everyone’s minds as the Holy Father announced that Archbishop Richard Smith would be the next Archbishop of Vancouver.

Speaking at a live-streamed press conference in Edmonton, Archbishop Smith said he was heartened by the outpouring of prayers he has been seeing for the Holy Father.

“What I have found beautiful over the last little while has been how the whole world has rallied in prayer for Pope Francis,” he said.

“He is the Pope, he is the head of the Church, he is our father,” said Archbishop Smith. “When a loved one is ill, you just rally, and you pray. You pray for God’s will. You pray for his recovery. It’s just so moving to see how beloved Pope Francis is to the whole world and how that has manifested in this outpouring of prayer.”

Archbishop Smith said he had the opportunity to work with the Pope during the historic papal visit to Canada in July 2022. The fact that Francis made the visit while his health was failing made it all the more remarkable.

“Even in a year of failing health, he still made the effort to come to Canada,” Archbishop Smith said.

For the Edmonton prelate, the visit demonstrated a path for the Church toward ministering to suffering people and those in need. “We need to open our hearts,” he said, and to approach people in ways suited to them so they can hear the Gospel and find hope.

“What I am very grateful to God for … was the opportunity that it gave me to draw closer to the Indigenous peoples of the area,” he said.

“I have really grown to love [our Indigenous people] and have a deep respect for their culture, their traditions, and their wisdom. Their openness to engage with me and with the Church has been a beautiful moment for me that I will treasure for a long time.”

Outside Holy Rosary Cathedral, Archbishop Miller was expressing similar sentiments to reporters who gathered after the mid-day Mass. “I know that people are praying for [Pope Francis] around the world,” he said in response to their questions about the Holy Father’s health.

During a Jubilee year dedicated to hope, he observed that there is something hopeful about the tradition of a Pope’s commitment to his ministry during illness, even to the end of his life.

The Holy See Press Office provided a medical update on Pope Francis Sunday evening, saying his condition remains critical but he had not experienced any more respiratory crises. 

The statement said:

“The condition of the Holy Father remains critical, but since yesterday evening, he has not experienced any further respiratory crises.

“He received two units of concentrated red blood cells with beneficial effects, and his hemoglobin levels have risen.  

“The thrombocytopenia remains stable; however, some blood tests show early, mild renal insufficiency, which is currently under control.  

“High-flow oxygen therapy continues through nasal cannulas.  

“The Holy Father remains alert and well-oriented.  

“The complexity of the clinical situation and the necessary time for the pharmacological treatments to show results require that the prognosis remain guarded.

“This morning, in the apartment on the tenth floor, he participated in the Holy Mass, together with those who have been taking care of him during these days of hospitalization.”

Last week, Vancouver Archbishop J. Michael Miller, CSB, joined the Canadian Conference of Catholic Bishops in asking the faithful to pray for Pope Francis as he continues receiving medical care in hospital.

The Archbishop shared a special Prayer for the Holy Father, asking God to restore Pope Francis to good health so he may continue serving the Church. The prayer can be found on the Archdiocese of Vancouver’s website: rcav.org/announcements/prayer-for-the-holy-father.

Bishop William T. McGrattan, president of the CCCB, expressed the Canadian bishops’ solidarity with the Pope.

“I wish to assure the faithful of Canada that I am united with my brother Bishops in praying for the full recovery of the Holy Father, Pope Francis, as he continues to lead the Church with courage and a generosity of spirit,” he said.

He encouraged individuals, families, and parishes across Canada to pray for the Pope, invoking Mary’s intercession for his strength and healing.

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By Vatican News

Pope Francis had a peaceful ninth night in the hospital, the Holy See Press Office published on Sunday morning, issuing its latest note to journalists as the Holy Father is being treated for double pneumonia at Rome’s Gemelli Hospital.

Saturday night, the Press Office issued the following evening health update on the Holy Father:

The condition of the Holy Father continues to be critical. Therefore, as explained yesterday, the Pope is not out of danger. This morning, Pope Francis experienced an asthma-like respiratory crisis of prolonged intensity, which required the administration of high-flow oxygen.

Today’s blood tests also revealed thrombocytopenia, associated with anemia, which required the administration of blood transfusions.

The Holy Father remains alert and spent the day in an armchair, although he is more fatigued than yesterday. At the moment, the prognosis remains guarded.

At a press conference in Rome’s Gemelli hospital on late Friday afternoon, Dr Sergio Alfieri, the head of the team taking care of the Pope, and Dr Luigi Carbone, the Vice-Director of the Vatican’s healthcare service, spoke for some forty minutes to a roomful of journalists.

The pair said that they believed the Pope would be hospitalised for “at least” the entirety of the next week, and that Pope Francis is not “in danger of death,” but he’s also not fully “out of danger.”

Dr Alfieri emphasised that the Pope is not attached to a ventilator, although he is still struggling with his breathing and consequently keeping his physical movements limited.

Nevertheless, the physician said, the Pope is sitting upright in a chair, working, and joking as usual.  Alfieri said that when one of the doctors greeted the Pope by saying “Hello, Holy Father”, he replied with “Hello, Holy Son”. Asked by a journalist what their greatest fear is, the doctors noted that there is a risk that germs in the Pope’s respiratory tract might enter his bloodstream, causing sepsis.

Dr Alfieri did say, however, that he was confident that Pope Francis would leave the hospital at some point and return to Casa Santa Marta in the Vatican – with the proviso that when he does so, his chronic respiratory issues will remain. 

Pope Francis remained in critical condition and was “not out of danger,” the Holy See Press Office announced Saturday evening in Rome. 

The 88-year-old Pontiff “experienced an asthma-like respiratory crisis of prolonged intensity” Saturday morning that required the administration of high-flow oxygen, according to the Vatican’s medical update. Blood tests revealed a low platelet count (thrombocytopenia), associated with anemia, which required blood transfusions.

While the Holy Father remained alert and spent the day in an armchair, he was “more uncomfortable than yesterday,” the statement said, describing the prognosis as guarded.

The Vatican confirmed earlier Saturday that the Pope would not lead the traditional Sunday Angelus prayer on Feb. 23. During a press conference at Gemelli Hospital on Friday, the medical team caring for the Pontiff had described his condition as serious, noting that Pope Francis was fully aware of his situation.

Prayerful presence marked the scene outside Rome’s Gemelli Hospital on Saturday afternoon as religious sisters and faithful gathered to petition for Pope Francis’ recovery through the intercession of the Blessed Virgin Mary.

Local Catholics and jubilee pilgrims in Rome were praying for Pope Francis’ recovery as he marked one week in the hospital for treatment of pneumonia and bronchitis.

Pilgrim groups and individuals from around the world continued to travel to Rome for the 2025 Jubilee Year, and though they would not catch a glimpse of the Pontiff, he remained close to their hearts.

As they prepared to walk through the Holy Door of St. Peter’s Basilica, a group of about 50 pilgrims from Our Lady of Nantes Parish in France told CNA they were praying for the Pope’s full recovery. The group had planned to attend the Angelus with the Pope on Feb. 23, but now, “we pray for him and we hope that everything will be OK,” seminarian Aymeric Dor said.

Dor recalled that one of the conditions to receive the Holy Door plenary indulgence was to pray for the Pope’s intentions, which he said they were doing: “We are praying for his health too.”

Agata Eccli, who was part of a pilgrimage of 57 people from different parishes and towns in Poland, said her group was not only praying for Pope Francis during their visit to St. Peter’s Basilica but also at each of the stops they made on an Italy-wide pilgrimage, including the tomb of St. Anthony in Padua, St. Francis in Assisi, St. Peter in Rome, and St.

Pope Francis continued on Saturday to be treated for a respiratory infection at Rome’s Agostino Gemelli Hospital where laboratory tests indicate an improvement in certain health parameters.

A statement released by the Holy See Press Office on Saturday afternoon said the Pope rested throughout the night without experiencing episodes of fever.

“The examinations carried out during the day confirm the respiratory tract infection. The therapy has been slightly modified based on further microbiological findings. Today’s laboratory tests show an improvement in some values,” it explained.

The statement added that on Saturday morning the Holy Father received the Eucharist and “alternated moments of rest with prayer and reading.”

Pope will not lead Sunday Angelus

To aid his recovery, the medical team at the Hospital has prescribed complete rest. Therefore, the statement continued, “On Sunday, February 16, Pope Francis will not lead the Angelus prayer, however, he has sent a prepared text for its publication.”

The communiqué concluded noting that “The Holy Father has been informed of the many messages of closeness and affection received. He expresses his gratitude and asks for continued prayers for him.”

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Re Paul Schratz’ Feb. 10 column “The case for a Just Tariff theory”:

I am appalled that he actually suggested tariffs might be a good idea. He failed to mention that Canada, Mexico, and the U.S. currently have a trade agreement in place, set to expire in 2026. Trump doesn’t seem to care about this agreement. 

The threat of imposing such massive tariffs would only cause economic upheaval in both countries. The reasons cited by President Donald Trump—fact-checked by CNN and other neutral news sources—are grossly exaggerated lies. Last year, U.S. Customs and Border Protection seized approximately 43 pounds of illicit drugs. Illegal immigration to the U.S. via Canada is a fraction of the illegal crossings at the southern border.

The rule of law appears to be taking a back seat in the U.S., and Canadians from coast to coast—including many who are not Trudeau supporters—are standing firm against the tyranny caused by the sitting president. Even Alberta Premier Danielle Smith now seems to be aligning with the other premiers in a unified stance.

Canada is taking a more serious approach to securing our own borders with the U.S. However, our court system and the Charter of Rights and Freedoms need reform to address the serious inconsistencies in the laying of criminal drug charges and obtaining necessary convictions.

Martin Askew
Kelowna

Re Father Ho’s Jan. 20 column “On keeping silent in the face of injustice”:

The call to remain silent in the face of injustice needs further explanation and discussion.

First, it is always right to stand up for a fellow human being when he or she is being treated unfairly. Our justice system also depends on people testifying as witnesses.

When our home is broken into, when someone steals from us or attacks us, should we simply stay quiet?

What if the person who crashes into our car is a fellow Catholic? Should we only settle out of court? Should we not report it?

What if someone spreads lies, damaging our reputation? Should we stay silent?

Isn’t it better to seek a trusted person to mediate, help us confront the issue, and work toward a fair resolution?

Marianne Werner
Vancouver

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7th Sunday of Ordinary Time, Year C
First Reading: 1 Sm 26:2, 7–9, 12–13, 22–25
Second Reading: 1 Cor 15:45–49
Gospel Reading: Lk 6:27–38 

In this Sunday’s Gospel reading, Jesus utters the heart of his teaching: “Love your enemies; do good to those who hate you; bless those who curse you; pray for those who abuse you.”

He gives practical examples: “If anyone strikes you on one cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again.”

The First Reading offers another example. David must have been tempted to think that Saul deserved death and that in killing him he would be doing God and the world a favour. However, David understood what the Catechism of the Catholic Church says: that the “path of charity”—that is, “the love of God and of neighbour”—is “the often narrow path between the cowardice which gives in to evil and the violence which, under the illusion of fighting evil, only makes it worse.”

“Charity,” or, in Greek, agape, “respects others and their rights,” the Catechism says. “It requires the practice of justice, and it alone makes us capable of it.” Agape “inspires a life of self-giving: whoever seeks to gain his life will lose it, but whoever loses his life will preserve it.”

God’s ways are not our ways. As St. Paul says in the Second Reading: “Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.”

By “love,” we usually mean a natural (“perishable”) love: affection, friendship, or eros (the love that expresses itself sexually). We feel these loves toward a few people only.

However, agape is a supernatural love. It consists not of feelings but of willed behaviour. God made us capable of this behaviour when he bestowed supernatural life on us in baptism.

Paradoxically, C.S. Lewis noted that if we try to love all people with this kind of love, we find ourselves loving them naturally more and more and loving naturally more and more people.

Even by simply praying for our enemies, we find that Lewis is right, and we can see from history that if we injure them, even when, by human standards, they deserve it, we find ourselves hating them more.

Christ himself loves us with agape, for he “died out of love for us, while we were still enemies,” says the Catechism. “The Lord asks us to love” our enemies even as he does: “to make ourselves the neighbours of those farthest away, and to love children and the poor as Christ himself.”

On the sixth Sunday of Ordinary Time, we reflect on St. Luke’s version of the Beatitudes. I have always appreciated the juxtaposition of the lessons in Jesus’ words: negative situations will result in joy; comfortable situations may eventually result in misery.

Quoting Jesus’ Sermon on the Mount, Luke writes, “Blessed are you who are poor, for the kingdom of God is yours. Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh. Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man. Rejoice and leap for joy on that day! Behold, your reward will be great in heaven” (Lk 6:20–22).

I find these words particularly impactful during this Jubilee Year in which we are called to be “Pilgrims of Hope.” In our day and age, it seems that many people are unable to face suffering with an attitude of hope. As a person of faith, I know that I am not called to seek out suffering—and I’m certainly not called to enjoy it—but I am aware that suffering is part of life. Jesus’ words remind me that, in faith, we can endure. Our Jubilee Year reminds us that we must hold on to hope and be witnesses of this hope in a world so desperately in need of it.

I recently watched Chris Stefanick’s interview with Monsignor James Shea entitled, “What if Depression and Anxiety Are the Only Logical Response to a World Without God?” In this interview, Monsignor Shea acknowledged the very real existence of clinical depression and anxiety in some people; however, he also noted a correlation between an increase in anxiety and a decrease in the number of people who proclaim to have faith.

He stated, “I think what’s happened is that, in part at least, we’ve pathologized negative emotions. Some people feel that if they have negative feelings … that there is something wrong with them fundamentally because no one is ever ‘supposed’ to feel bad about anything.” Monsignor went on to say that these reactions don’t actually “respond to reality according to any measure.” Life is full of challenges, and “the fact of the matter is that feeling bad, being afraid or anxious or concerned is sometimes the exact right response to a set of circumstances.” Furthermore, he adds, “The emotions are one of the four powers of the soul which God put in us.”

It would seem that, rather than relying on Scripture messages, such as the Beatitudes quoted above, or developing personal relationships with God, people confronted with challenging situations feel desperate, as if they have nowhere to turn.

Our recent columns on the future of AM radio (“Streaming technologies are bypassing old-school radio”: Jan. 14, and “Is this the end of the line for AM radio?”: Oct. 31) sparked reader interest.

A local development is also providing fodder for the contentious topic. That would be the somewhat surprising announcement from Corus Entertainment concerning longtime AM ratings powerhouse radio station CKNW and its move down the dial from 980 to 730.

While the Corus/CKNW spin on the story is a technical one, about a better and clearer signal, especially in the downtown core, there is no sugar-coating the fact this represents attrition in the AM radio space. It makes for one fewer station on a dial where stations began disappearing several years ago (think Bloomberg 1410, which was once one of Canada’s top radio stations as 1410 CFUN, and Team1040 Sports Radio at 1040) with frequencies going silent.

In the case of the CKNW move from 980 to 730, the latter having been a popular all-traffic station (and in an earlier life, as CKLG, the home of Top 40 radio in Vancouver), the 980 frequency will go dark and the station will rebrand as 730 CKNW. Yes, in a technical sense the move is a good one. The 980 frequency was very poor in much of the downtown peninsula, mainly because the transmitter and antenna are off Highway 15 in Cloverdale, whereas the 730 site is substantially closer.

This move also acknowledges that Canada’s experiment with so-called HD Radio is mostly a failure. HD Radio allows companies to piggyback AM stations on the signals of their FM stations. CKNW, for instance, can be found on HD-capable radios as a sub-station on the signal from CFMI Rock 101. While most modern cars have HD-capable radios, the use of such feeds simply hasn’t resonated with the public.

A reader wanted to know why AM radio still existed, adding that surely FM is much better. Here’s how I answered him.

Such a good question. Answering it, however, is somewhat technical.

AM signals have a greater reach for a given power, especially at night. The saying is that a dozen or so AM stations could cover all or much of North America.

However, your real question may be why the AM band stations aren’t using FM. The answer lies in bandwidth. An FM station has quite a wide bandwidth, measured in megahertz. An AM station has a bandwidth measured in kilohertz. The current AM band would be too narrow to accommodate many stations in FM mode.

You are right, FM is much better, precisely because of the extra bandwidth available—about 200 kHz (0.2 MHz).

Don’t we all love a good apocalypse?

In our conversations, our movies, our news, and our shopping, so many of us are captivated by doomsdays. During the 2020 pandemic, how many of us shuttered ourselves in our homes, purchased far more toilet paper and canned goods than we could reasonably consume, and talked about little else?

Canadian psychologist Jordan Peterson recently interviewed a historian about “world-ending narratives” and the “global doomsday ethos.” The historian, Niall Ferguson, said anticipating an impending end of the world as we know it “is part of a long tradition” and “exciting to people.”

Peterson called it an adventure, terrifying but thrilling like a science fiction film.

The latest “incarnation” of this doomsday narrative, said Ferguson, is the “catastrophic climate scenario” – in which activists and politicians are trying to convince us the world will end if we don’t all recycle, drive electric cars, and stop eating meat.

In recent years I’ve sensed an increase in people talking about the end of the world. I’ve never before heard so much talk about dumpster fires and seen so many cartoon images of the earth falling apart. Politics. Pandemics. Crime. War. Economics. Climate. It’s all bad news.

The common story we are telling ourselves is that things are world-endingly awful right now. But are they?

Before COVID-19 hit, before firearms were invented, and before Russia or the Middle East were drawn on maps – sin existed. Before any animal went extinct, before double homicides left children orphaned, before drug addiction marred Vancouver streets – human life had been plodding through the mud.

Thanks to Adam and Eve, we have inherited a planet that is already broken. Already on fire. Already populated by sinful people and good people who will all die one day.

Imagine reading the news in Noah’s time. Genesis tells us “the earth was corrupt in God’s sight and was full of violence. So God said to Noah, ‘I am going to put an end to all people, for the earth is filled with violence because of them.’” 

Literally only a handful of good people – just Noah and his immediate family – lived on earth. So God told Noah to build a boat, then flooded the planet.

Thankfully, God promised he would never do that again, and as we admire rainbows we can be grateful there is likely more than just one boatful of good people on earth today!

We lament the prevalence of euthanasia, abortion, and the other ways our society justifies throwing away vulnerable people.

“We must not tolerate the shameful exploitation of so many of our sisters and brothers,” Pope Francis told a delegation from Talitha Kum, a Catholic network of religious sisters who combat human trafficking through prevention, advocacy, and survivor support.

The Pope also met with organizers of the World Day of Prayer and Awareness against Human Trafficking on Friday. 

“Trafficking in human bodies, the sexual exploitation even of small children and forced labour are a disgrace and a very serious violation of fundamental human rights,” he said.

The 11th International Day of Prayer and Awareness Against Human Trafficking takes place on Saturday, Feb. 8, the feast of Saint Josephine Bakhita, “a victim of this terrible social scourge.” 

St. Bakhita’s story, the Pope underscored in his discourse, “gives us strength and shows us that with the Lord’s grace, it is possible for those who suffered injustice and violence to shatter their chains, to go free and to become messengers of hope to others in difficult situations.”

Addressing those present, the Holy Father decried human trafficking as “a global phenomenon that claims millions of victims and continues unabated.” 

“It continually finds new ways,” he lamented, “to infiltrate our societies the world over.”

In the face of this tragedy, the Pope appealed, “we must not remain indifferent. Like yourselves, we need to unite our forces and our voices, calling upon everyone to accept responsibility for combating this form of crime that profits from the most vulnerable.”

Thanking Talitha Kum for its service in particular, Pope Francis said, “I am pleased to meet you and to join you in your daily commitment to put an end to human trafficking.” 

“I know,” he acknowledged, “that you are an international group, and some of you have traveled very far for this week of prayer and awareness against human trafficking.”

In a special way, the Pope expressed his appreciation to the youth ambassadors, who, he acknowledged, continue to find new ways of raising awareness of, and providing information about, “the evil” of human trafficking.

In this context, he called on organizations and individuals in this network to continue to work together, making victims and survivors their “primary concern, listening to their stories, caring for their wounds, and enabling them to make their voices heard in society at large.” 

“That,” he underscored, “is what it means to be ambassadors of hope, and it is my hope that during this Jubilee Year many others will follow your example.”

Pope Francis concluded by imparting his Apostolic Blessing, reassuring them of his prayers, and asking them to pray for him.

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Cardinal Michael Czerny and sculptor Timothy P. Schmalz, both Canadian, were in Rome to speak about evangelization through art as part of festivities linked to the Jan. 24–26 Jubilee of the World of Communications, emphasizing that words are not necessary to share the Catholic faith with others.

Cardinal Czerny, prefect of the Vatican’s Dicastery for Promoting Integral Human Development, said Schmalz’s statue Angels Unawares, which was installed in St. Peter’s Square in 2019 to commemorate the World Day of Migrants and Refugees, observed on the last Sunday of September, silently yet eloquently depicts the experience of millions of people throughout history.

“More often than not, you have the impression that people are looking for themselves — they’re looking for their ancestors, they’re looking for their people, and they find them,” Cardinal Czerny shared with some 350 conference participants.

“I think in this way this sculpture communicates something which, as we know now, is also highly political if not violent [at times], without words and without labels,” the cardinal said.

Speaking about the 140 figures of Angels Unawares, Schmalz said Cardinal Czerny’s request for the sculpture had given him the opportunity to depict the “mosaic of emotions” experienced by migrants and refugees from different times and places. 

“I have joy, I have happiness, but I also have despair represented,” he said. “Hopefully some of those faces, some of those expressions, will touch the people that see it.”  

The biblical verse “Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares” (Heb 13:2) was what inspired Schmalz to place an angel at the center of his artwork. 

“You can only see the wings because of the crowd of people,” he explained. “I thought that’s a discreet, subtle way of giving a visual translation to that beautiful passage of Scripture — because it is discreet.”

Cardinal Czerny described the angel in the middle of Schmalz’s sculpture as a symbol of the “beautiful truth” experienced by those who have welcomed migrants and refugees.

“They will always tell you that they received more than they gave,” he shared. “That this person or this family who would have somehow come into their lives is a gift from God.”

“At the same time, if you talk with a migrant or refugee who has had the good fortune of bumping into someone inspired by the Gospel, or at least by human motivations, they will say they were saved by an angel — that an angel came into our life,” he continued.  

Toward the end of the meeting on evangelization through art, the Canadian cardinal reiterated the pope’s call to uphold the dignity of those who have left their homelands.

On Super Bowl Sunday, players for the Kansas City Chiefs and Philadelphia Eagles are vying for a championship, a ring, money ($178,000 for winners versus $103,000 for losers), and a lifetime achievement.

The Catholic bishops of their respective dioceses have more modest things at stake: food, a $500 donation, and bragging rights. 

Even so, the bishops are talking some clerical smack over their purportedly friendly wager. 

It’s a rematch for Kansas City Bishop James Johnston and Philadelphia Archbishop Nelson Pérez, whose city’s teams played each other in the big game two years ago. (Kansas City won, 38-35, the first of two Super Bowl victories in a row. Philadelphia won the title in 2017, its only championship in the Super Bowl era.) 

For years, the bishops of dioceses whose teams make it to the Super Bowl have been placing a public bet on the outcome. This year, if the Eagles win, Johnston is supposed to provide Jack Stack barbecue (famous in the Kansas City area) for Pérez. If the Chiefs win, Pérez will provide Philadelphia cheesesteak for Johnston. 

Each bishop is also promising a $500 contribution to the other diocese’s Catholic Charities if his team loses. 

The two bishops made a joint Feb. 7 appearance on “EWTN News In Depth.”

Johnston, whose Chiefs are looking for an unprecedented third Super Bowl victory in a row, expressed confidence in coach Andy Reid and quarterback Patrick Mahomes. 

Pérez sounded hungrier, though, in support of the Eagles, affectionately called “the Birds” by their loyal fans. 

“Well, I think the bishop and his Chiefs … are in for it. Because the Birds are hunting,” Pérez said. 

Pérez made two things clear during the interview: 

1.  He’s totally confident the Eagles will win. 

2.  He wants the benefit of a point spread. 

“Bishop Johnston, the bishops that I’m in retreat with asked me to ask you for two points since we’re the underdog,” Pérez said. 

(In such a case, if the Chiefs won by one point, Pérez would still win the bet. If the Chiefs won by two points, it would be what’s known as a “push,” and neither side would win. The Chiefs would have to win by three or more for Johnston to collect.) 

Johnston was having none of the retreat bishops’ suggestion. 

“You tell them to go back to their prayer,” Johnston said. 

Neither bishop can claim as much team spirit as Bishop Michael Burbidge, a Philadelphia native who had an Eagles emblem put into stained glass during a recent renovation of the Cathedral of St. Thomas More in his Diocese of Arlington, Virginia. 

Even so, the rival dioceses on Sunday have heavy-duty patron saints, as the bishops pointed out.

In 2017, just days after medical euthanasia was legalized in Canada, Vancouver’s most prominent euthanasia doctor commented on the initial high numbers, which startled even one provincial health minister.

In less than six months, Canadian doctors had killed 744 adults who requested assisted death—four Canadians a day.

In Quebec, where the provincial government was already allowing doctors to euthanize patients a year before Ottawa legalized it, Health Minister Gaetan Barrette was caught off guard. His province was euthanizing people at more than 2½ times the rate he had predicted. “That, in itself, is surprising to me.”

But the numbers didn’t faze Vancouver’s Dr. Ellen Wiebe, who claimed responsibility for at least five per cent of the 744 deaths. “I know that it will increase,” said Wiebe, who assisted in at least 40 of those deaths. “I expect that we’ll get to the point of the Netherlands and Belgium because their laws are similar to ours, and that would mean about five per cent of all deaths.”

Wiebe’s crystal ball was fairly accurate. In 2023, Canada reported 15,343 MAiD deaths, accounting for 4.7 per cent of all deaths—not quite the Netherlands’ 2022 rate of 5.1 per cent (9,195 cases), but well ahead of Belgium’s 2.5 per cent (2,966 cases).

Last year The B.C. Catholic published a special edition on MAiD, projecting that at its current growth rate, Canada would hit 18,000 deaths in 2024. Final numbers are still pending, but if accurate, that would push Canada past the Netherlands for the world’s highest euthanasia rate. There’s no reason to think we won’t get there—or didn’t long ago—given that euthanasia data is often incomplete and largely self-reported.

Canada’s bishops have consistently condemned all aspects of Canada’s MAiD legalization, calling euthanasia and assisted suicide “morally unacceptable” and “affronts to human dignity and violations of natural and divine law” in a November 2023 statement.

It’s remarkable how quickly a society’s natural aversion to suicide can be reversed. It didn’t happen by accident.

A new article in The American Journal of Bioethics identifies three factors that make Canada’s soaring euthanasia rates unique:

1. The “significant” number of cases where patients didn’t want to die but found MAiD their easiest option.
2. The rapid acceptance of MAiD, now the sixth leading cause of death in Canada.
3. An “active movement” more interested in expanding euthanasia access “in law, policy, and practice” rather than focusing on safeguards.

Euthanasia activists appear to have the government’s ear—and, in some cases, its wallet. Health Canada has provided millions of dollars in funding to MAiD provider group the Canadian Association of MAiD Assessors and Providers, a registered charity that received $1.2 million in government funding in 2023.

Project Advance set a new milestone in 2024, raising a record-breaking $7.7 million to support parish initiatives, Catholic education, and outreach efforts across the Archdiocese of Vancouver.

Archbishop J. Michael Miller, CSB, expressed his deep gratitude to donors whose generosity helped surpass previous fundraising efforts. 

“Together, you have raised over $7 million to strengthen your parish while also growing our ministries and extending outreach to those in need,” he said. “Your generosity is helping build a vibrant community of faith that supports families across our Archdiocese.”

The achievement comes despite economic uncertainty as well as recent confusion surrounding charitable donation deadlines. The cost-of-living crisis, inflation, and financial uncertainty have led many Canadians to cut back on giving, making this year’s Project Advance total even more remarkable.

The Fraser Institute said in 2024 that the share of Canadians claiming charitable donations has been in decline, dropping from 19.4 per cent in 2018 to 17.1 per cent in 2022.

Further complicating matters, last year’s postal disruption led to a severe drop-off in year-end giving for many charities. As a result, the federal government extended the charitable donation deadline to Feb. 28, 2025, to allow additional time to make donations. 

Then came the proroguing of government in early 2025, raising uncertainty about whether the extension would happen. To clarify the situation, the Department of Finance on Jan. 23 announced draft legislation supporting the extension while the Canada Revenue Agency confirmed it will proceed with administering the 2024 deadline extension.

Despite all these uncertainties, 13,758 donors helped Project Advance surpass all previous fundraising efforts.

With this year’s theme, “Building Our Parish Community,” Project Advance emphasized parish renewal and support. The campaign’s success means that $4.28 million will be returned to parishes through the rebate program, funding parish projects.

Project Advance 2024 will strengthen key ministries across the Archdiocese, including:

•    Expanding Catholic education by building new secondary schools.

•    Supporting spiritual care in hospitals and health-care facilities.

•    Evangelizing through programs such as Alpha, Catechesis of the Good Shepherd, and PREP.

•    Supporting youth and young adult ministries.

•    Providing outreach to Indigenous, Hispanic, Filipino, and Chinese communities.

•    Fighting human trafficking, supporting refugees, and assisting migrant workers.

•    Extending marriage, parenting, and relationship enrichment programs.

•    Supporting prison ministry and faith formation for former inmates.

•    Providing grants to organizations such as Catholic Christian Outreach, Catholic Street Missionaries, and Catholic Addictions Recovery Ministries.

Archbishop Miller said parishioners’ gifts “will continue to bear fruit in your parish for years to come” by supporting education, youth initiatives, and care for the vulnerable. 

Project Advance has been a cornerstone of Catholic generosity in Vancouver since it was launched over 40 years ago with an original goal of $3 million.

A year after issuing a pastoral letter on the use of social media, the Canadian Conference of Catholic Bishops has launched a new video series to help Catholics navigate social media with faith and integrity.

The series, part of a new webpage for the CCCB’s Pastoral Letter on the Use of Social Media,  contains new resources and materials inspired by the letter to help Catholics “unpack the observations” and apply guidance from the bishops on using social media from a Catholic social and moral perspective.

The main element of the resources is a five-part video series on YouTube that brings the letter’s key messages to life. Bishop Scott McCaig, CC, bishop of the Military Ordinariate of Canada, hosts the English version, while Bishop Pierre-Olivier Tremblay, OMI, of Hearst-Moosonee, Ont., presents the French videos.

The pastoral letter was published in January 2024 by the CCCB’s Episcopal Commission for Justice and Peace. Entitled Let Your Speech Always Be Gracious, the letter explains the ethical and moral dimensions of digital communication.

The CCCB resources include the video series, a social media toolkit, and a downloadable version of the letter to encourage Catholics to reflect on their social media use in a way that is consistent with Catholic values.

The pastoral letter “addresses the complex and rapidly evolving world of social media,” says Bishop McCaig in his video introduction to the series. “It offers guidance, reflections, and insights for navigating these digital spaces in a way that aligns with our faith and values.”

The video series highlights seven key themes from the pastoral letter:

•    Check for accuracy before sharing information.

•    Seek greater perspective to avoid echo chambers.

•    Value human dignity by treating others with respect online.

•    Bring curiosity into conversation and engage with openness.

•    Distinguish between intention and impact in communication.

•    Privilege in-person encounters over excessive digital engagement.

•    Tend to time spent online and balance social media with real-life relationships.

Bishop McCaig emphasizes the importance of verifying information before sharing it. In an era when misinformation spreads rapidly, “It’s crucial to ensure that what we share online is accurate and trustworthy.”

He also addresses the need to seek perspective, warning against the dangers of being limited to one-sided or biased perspectives. “We are encouraged to look beyond our own viewpoints and understand the broader context of an issue,” he says. 

“By doing so, we foster empathy and avoid echo chambers – spaces where people only encounter viewpoints similar to their own.”

The letter also presents a call to value human dignity in all online interactions.

When communist forces shuttered Vietnam’s seminaries decades ago, they closed the door on Peter The Hoang Truong’s dream of priesthood. Years later, his unwavering faith would inspire his son to complete the journey he never could.

On Jan. 11, that son, Thomas The Hiep Truong, became the newest priest in the Archdiocese of Vancouver, joining the Congregation of St. John the Baptist (CSJB), a missionary order whose presence stretches from its 1928 origins in Taiwan to its current ministry at St. Francis Xavier Parish in Vancouver.

On a day filled with joy and grace, Archbishop J. Michael Miller, CSB, ordained Father Truong to the priesthood at St. Francis Xavier.

“God has made me his priest—a man who can act in the person of Christ,” Father Truong said in his thanksgiving speech, his voice filled with emotion.

Born in Buôn Ma Thuột, the capital of Đắk Lắk Province in Vietnam’s Central Highlands, Father Truong’s early life was steeped in Catholic faith and devotion. His hometown, home to two vibrant parishes serving over 10,000 faithful, provided fertile ground for his vocation through frequent Mass and strong communities.

“My father, a former seminarian, was my first inspiration,” Father Truong said. Despite the hardships of war and the closure of the seminary during the communist takeover of his home country of Vietnam, his father’s unwavering faith became a guiding light in Father Truong’s vocation.

During his second year of college, Father Truong felt a stronger calling to the priesthood, a moment that would transform his life. His path to the priesthood and CSJB formation took him from his formative years at the congregation’s motherhouse in Taichung, before leading him across three continents, including Vietnam, the Philippines, and Canada. He completed his theological studies at the Seminary of Christ the King in Mission.

Father Truong expressed his gratitude to Archbishop J. Michael Miller for his encouragement and for laying hands upon him in ordination. He also thanked his congregation, St. Francis Xavier Parish, the Vietnamese communities of St. Joseph’s in Vancouver and St. Matthew’s in Surrey, and the many priests, formators, mentors, friends, and family whose prayers and encouragement strengthened him.

He also mentioned his late father, as well as his mother who wasn’t able to attend the ordination, his words reflecting the deep impact of his family’s love and sacrifices on his vocation.

“Mom, thank you for teaching me to pray and for stepping into Dad’s role in shaping my faith,” he said.

Father Truong then had a request of the faithful.

I was greatly encouraged by Father Hawkswell’s article in the Jan. 20 edition entitled “Worship as one body.” 

We should indeed be united in our worship and follow the guidelines of our bishops, as described in The General Instruction of the Roman Missal (GIRM), which can also be found on the Canadian bishops’ website, cccb.ca. 

The word Catholic means universal, so the more we deviate from the guidelines of our bishops and make up our own individual rubrics, the less Catholic we become. I think it important for all priests, choir directors, and all involved in the leadership of liturgy to be familiar with the GIRM.

I was glad that Father Hawkswell emphasized the importance of silence in our liturgical worship. Silence during Mass renews our sense of wonder and is essential for effective contemplative and meditative prayer. When I was a teenager, it was the silence during Holy Communion that led to moments of deeper conversion and a maturing of my faith. I would argue that it is only in silence that a conversion to Christ is possible.

So my plea to my fellow Catholics is: please don’t deprive us of silence in church. Our lives are already noisy enough. We do not need to fill every second of the Eucharistic celebration with sound. “Even before the celebration itself, it is a praiseworthy practice for silence to be observed in the church … so that all may dispose themselves to carry out the sacred celebration in a devout and fitting manner.” (GIRM 45)

Devotions, such as the Rosary, are good, but fitting preparation for the liturgy is of greater importance, so devotions should be prayed individually in silence rather than communally.

A long quiet time after Communion is important. “When the distribution of Communion is over, if appropriate, the Priest and faithful pray quietly for some time. If desired, a Psalm or other canticle of praise or a hymn may also be sung by the whole congregation.” (GIRM 88, emphasis mine).

A Communion hymn is not mandatory, but optional, because silence is of greater importance.

Mark Norbury OP
Port Moody

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Near the end of Pope Francis’ new autobiography, appropriately titled Hope for the Jubilee year, he shares a poem from the 20th-century Turkish poet Nâzım Hikmet.

The poem is at the end of a chapter titled For The Best Days Are Still to Come, and the poem’s title, On Living, serves as a fitting close for a book titled Hope.

The last lines of the poem are:
“And the most beautiful words I wanted to tell you
I haven’t said yet …”

We can pray that the most beautiful words that haven’t been said yet will soon be allowed to be said, because we’ve been steeped in times when speaking freely has not always been possible.

Jan. 24 is the feast of St. Francis de Sales, the patron saint of journalists, and a moment to reflect on the importance of freedom of speech, not just as a political issue but as a teaching of the Church. In 2025, we might ask ourselves whether the fundamental right of speech, as the Church puts it, is gaining or losing ground.

In the words of Pope Francis, there’s some reason to hope the best days are still to come, but it’s not an exaggeration to say that the past decade hasn’t been the best time for freedom of expression, in Canada and around the world. There’s no need to wade through the quagmire of ways limits on speech have been imposed. Let’s just say it’s been easier to talk about some issues than others.

It’s been difficult to watch, particularly from a journalistic perspective. Reporters and commentators did not shine over the past few years, in large measure leaving their traditional post as gatekeepers and joining the ranks of censors and regulators.

They and their news organizations, through programs with Orwellian names like the Trusted News Initiative and the Trust Project and the proliferation of media “fact-checkers.” Financial incentives – from Google to government – ensured traditional media weren’t going to upset any apple carts, not when those carts carried the apples that fed them.

The increasing clampdowns on freedom of expression in the last decade aren’t just disappointing. Catholic teaching calls freedom of speech a fundamental human right that’s essential for human dignity and the common good. We are created in the image of God, and human dignity includes the right to freely express our honest thoughts and opinions.

The Second Vatican Council document Communio et Progressio, which I often quote during journalism talks, says, “It is absolutely essential that there be freedom to express ideas and attitudes” if public opinion is “to emerge in the proper manner.”

In the first half of chapter 6 of the First Letter to the Corinthians (1 Cor 6:1–8), St. Paul accused the Corinthians of suing each other in Gentile court. He wrote, “To have lawsuits at all with one another is defeat for you. Why not rather suffer wrong? Why not rather be defrauded?” (1 Cor 6:7).

St. John Chrysostom commented, “But someone will say, ‘It is a terrible thing to suffer wrong and be maltreated.’ No, my friend, it is not terrible, not at all. How long will you be distressed about present things? God would not have commanded this if it were terrible. Consider this: the one who has committed injustice leaves the court with money but with a bad conscience, but the one who has suffered injustice, even if he is deprived of his money, has confidence before God, a possession more precious than countless treasures.…

“But someone will object, ‘What are you saying? I have been deprived of all my possessions; do you order me to keep silent? I was maltreated; do you exhort me to bear it meekly? How can I?’ You are quite mistaken; it is easy, if you look up to heaven, if you behold its beauty and see where God has promised to receive you if you suffer injustice nobly. Look up to heaven, therefore, and, as you do so, consider that you have become like the One who sits there above the cherubim (see Heb 9:5, 25). He too was insulted and bore it, he too was reproached and did not seek revenge, he was struck and did not strike (Mt 26:67–68). He repaid his enemies, who had done such things, with innumerable acts of kindness, and he ordered us to be imitators of him.”

Father George T. Montague, SM, wrote, “What stands out in this section is how real Paul considers the new family of Christians to be. How much does our being a Christian and our belonging to this family affect our identity? Our identity as citizens of our country is reinforced at every turn: the media, the traffic lights, our taxes on income or sales. If Sunday worship is the only reinforcement we receive for our Christian identity, it is likely to fall far short of what God means it to be. That is why other means—prayer, Scripture reading and study, parish ministry, retreats, faith-sharing groups—are needed to strengthen our Christian identity. If our secular identity is primary, we would probably rather sue than be reconciled within the Christian community, as Paul would expect.”

The second half of Chapter 6 is against immoral conduct (1 Cor 6:9–20). The Corinthians used two slogans to justify sinful behaviours: “All things are lawful for me” and “Food is meant for the stomach and the stomach for food” (1 Cor 6:12–13).

3rd Sunday of Ordinary Time, Year C
First Reading: Neh 8:1–4a, 5–6, 8–10
Second Reading: 1 Cor 12:12–30
Gospel Reading: Lk 1:1–4, 4:14–21

To appreciate this Sunday’s First Reading, we must know its background.

In 587 BC, King Nebuchadnezzar of Babylon destroyed Jerusalem, including Solomon’s temple, and deported the inhabitants to Babylon. In 538 BC, King Cyrus of Persia, who had defeated Babylon the year before, allowed the Jews to return home and instructed his governors (“satraps”) to help them rebuild.

(In 1879, archaeologists discovered a clay cylinder bearing an inscription by Cyrus confirming the above Biblical account, and on April 16, 2015, Israel issued a stamp commemorating the event.)

As the new temple began to take shape, the high priest Hilkiah announced, “I have found the book of the Law in the temple of the Lord.” 

Seven months later, “the whole people gathered as one man” and “called upon Ezra the scribe to bring forth the book” and read it aloud. It took Ezra “from early morning until midday,” for it contained the detailed regulations concerning worship that God had prescribed at Mount Sinai, which fill Chapters 25–31 of the Book of Exodus.

Pope Francis referred to those regulations in his 2022 apostolic letter Desiderio Desideravi, on the “liturgical formation of the people of God.”

The authentic “art of celebrating” the liturgy is more than a mechanical observation of rubrics (at one extreme) or an “imaginative—sometimes wild”—disregard of rules (at the other). The rite is “a norm,” he said, but a norm “is never an end in itself”; it is always designed to protect “a higher reality.”

The Church’s liturgy has authority, for, like the creeds, it developed under the guidance of the Holy Spirit promised by Jesus. Accordingly, priests and other liturgical ministers must take “special care” to adhere to it, Pope Francis told the Dicastery for the Doctrine of the Faith early in 2024.

However, he said in Desiderio Desideravi, the congregation must also adhere to it in “all the gestures and words that belong to the assembly”: gathering, processing, sitting, standing, kneeling, singing, acclaiming, looking, listening, and keeping silence. Thus “the assembly, as one body, participates in the celebration”—like the “whole people” who “gathered as one man” to listen to Ezra.

Making the same gesture and “speaking together in one voice” impose a “uniformity” that does not “deaden,” the Pope said, but “educates individual believers to discover the authentic uniqueness of their personalities not in individualistic attitudes, but in the awareness of being one body.”

“Individualistic attitudes”—like extending one’s hands in unexpected or flamboyant gestures, speaking at a different pace from everyone else, or kneeling when one should be standing and vice versa—draw attention to oneself and distract others (including the priest!)

The St. John Brebeuf Secondary community had the rare opportunity to venerate a first-class relic of their patron, St. Jean de Brebeuf, alongside relics of three other Canadian saints — St. Kateri Tekakwitha, St. Charles Garnier, and St. Gabriel Lalement.

The relics were visiting from the Canadian Martyrs Shrine in Midland, Ont. Jesuit Fathers John O’Brien and Edmund Lo brought the relics as part of a cross-country event marking the Jubilee Year celebrating the Canadian Martyrs.

The day began with a Mass at St. James, next door to SJB, concelebrated by Fathers O’Brien and Lo and joined by Father Ron Dechant, OMI, of St. James, and Father Gio Schiesari of St. Mary’s in Chilliwack.

In his homily, Father O’Brien shared stories of the lives of the saints. After the Mass, students and faculty were able to come forward to venerate the relics.

The Shrine of the Canadian Martyrs has been designated as an official pilgrimage site for the 2025 Jubilee Year of Hope. The Western Canada tour was organized so Canadians across the country could make a Jubilee pilgrimage.

The major relics of the Canadian Martyrs on include the skull of St. Jean de Brébeuf and bones of St. Charles Garnier and St. Gabriel Lalemant. The three men were among the eight French missionaries who first brought the Gospel to Canada and were martyred during the Huron-Iroquois Wars of the early 1600s.

Joining them is a relic of St. Kateri Tekakwitha, the first Indigenous North American saint and the patron of First Nations peoples.

At St. Anthony of Padua in Agassiz on Jan. 11, veneration of the relics will take place from 10 a.m. until the 5 p.m. anticipatory Mass celebrated by Father O’Brien.

The relics will also visit Holy Rosary Cathedral on Sunday, Jan. 12, and Monday, Jan. 13. On Sunday, Mass will be celebrated by Archbishop Miller at 11 a.m. and in Spanish by Father O’Brien at 6:30 p.m. Veneration of the relics will be available during the following times: 12:30–1 p.m., 2–4 p.m., and 7:30–8 p.m.

On Monday, Jan. 13, a Votive Mass of St. Jean de Brebeuf will be celebrated at 12:10 p.m., with veneration available from 1–4 p.m. For tour details, visit martyrs-shrine.com/relic-tour.

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The following is excerpted from Church for Vancouver by publisher Flyn Ritchie on Jan. 8: 

Roughly 40 per cent of all charitable organizations in Canada are religious. Their status was threatened just before Christmas, when the Standing Committee on Finance released its “Pre-Budget Consultations in Advance of the 2025 Budget“ in the House of Commons on Dec. 13.

One of the report’s many recommendations was to “Amend the Income Tax Act to provide a definition of a charity which would remove the privileged status of ‘advancement of religion’ as a charitable purpose.” Local NDP MP Don Davies was one member of the standing committee.

The proposal has been overshadowed by the turmoil within the ruling Liberal Party. Finance Minister Chrystia Freeland quit Prime Minister Justin Trudeau’s Cabinet following the weekend, on Dec. 16, instead of delivering the government’s fall economic statement.

Trudeau himself announced on Jan. 6 that he will be stepping down as leader of the party; he also prorogued Parliament (which includes ending committee activity).

And it is fair to say that even if the Liberal government were not in such disarray, it is by no means clear that this government would have acted on the proposal – or another, which called for no longer providing charitable status to anti-abortion organizations.

However, the issue is popping up more and more, and one local organization is very invested in the proposal.

Ian Bushfield of the BC Humanist Association posted a comment about the situation on Jan. 6, noting, “Both recommendations mirror submissions made by the BCHA in July.”

Last summer, the BCH wrote to the House of Commons Finance Committee with three asks for Budget 2025: No charitable status for anti-abortion organizations, Remove “advancement of religion” as a charitable purpose, and Repeal the clergy residence deduction. . . .

“Already, evangelical and conservative religious groups are in uproar over this suggestion. This is why we’re asking you to write to your MP to support these changes.”

He was right, at least, about the response from Christians.

The potential damage to churches and other religious organizations – and to the nation itself – could be very significant. The prompt response by religious leaders shows how seriously they are taking the issue.

Father Raymond J. de Souza, writing for the National Post on Dec. 29, acknowledged that the finance committee’s many proposals were broad-ranging and non-binding:

“The committee holds many hearings during the fall, inviting various experts, advocates and rent-seekers to make their case that the government should do this or that thing. . . 

“The committee bundles it all up, decides what recommendations to adopt, and then reports it all to the House.

While many amateur historians who delve into the depths of parish records can find the exercise frustrating, this has not been the experience for St. Matthew’s parishioner Daisy Wong.  

She has been enjoying collecting bits and pieces of the Surrey parish’s history. Driven by a desire to share that history with newcomers, Wong hopes they will gain a sense of gratitude and appreciation for the parish community they have inherited. If it helps them contribute to the parish or join even a single ministry, all the better.  

Storytelling is a profoundly human activity. It not only gives shape to the world but it also helps to bridge the gap between people who may not have shared experiences. Like St. Matthew’s, growing communities sometimes struggle to integrate the new with the old, and stories can help.  

“I feel that if people knew a little bit more about the human aspect of things, maybe they would have a sense of gratitude about what they have now,” Wong told The B.C. Catholic.  

Since the summer, she has poured over binders full of parish records and tracked down stacks of old parish bulletins saved by the Stones, one of the parish’s founding families. 

She has run into some surprising hurdles. Photos were more plentiful before the advent of digital photography. People seemed more intentional about documenting happenings at the parish when it took some effort. Social media, it would seem, has made us lazy.  

Wong is still determining how she will ultimately share the stories she gathers through her research. However, she feels a sense of urgency. Older parishioners are passing away, and with them go their stories. 

In addition to archival materials, Wong has begun collecting interviews with significant St. Matthew’s community members, as well as its previous pastors, such as founder Father Glenn Dion. Talking about it gets her teary-eyed.  

“Gratitude is the biggest message I want to portray,” she said, “because I truly feel that without these people who work so hard we wouldn’t have such a vibrant and wonderful parish.”  

“I just feel like the baton needs to be passed,” said Wong, adding that many parishioners who built that parish deserve some recognition.  

Wong has been at St. Matthew’s since its early days, and she remembers kneeling on the hard gym floor before the church building was completed, an experience she believes is difficult to communicate. Without kneeling on the hard gym floor, it’s hard to appreciate the entire story of the parish founders, she said. 

She hopes her children will one day look at their lives and see their parents’ hard work, the same way she is trying to help newcomers understand the work done to create the parish community they are part of and enjoy.

Health Canada’s new annual report about medical assistance in dying (MAiD) revealed that euthanasia now accounts for nearly five per cent — 15,343 people — of the nation’s total fatalities (326,571) in 2023. 

Rebecca Vachon, health program director for the non-partisan think tank Cardus, declared the report “reconfirms that Canada has one of the fastest growing euthanasia and assisted suicide programs in the world. The dramatic rise in MAiD deaths since 2016 is far faster than the federal government, the courts or pro-euthanasia activists ever publicly predicted before or since legalization.”

The data patently reveals that Vachon is over the target with her argument. Consider that it took the Netherlands, for decades viewed as a leading nation in the medical-killing department, until 2021 — 40 years after euthanasia was legalized — for the procedure to account for at least 4.7 per cent of all deaths. Canada reached that dubious threshold in just seven years. 

Even the B.C. Civil Liberties Association, the group that filed the Carter v. Canada constitutional challenge that ultimately legalized MAiD, is now heralding the guardrail gospel. Liz Hughes, the association’s executive director, told the National Post the group is “aware of concerning reports of people being offered MAiD in circumstances that may not legally qualify, as well as people accessing MAiD as a result of intolerable social circumstances.” Hughes affirmed that “governments must put in place, actively review and enforce appropriate safeguards to ensure that people are making this decision freely.”

Alberta wrapped up a process on Dec. 20 that invited the public to weigh in on the province’s euthanasia policies. 

Mickey Amery, Alberta’s minister of justice and attorney general, urged Albertans in November to participate in the process because she said the governing United Conservative Party recognizes “that medical assistance in dying is a very complex and often personal issue and is an important, sensitive and emotional matter for patients and their families. It is important to ensure this process has the necessary supports to protect the most vulnerable.”

Depending on the survey results, some of the possible changes to Alberta’s euthanasia-related “processes, procedures, oversight and protections” that could arise in the coming months include:

• Creating a new agency and legislation to provide assisted suicide oversight;
• Forming a mechanism to empower families or other eligible individuals to dispute MAiD cases;
• Enacting a framework to allow for “appropriate sharing of confidential medical information related to MAiD determinations”; and
• Introducing new criteria that limits MAiD eligibility.

Along with conducting the survey, the government canvassed various academics, advocacy groups, public bodies, religious organizations and regulatory organizations.

Nicole Scheidl, executive director for Canadian Physicians for Life (CPL), shared via email some of the actions CPL hopes Danielle Smith’s government will take.

 “When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem, saying, ‘Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.’” (Mt 2:1–2).

The Epiphany has always been a favourite feast of mine. I love hearing how the magi knew they needed to search for a king and how they found him in the humblest of circumstances. During Advent, I benefitted from daily reflections reminding me of the magi and their importance in the story of our salvation. In this article, I will share a collection of the words of wisdom I have recently acquired.

The magi brought their earthly gifts to the Christ-Child and then returned home a different way due to the threat of King Herod. Not unlike today, Christianity from the beginning was humbling, uncomfortable, and even dangerous. Emily Stimpson Chapman reflects on the fact that being Christian is worth the risks:

“Look at the babe in the manger and the man on the cross and bow down before him in wonder, gratitude, and awe. Let the holy fire of his love wash over you. Trust it. Risk everything for it. Risk everything to share it, too. Because in the end, it’s the only love worth having. It is not safe. But it is real. It is glorious. And it does save.”

Author Danielle Bean reflected, “The regal splendor of the magi contrasts with the simplicity of the manger, reminding us of Mary’s song in the Magnificat: ‘He has cast down the mighty from their thrones and has lifted up the lowly’ (Lk 1:52). In Baby Jesus, we see the perfect union of humility and exaltation. God humbles himself, taking on human flesh, so that we may be lifted into his divine life. Where is God inviting us to be humbled and where does he desire to lift us up? When we lay down our pride and earthly treasures at his feet, we open ourselves to joy.”

In examining Botticelli’s painting, Adoration of the Magi, Bean also writes, “This scene weaves together majesty and humility. Kings bow before the infant Jesus, beautifully reflecting Jesus’ words: ‘The first will be last, and the last will be first’ (Mt 20:16). Though the magi were esteemed in the eyes of the world, they laid their treasures at the feet of a child born in poverty, acknowledging him as the King of Kings. God calls us to reorder our priorities. Are we putting Christ first in our hearts, or are we clinging to worldly distractions? By humbling themselves, the magi found their true treasure in Jesus.”

An activist group that led the push to legalize medical aid in dying (MAiD) in Canada is now warning that additional government safeguards are needed to combat reports of abuse of the program. 

Liz Hughes, executive director of the British Columbia Civil Liberties Association (BCCLA), told the National Post that the organization has become “aware of concerning reports of people being offered MAID in circumstances that may not legally qualify as well as people accessing MAID as a result of intolerable social circumstances.”

The BCCLA was a key figure in Canada’s legalization of euthanasia, having filed the suit Carter v. Canada that led to the Supreme Court of Canada’s striking down the government ban on the procedure. 

In the roughly nine years since euthanasia became legal in Canada in 2016, the practice has become increasingly popular. The latest government figures, released this month, showed another double-digit year-over-year increase in the procedure, with 15,343 Canadian citizens euthanized by medical officials in 2023, accounting for 1 in 20 deaths there. 

Yet a bombshell report in November revealed that out of hundreds of violations of the country’s controversial euthanasia law over the course of several years, none of them have been reported to law enforcement, with whistleblowers warning of numerous “issues with compliance” in reportage. 

Hughes told the National Post that the country’s federal and provincial governments “must put in place, actively review, and enforce appropriate safeguards to ensure that people are making this decision freely.”

The civil rights organization “will continue to hold the government accountable” for its policing of the euthanasia program, she said. 

At its launch, the country’s euthanasia regime was billed as a last-resort choice for terminally ill adults undergoing terrible suffering. In the years since, however, activists have called for its expansion to include much broader categories of applicants. 

An activist group sued the federal government earlier this month, calling for an immediate expansion of the country’s euthanasia program to allow physician-assisted suicide for those suffering from mental illness.

The federal government had earlier been set to expand the program to those with mental illnesses; that measure was delayed early this year and is now projected to take effect in 2027. 

The Quebec government last month began allowing assisted suicide for individuals who cannot consent at the time of the procedure, permitting “advance requests” by those who have “been diagnosed with a serious and incurable illness leading to incapacity” such as Alzheimer’s disease.

The federal government, meanwhile, is actively soliciting citizen input for a proposal to legalize “advance requests” at the national level.

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On Wednesday, Jan. 1, we celebrate the Solemnity of Mary, the Mother of God, a holy day of obligation for Catholics. 

The Gospels usually call Mary “the mother of Jesus,” but when Mary greeted her cousin Elizabeth after conceiving Jesus, Elizabeth cried out: “Who am I that the mother of my Lord should come to me?”

This was the first use of the title “mother of the Lord” or its equivalent, “mother of God.” (Out of respect, the Jews always substituted God’s title, “Lord,” for his name.) However, it continued to be used.

It went unchallenged until the fifth century, when Bishop Nestorius of Constantinople began to argue that Mary had given birth to Christ’s human nature, but not his divine nature. However, St. Cyril of Alexandria noted that a mother gives birth to a person, not a nature, and that Christ is one person, although he has two natures.

Finally, at the Council of Ephesus in 431, under Pope Celestine I, the Church declared Mary to be “the mother of God because God the Word took flesh and became man and from his very conception united to himself the body he took from her.”

Mary did not originate God, but she “mothered” him in the sense that a man “fathers” a child.

Thus God began the events that led up to our redemption – the only secure grounds we have for hope even today.

On Ascension Sunday, May 9, 2024, Pope Francis issued a “Bull of Indiction” entitled Spes Non Confundit (Hope Does Not Disappoint), proclaiming 2025 a Jubilee or Holy Year, starting throughout the world on Dec. 29, 2024, and ending on Dec. 28, 2025.

By ancient tradition, the Pope proclaims a jubilee year every 25 years. This one will lead up to the extraordinary jubilee of 2033, the 2,000th anniversary of our redemption.

“We need to recognize the immense goodness present in our world, lest we be tempted to think ourselves overwhelmed by evil and violence,” Pope Francis said. “The signs of the times, which include the yearning of human hearts in need of God’s saving presence, ought to become signs of hope.”

He cited the widespread desire for peace and the enthusiasm for life – the “joy of living” – that leads married couples to have children.

He called on Catholics to become “tangible signs of hope” to prisoners, migrants, the sick, the disabled, the young, the elderly, and the poor. In the spirit of Old Testament jubilees, he implored “the more affluent nations” to “acknowledge the gravity of so many of their past decisions and determine to forgive the debts of countries that will never be able to repay them.”

Dear brothers and sisters: 

“To you is born this day in the city of David a Saviour, who is Christ the Lord” (Lk 2:11). Those words spoken by the Angel in the heavens above Bethlehem so long ago are just as clearly addressed to us today. That the Lord has been born for us fills us with hope and trust because the Son of God has made his home among us. This is the good news that has changed the course of history and the life of each one of us.

As we look towards the upcoming Jubilee Year of Hope, we recall that the reason for our hope is this: God is with us; he accompanies us; he is always by our side.

I encourage you in these special days to kneel before the Nativity scene to experience the joy that comes from the nearness of Jesus, the tenderness of God himself. With haste and enthusiasm, let us set out to see the Saviour lying in the poverty of the manger and adored by Mary, Joseph, the Angels, and the shepherds.

This Christmas I invite you to recognize the Child Jesus in the faces of the world’s children. From the manger, this Child directs our gaze to all children who are suffering and abused: to children killed in their mother’s womb; to children brutalized in their homes by terrorists; to children hiding underground to escape bombardment; to children at the bottom of a boat overladen with immigrants; to children who go to school hungry in our own City; to children without the blessing of a happy family home; to children who are victims of human trafficking, the pornography industry and every kind of appalling exploitation in our own Downtown Eastside.

Born of the Virgin Mary, God became man in the Child Jesus, the Saviour of the world. May he who is “the light of the world” (Jn 8:12), enter your hearts, brighten your homes, bring hope to our City, and grant peace and bring joy to the whole world.

With the assurance of my prayers for you and your families, I wish you all a blessed Christmas season.

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Below is the Christmas message from the Canadian Conference of Catholic Bishops.

Dear brothers and sisters in Christ, 

A Saviour has been born for us; a Son has been given to us. 

Christ, who in his birth and in becoming human has allowed us to share in the glory of his immortal nature. He has freed us from death, and the power of sin and darkness. This promise of salvation is ours and thus we rejoice in the knowledge that God is with us. 

In our world overshadowed by war, injustice, oppression, division and selfish concerns the Good News proclaimed by Christ continues to offer us a message of salvation and hope. His words speak to us today, they reassure us, and fill us with hope: 

Peace I leave with you, my peace I give to you.
Do not let your hearts be troubled, and do not let them be afraid.
I am the way, and the truth and the life.
I am the good shepherd.
 I am the bread of life.

On 29 December 2024 the solemn opening of the Jubilee Year of Hope will take place in the cathedrals across Canada. In announcing the Jubilee year Pope Francis wrote: “The Holy Spirit illumines all believers with the light of hope. He keeps that light burning, like an ever-burning lamp, to sustain and invigorate our lives. Christian hope does not deceive or disappoint because it is grounded in the certainty that nothing and no one may ever separate us from God’s love.” 

May the light of hope illuminated by the Holy Spirit burn within our hearts this Christmas. May the light of God’s love shine through us, and may our witness of faith be an invitation for others to believe in the gift of salvation that Christ offers to all, and most especially in this upcoming Jubilee year. 

Wishing you a Merry Christmas and a blessed New Year 2025! 

The Most Rev. William McGrattan
Bishop of Calgary
President of the Canadian Conference of Catholic Bishops 

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Since being named co-chair of the Roman Catholic Evangelical Dialogue Group in 2018, Bishop Joseph Dabrowski has done extensive work promoting unity and understanding among Christian traditions.

Bishop Dabrowski and others within the group have also been involved in educating themselves on issues of reconciliation and establishing healthy relations with Indigenous communities across the country.

Through this work, the Bishop of Charlottetown discovered a poignant testament to a lifetime of reconciliation in practice, which lay in the story of Harvey Satewas Gabriel.

The Indigenous elder from the Mohawk community of Kanesatake, south of Montreal, met with Bishop Dabrowski as part of the dialogue group’s visit in June. Following conversations on the importance of reconciliation and harmonious relationships between the two parties, Gabriel presented Bishop Dabrowski with the culmination of nearly two decades of his life’s work — a Bible translated into Mohawk.

“It was a profoundly inspiring experience, and what initially struck me was that despite his age, he spoke with eloquence, passion, and humility about his remarkable dedication to translating the Bible into Mohawk,” Bishop Dabrowski said. “We asked him to pray with us, and hearing him recite the Lord’s Prayer in his native Mohawk was moving. It brought the language to life in such a meaningful way.”

Now 83, Gabriel told the group the translation has taken nearly 17 years to complete. To the elder, the Mohawk Bible is not a translation for leisure but rather a testament to preserving his culture while making the word of God accessible to his people, the Mohawk Nation, which is part of the Haudenosaunee or Iroquois Confederacy in the St. Lawrence region of Canada and upper New York State.

The story goes that upon hearing his church minister translate Scripture into Mohawk in the late 1950s, Gabriel began wondering why there wasn’t a Bible in Mohawk. This sparked a lifelong journey that culminated in August 2023 when the Bible was completed.

To Bishop Dabrowski, the Mohawk Bible is more than a physical collection of books crafted with materials; it is a tangible sign that reconciliation and mutual respect between Christians and their Indigenous brothers and sisters is indeed a two-way street.

“Gabriel’s story demonstrates how Indigenous communities are not just recipients in the reconciliation process but active contributors as well. I was pleased to hear that he continues to encourage young people not to lose their language and to do so by reading the Bible,” he said. “I was also stunned to hear that a passage from his translation of the Book of Revelation was read aloud at Queen Elizabeth II’s funeral in Toronto, so it is already being shared in the country.”

Describing the Papal Consistory that welcomed him and 20 other leaders of the Catholic Church into the College of Cardinals as “very profound” and “beautiful,” Cardinal Francis Leo of the Archdiocese of Toronto has deeply contemplated the prayers recited during the Dec. 7 ceremony in the Vatican.

“What does it mean,” pondered Leo during a joint interview with The Catholic Register and Salt + Light TV at the Canadian Pontifical College on Dec. 9. “It’s a ritual, a liturgy, but what’s its significance? The deep significance in the life of the Church and the witnessing of the Church in the world today. All of these thoughts came together, and interiorly renewing my own faith and my commitment to Christ and the Holy Mother Church to serve faithfully.”

The inspiration of Mother Mary was knitted close to the 53-year-old Montreal native’s heart during this weekend of both elevation and humility. A devout Marian with a degree in Mariology from the University of Dayton — he also co-founded the Canadian Mariological Society — Leo treasured the gift of his first Mass as cardinal-archbishop occurring on the Dec. 8 Solemnity of the Immaculate Conception.

“It’s God saying, ‘I’m here and I’m here for you, I love you and I’m guiding you,’ ” said Leo. “I see her presence very strongly this week. Indications here and there of the gift that she is and her maternal care for me and the Church.”

Leo said he also felt the prayers of both the hundreds of pilgrims who accompanied him to Rome and his supporters back home in Canada. He also drew strength from being in Rome.

“We’re sharing the same faith with the apostles of Christ,” said Leo. “That is very touching. In the continuity of 2,000 years of the Church, of the Holy Spirit who is the soul of the Church enacted in the Church.”

Looking forward, Leo’s advancement into the cardinalate will be celebrated in Toronto, commencing with a special invite-only Mass at St. Michael’s Cathedral Basilica on Jan. 15. In late January and throughout February, liturgies and receptions will be held in the western, northern, central and eastern regions of the archdiocese.

The new Cardinal will also spiritually guide his flock throughout the 2025 Jubilee declared by Pope Francis. He anticipates that “the Lord wants to pour out generously into our hearts many graces — graces of conversion, graces that will deepen our faith, and graces of prayer, healing and liberation.”

Leo will inaugurate the year-long celebrations with a 5 p.m. Mass at St. Michael’s on Dec. 29. Many archdiocesan committees are planning a series of activities and celebrations at designated parishes.

Every time I hear Simbang Gabi songs in the church, I cannot help but tear up. My heart swells with gratitude that Christianity was introduced to the Philippines by the Spaniards.

We have overcome many difficulties to arrive where we are now. No cross was ever wasted, and no achievement forgotten. The Filipino people in Canada invite other cultures to experience the Simbang Gabi tradition: a loving remembrance and thanksgiving to the Lord for being one of us except sin; expressing kindness and generosity to one another and sharing whatever we have, big or small, out of the kindness of our hearts.

Maligayang Pasko (Merry Christmas)

Rita Castillo
Vancouver

Thank you for reporting some of the falsehoods in the stories that have come out about the so-called genocide of Native People in Canada. I hope you will continue to correct this and help prevent a new law criminalizing denial of this.

There was much good done to help the Natives. Yes, there were abuses, but nothing like what has been reported. In the Fifties and Sixties in the public school system there were many problems also. It should not be a past that we are forbidden to investigate or comment on.

John Turner
Kelowna

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I notice them most when I’m not moving: the squirms, kicks, and hiccoughs of two tiny people in my womb. Already they have different personalities. 

Baby A’s movements are obvious and distinct; like a Looney Tunes cartoon character travelling underground, I can clearly see a foot or elbow on the move just below my skin. Baby B is more subtle, only felt when I place my hand on my belly in just the right place and find someone dancing to an unknown tune or massaging my organs.

I must sit and relax to notice. I must quiet my mind to let the joy and anticipation sink in. Sometimes, we can only notice the most profound moments and miracles in our lives in silence and stillness.

It’s a special thing to be pregnant before Christmas. Advent – the season of waiting – feels very real and personal when you are waiting for your own miracle. It makes it easier to unite your waiting with Mary and ponder it all in your heart, as she did.

How many of us spend the few weeks of Advent careening toward Christmas instead of approaching it in thoughtful anticipation? We get stressed out shopping for decorations, gifts, and special foods, exhausted by standing in lines, and burdened by the number of family gatherings and events in our schedules.

This Advent, I’m finding myself drawn toward quiet places and slower paces. I’d rather sit in a cozy chair re-reading favourite books and imagining myself as a mother bird sitting on a pair of eggs – being productive by simply existing in the right place – than go shopping or take my 3-year-old to photo ops with Santa.

For pregnant women, the instinct of “nesting” is joked about as a sudden burst of energy that makes moms scrub baseboards and purge kitchen cabinets. But, looking with anticipation toward the joy of new life in this season, I’m realizing nesting is more like prayer.

Minnesota midwife Jana Studelska wrote: “To give birth … a woman must go to the place between this world and the next, to that thin membrane between here and there. To the place where life comes from, to the mystery, in order to reach over to bring forth the child that is hers… We need time and space to prepare for that journey. And somewhere, deep inside us, at a primal level, our cells and hormones and mind and soul know this.”

During Advent and Christmas, the “membrane” between heaven and earth feels thin. The air is pregnant with the excitement that something big is coming. We can hustle toward it with piles of gift bags, dishes, and to-do lists, or we can see it in the distance and amid the chaos create space for the anticipation to wash over us, in awe of what it means.

4th Sunday of Advent, Year C
First Reading: Mi 5:2-5a
Second Reading: Heb 10:5-10
Gospel Reading: Lk 1:39-45

“Rejoice in the Lord always; again I say, rejoice! Indeed, the Lord is near.”

The first word of that Entrance Antiphon, in Latin, gives this Sunday its name: Gaudete Sunday.

The First Reading echoes it: “Sing aloud, O daughter Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem!” The response to the Psalm repeats it, and so does the Second Reading.

Why should we rejoice?

The answer is that “the Lord has taken away the judgments against” us. Indeed, he has become our “salvation.”

Right after Adam and Eve’s fall, God said to the serpent — Satan, who had deceived them — “I will put enmity between you and the woman, and between your offspring and hers; he will strike at your head, while you strike at his heel.”

In these words — called the Protoevangelium, Latin for “Proto-Gospel” or “First Good News” — God promised victory over evil and the restoration of what humans had lost. It was the first hint of a Saviour, a Redeemer, who would make amends for Adam and Eve’s disobedience and lack of trust.

“Saviour,” “salvation,” and “Redeemer” are words we hear often in church, but their meaning can be overlooked.

To “redeem” is to “free” by “buying back” or “paying a ransom.” We needed to be freed from the three things that have enslaved us since the Fall: the pleasures of the senses, covetousness for earthly goods, and the desire for self-assertion. We had to be ransomed, or bought back, from Satan, who, through his success with Adam and Eve, gained a certain domination over us, including the power of death.

Finally, someone had to mend — to make amends for — the relationship with God that Adam and Eve had broken. If a small child breaks a window, he may repent, and his father may forgive him, but the window remains broken. The child cannot repair or pay for it himself. Similarly, we needed someone to take on the consequences of Adam and Eve’s rebellion, especially death, to make reparation (from the verb “to repair”) or restitution (from the verb “to restore”).

God solved these problems by becoming our Redeemer: he became a man and, as a man, did for us all that needed to be done, something only he could do. His love for humanity was “so great that it turned God against himself, his love against his justice,” said Pope Benedict XVI. It was so great “that by becoming Man he followed him even into death, and so reconciled justice and love.”

Father Paul Goo, pastor of Christ the Redeemer Parish in West Vancouver, has been called to Rome to serve in the English-language section of the Vatican’s Secretariat of State, starting in January 2025.

Vancouver Archbishop J. Michael Miller, CSB, who recommended Father Goo for the role, made the announcement in a Nov. 30 letter sent to archdiocesan clergy.

“As you all know, loyalty to the Holy Father and the Apostolic See is a defining characteristic of our Archdiocese, notably in the joyful gift of Vancouver priests called to serve the Church as Bishops,” he wrote.

“We have now been honoured with a different kind of request from Rome; namely, that one of our pastors be released for service in the English-Language section of the Secretariat of State, the Vatican dicastery which works most closely with Pope Francis in the exercise of his universal ministry.”

The Archbishop said Papal Nuncio Archbishop Ivan Jurkovic had asked him to suggest a priest suited to the responsibility, and Father Goo was his choice. “I responded knowing that we would lose – for a time – a dedicated and zealous pastor, but with confidence that this sacrifice would bring blessings to the Archdiocese.

The appointment is for five years.

In a Nov. 30 letter to his parishioners, Father Goo expressed his mixed emotions about the “surprising” news.

“While I am both happy and excited about this new chapter in my priesthood, I will miss all of you. Serving as your pastor has been a tremendous blessing and joy. From the moment I arrived, I have said that this parish does not belong to me but to the Holy Spirit. It is the Lord who has brought us together, and it is the Lord who will carry us through this change.”

Ordained to the priesthood in 2015, Father Goo was appointed as assistant pastor at Christ the Redeemer and named pastor in July 2023. He was vocations director for the Archdiocese of Vancouver from 2019 to 2013.

In his letter, Father Goo said he will be “supporting the coordination of the Holy Father’s communication in English-speaking parts of the world.”

Archbishop Miller will appoint a temporary parish administrator to work with Father Goo in December and assume responsibility for the parish in January until next year’s pastoral appointments are named.

Father Goo reflected on the unexpected move, saying “I know this news may come as a shock to many, just as it was to me. Transitions like these are always a challenge, but they also remind us of the mysterious and providential ways of the Holy Spirit.”

A tale of two cities has just presented itself a few days before Advent, offering contrasting approaches to the coming Christmas season.

• In Canada’s largest city, Toronto City Council voted to commemorate the final month of the year as Christian Heritage Month.
• In B.C.’s largest city, a member of the Vancouver Police Board was pressured to resign for expressing her views on such topics as Christianity, immigration, culture, and transgenderism.

Canada is clearly trying to sort out where it stands on issues like freedom of expression and religious rights. The Toronto example makes a case for confronting restrictions and woke culture. 

Molly Banerjei, co-founder of the Christian Music Festival in Toronto, says she faced more resistance than ever this year trying to find a venue for the festival. So she launched a campaign to promote Christian Heritage Month in cities across the country.

More than 30 municipalities, including Prince George and Whistler in B.C., have declared December Christian Heritage Month, and organizers are now appealing to federal and provincial governments to do the same.

In the words of The Catholic Register in reporting the story, “the script was officially flipped, and this grassroots effort attained its most seismic victory to date”

Contrast that with Vancouver, where Comfort Sakoma-Fadugba was forced off the Vancouver Police Board for “expressing concerns shared by millions” of Canadians, says the Church for Vancouver blog.

Church for Vancouver Publisher Flyn Ritchie describes what happened.

“Did she jump, or was she pushed? Comfort Sakoma-Fadugba left her position as Vice Chair of the Vancouver Police Board November 22, following an outraged response to a statement she posted on Instagram.”

Ritchie notes that CKNW radio host (and former BC Liberal MLA) Jas Johal tweeted her comment, saying, “When you sit on the Vancouver Police Board you are representing a multi-ethnic police force which serves and protects a diverse city. I hope Vice Chair Comfort Salome-Fadugba [sic] can clarify her comments to taxpayers.”

Sakoma-Fadugba, who immigrated to Canada from Nigeria as a child, introduced her comment by saying, “I’m going to get very vocal about things happening in Canada, and it’s OK if it upsets some people.”

Ritchie recounts how she “reflected was:

“Years ago I warned that people were losing the ability to define what it truly means to be Canadian. Take 10 random people off the street, and we can’t identify a common food, sport or pastime that unites us. The implications of an immigration system that allowed for mass immigration without considering cultural integration, combined with a growing aversion to assimilation, are slowly transforming Canada into a place where a shared identity is disappearing.”

Most kids who go to Spirit Day get there by bus, but not Nguavase (Avase) Tsevende, who travelled all the way from Kenora, Ont., with her mother, Natasha, to take part in the annual conference.

Nguavase was born in Vancouver, but her family moved to her mom’s hometown of Kenora in 2016. It’s a small town of only 15,000 people, with the closest city being Winnipeg. It’s not exactly the middle of nowhere, but it’s close.

“Other than a Bible camp, there isn’t a large group of kids practising [their faith] in our town,” said Natasha. “I was excited to have my daughter be a part of [Spirit Day] and see that there are lots of young people who are active in their faith.”

She reached out to the organizers to see if they could attend. Then she said a prayer and managed to buy cheap plane tickets.

Apex Ministries, one of the annual headliners for the conference, was a major selling point for Natasha. Having worked in youth ministry herself, she hoped Apex’s approach would resonate with her daughter—and she was right.

“I think that she was really inspired by it,” said Natasha. When they returned home, Avase “immediately started to find the music and sing the songs. She was able to connect with the messaging that Apex had and loved how fun it was.”

Another highlight was the sense of community. None of their Vancouver friends attended the second day of the conference, but that didn’t matter. Students from Blessed Sacrament Elementary in Vancouver welcomed them warmly, especially after learning Avase, like them, was enrolled in a French immersion school.

The whole trip was a whirlwind—they arrived on Friday and flew out Sunday—but Natasha said, “It was an adventure; it was totally worth it.”

Reflecting on the importance of choosing saints for their upcoming confirmations, Archbishop J. Michael Miller told the 1,700 Grade 7  with some heavenly advice. “The saints are urging you on by their prayers and by the example they have left us.” 

The annual event took place at Chandos Pattison Auditorium in Surrey on Nov. 16 and 17. Supported by more than 100 volunteers from across the Archdiocese of Vancouver, the event took place on two separate days to accommodate the large numbers.

The Archbishop pointed to the parallels with Pentecost for Jesus’ disciples. “Confirmation will be for you, dear young people, what that first Pentecost was: the descent of the Holy Spirit on Mary and the disciples.”

Amsterdam today, Toronto, Montreal, Vancouver or Calgary tomorrow?

Jewish and Catholic voices in Canada are concerned that anti-Semitic attacks on Israeli soccer fans in the Netherlands on Nov. 7 could be replicated elsewhere, including Canada.

Richard Marceau, the Centre for Israel and Jewish Affairs (CIJA) vice president and general counsel, and Father Deacon Andrew Bennett, faith communities director for Christian think tank Cardus, told The Catholic Register that Canada is vulnerable to the hatred seen in the riots in Amsterdam, which hospitalized five people and injured as many as 30 others. At least 71 individuals have been arrested.

“There are signs out there, and the people that I’ve been speaking to in the Catholic community who are trying to build ties of friendship and support with the Canadian Jewish community are very concerned by this coming to Canada,” said Marceau.

Father Deacon Bennett is one of the Catholic figures Marceau is referencing. Canada’s former ambassador for religious freedom established the Canadian Christian Declaration on Anti-Semitism on Sept. 23. The document has now been signed by more than 700 people, including religious leaders such as Archbishop J. Michael Miller. 

Father Deacon Bennett told The Catholic Register, “we should be under no illusion” that Canada is immune to such violent riots, where Israeli soccer fans attending a game in Amsterdam were viciously attacked.

“If we look at the protests that have taken place, and I’ve been in the midst of some of these protests walking through Montreal or Toronto on various business trips,” said Father Deacon Bennett. “The vitriol, the very visceral anger and the hatred that is present in these protests is frightening.

“Our leaders have been weak in denouncing these and taking action,” he said. “We have to recognize that not all publicly expressed opinions are valid, and I’ve written recently about what seems to be the descent into moral relativism in this country where we can no longer detect good from evil or objective truth.”

Marceau, a former Bloc Quebecois MP, is grateful to Canadian Christians and Catholics for their solidarity and encouraged them to continue “speaking out about their values and the kind of society they want to live in.”

“It would shock many Catholics to know that to go into a synagogue, even on Shabbat, you have to go through rings of security,” said Marceau. “It’s unnoted. Can we in Canada truly talk about freedom of religion and conscience if you cannot in security and safety practice your religion, which is of course a very strong and important and central value for the Catholic Church?”

Echoing St. John Paul II’s 1987 comments about Jews being Christians’ “elder brothers in the faith,” Marceau emphasized that it is pivotal for the “elder brothers to be safe, respected and able to live true and free as Jews in Canada.”

Michelangelo once described his artistic process by saying, “I saw the angel in the marble and carved until I set him free.” World-renowned Canadian sculptor Timothy Schmalz made a similar observation in his keynote speech at this year’s Corpus Christi–St. Mark’s College fundraising breakfast.

“I look at this school, and it’s like a studio, and the clay is like the students,” he told the hundreds in attendance. “I see this beautiful environment that is so needed within our mainstream nihilistic culture,” he said. “These new creations, these new students coming up” are the Church’s best response “to fight the nihilism that is in our world today.”

Schmalz spoke about his transition from being a student steeped in the avant-garde of the modern art world to becoming the deeply Catholic artist who, in 2019, had the privilege of having one of his statues, Angels Unaware, installed at St. Peter’s Square in Rome—the first sculpture to be installed there in four centuries.

“If it wasn’t shocking, it wasn’t artwork,” he said about his early creations, reflecting on how he spent his late teens and early art school years copying the likes of Jackson Pollock. But he couldn’t sustain the effort.

He had become steeped in the very nihilism that Catholicism opposes. Over time, creating modern art became unsustainable and took its toll. Schmalz experienced what he describes as an “artistic meltdown.”

The modern art world was too far removed from the masters who had inspired him early in life: the Michelangelos, Da Vincis, and Berninis of the past.

The masters “had something that the art schools were not telling you,” he said. “In order to have great artwork, you needed great subject matter.”

“You needed a subject matter that had substance,” he continued. “I realized that form really is important to sculpture—that how it’s presented can really deepen one’s understanding of what’s going on behind the piece.”

He concluded that Catholic Christian art was all he wanted to devote himself to.

“Our faith is not an ornament; it requires participation and involvement,” he said. “The amount of work that can go into celebrating Christ and glorifying our eternal truths is infinite.”

In addition to his myriad works of art scattered around the globe, Schmalz’s Homeless Jesus statue can be seen outside the doors of Holy Rosary Cathedral in Vancouver.

In his closing address, Corpus Christi–St. Mark’s College Chancellor, Archbishop J. Michael Miller, thanked attendees for supporting the school.

At Holy Rosary Cathedral, the lights in front of the rose window in the organ loft turned from blue to red.

Red light, illuminating St. Michael’s Cathedral in Toronto on the night of Nov. 20 stood in sharp contrast to the darkness of the city’s skyline.

Some 500 km to the east, the facade of Mary Queen of the World Cathedral and the dome of St. Joseph’s Oratory in Montreal, were also lit in red, as were other world-famous cathedrals including the Notre Dame Basilica in Paris.

In Ottawa, home to the embassies, high commissions and representative offices of 129 nations, the facade of the historic baronial-style mansion that serves as the embassy of Hungary, glowed red the same night.

Nov. 20 is marked as Red Wednesday, an annual event in which participating churches and secular institutions around the world light their buildings in red, the colour symbolizing blood and sacrifice, to raise a conspicuous red flag on Christian persecution around the world, an issue too often ignored by the international political elite.

Described as an international day of prayer, action and awareness about Christian persecution around the world, and launched in 2016 with the lighting up of the Trevi Fountain in Rome, Red Wednesday is an initiative of Aid to the Church in Need (ACN), an international pontifical charity dedicated to supporting the faithful wherever they are persecuted, oppressed or in need. 

Red Wednesday, largely through the efforts of ACN’s UK office, has now grown exponentially into an annual international campaign. 

“It’s a great way to remember those Christians who have lost their lives or are suffering for their faith,” Marie Claude Lalone, national director of ACN Canada, said. “Raising awareness is a good step, but it’s not enough. We need to stand in solidarity with our brothers and sisters who are suffering.”

“This year, we need Red Wednesday more than ever,” Mario Bard, ACN Canada’s head of information, told The Catholic Register, citing the organization’s newly released report Persecuted and Forgotten. The report revealed that in more than 60 per cent of the 18 countries surveyed, human rights violations against Christians had increased since the last report that covered 2020-2022.

Bard said the focal point of violent attacks against Christians has shifted from the Middle East to Africa where Christians in such countries as Burkina Faso and Nigeria continue to bear the brunt of Islamic extremism, though it notes Christians in Iraq and Syria face constant pressures to leave their ancient homelands.

Sometimes it just takes moving across the world to understand the value of a sacramental marriage. At least that’s what it took for Eddelyn and Mario John, two recent arrivals from the Philippines.

They were one of 19 couples whose marriages were sacramentally blessed at the Marriage Mass at St. Mary’s in Vancouver, one of three such events across the Archdiocese this year. In total 121 couples had their marriages convalidated this year, a remarkable increase from last years 42.  

Eddelyn and Mario met almost two decades ago while Eddelyn was working at a farm supply store where Mario would come to purchase feed.

Things developed quickly, and the couple married after only three months of courting.

At the time, the couple embodied a certain cultural Catholicism. Mario’s family urged them to have a church wedding, but they declined.

“I always said we were good – it’s OK,” Eddelyn recalled. “As long as we always go to church every Sunday, it’s ok.”

Soon, they were pregnant, and their daughter was born before their first wedding anniversary.

Life continued apace, but something always felt like it could be better. They weren’t unhappy and had a good family life with their daughter. It wasn’t until they were apart that things clicked for Eddelyn and Mario.

In 2019, an opportunity arose for them to immigrate to Canada. One of Mario’s favourite uncles encouraged the couple to make the journey, but COVID delayed their plans, and he passed away before they made the move.

The pandemic delays complicated their applications. Eddelyn was finally accepted for a student visa last year. Because of delays with their daughter’s visa application, she made the trip alone, arriving in Canada in December 2023 to start her studies in business management.

At the first Canadian Mass she attended at St. Mary’s in Vancouver, someone announced that the Marriage Mass was coming up on Oct. 19 – the birthday of the beloved uncle who had passed away.

Eddelyn saw this as a sign, and she and Mario decided that if they could get their marriage sacramentally validated in Canada, they would.

“We want to be part of the seven sacraments of the Church,” said Mario.

As anyone dealing with Immigration Canada knows, getting the paperwork done can be a nightmare. Still, as fate would have it, everything was finalized in time for Mario to bring their daughter to Canada for the Marriage Mass.

Solemnity of Christ the King
First Reading: Dn 7:13-14
Second Reading: Rv 1:5-8
 Gospel Reading: Jn 18:33b-37

The prophecy from Daniel in this Sunday’s First Reading is crucial to our recognition of Christ as King of the Universe, for Jesus used the term “Son of Man” to refer to himself about 80 times in the four Gospels.

The Church recognizes the “one who is Ancient of Days” as God the Father, and the “one like a son of man” as Christ who is God the Son made man for our salvation and who will come “with the clouds of heaven” to judge all “peoples, languages, and nations” at the end of the world.

Jesus himself said, just before he ascended to heaven, that “full authority” had been given to him “both in heaven and on earth.”

“Son of Man” is the title by which Jesus identified himself at his trial before the Jewish Sanhedrin. After his arrest, the council convened to try to frame a charge against him “so that they might put him to death.” Many “spoke against him falsely under oath, but their testimony did not agree,” for the authorities had had to arrest him hurriedly on hearing from Judas that he knew of their plot, and they had not had sufficient time to coach their witnesses.

The time before the Passover was growing short, and the Law of Moses did not allow the Jews to put anyone to death without the substantial agreement of two or more witnesses. So, in desperation, the high priest Caiaphas tried to force Jesus to incriminate himself.

“I order you to tell us under oath before the living God whether you are the Messiah, the Son of God,” he said. Jesus replied, “It is you who say it. But I tell you this: soon you will see the Son of Man seated at the right hand of the Power and coming on the clouds of heaven.”

Evidently, Caiaphas recognized the implication, for he said, “He has blasphemed!” In other words, he realized that by quoting Daniel, Jesus was claiming to be God the Son, to whom God the Father had given “an everlasting dominion.”

By the Law of Moses, the penalty for blasphemy was death. Like other subjects of the Roman Empire, the Jews were allowed to administer their own laws, but they had to refer cases involving the death penalty to the Roman governor.

The Sanhedrin knew that the charge of blasphemy would not impress a Roman governor, for Romans believed that their emperors became “gods” themselves when they died.

Accordingly, the council changed its charge: “We found this man subverting our nation, opposing the payment of taxes to Caesar, and calling himself the Messiah, a king.”

I was shocked to see the graphic photo showing doctors in surgery accompanying the story about Dr. Tim Kostamo who operated on Father James Hughes.

I am left wondering who the patient was in the photo and why such a moment was chosen for a photo.

I urge you to reconsider using such images in the future, respecting both the dignity of the patient and the sensitivities of your readership.

Lisa Marquis
Burnaby

(We cropped out the gory part of the Page 1 photo both online and in print. Unfortunately, when The Busy Catholic newsletter went out, it pulled the full image off our server without our realizing it. We also should have cropped the inside photo more. We regret that it happened. The photos were taken of Dr. Kostamo when he was on a medical mission to Ecuador and the patient is unidentified. – Editor)

I read Paul Schratz’s article about Kelsi Sheren “Returning from war to take on MAiD”  and was shocked, so I went to listen to the interview with Jordan Peterson (whom I have the utmost respect for). 

 I always try to understand both sides of the issue, even when I can only agree with one side.

 I found an article about an anesthesiologist rebutting the claims made by Kelsi Sheren. I am not claiming to support MAID, but if we are to be against it, the stand needs to be based on fact.

A fair presentation of facts should include both sides of the issue.  I do not support MAID, but I am disappointed by what appears to be fear-mongering on the part of someone who may not have the knowledge base to ask the right questions for a proper presentation of the facts.

Greg Neufeldt
Saanichton

(The rebuttal comes from Dying With Dignity, and its “debunking” of Sheren’s information comes from Dr. Stefanie Green, Canada’s foremost euthanasia physician. The author does not name the anesthesiologist and puts a great deal of emphasis on Sheren’s not being a medical professional or drug specialist. Following her interview with Jordan Peterson, Sheren interviewed Dr. Joel Zivot, who has given expert testimony on the effects of euthanasia drugs and how they can cause an experience “akin to dying by waterboarding or drowning.” He corroborates Sheren’s account. Readers are invited to read all the arguments and draw their own conclusions. — Editor)

I was pleased to see the Oct. 28 article about obtaining a plenary indulgence between Nov. 1 and 8, but it was incomplete. Besides visiting a cemetery, we also have to perform three other actions: 

1. Mass and Communion 
2. Confession within a week with no attachment to even venial sin and 
3. Prayer for the Pope’s intentions.

For those who were expecting surprises to come out of the Synod of Bishops in Rome, the only the only surprise was the Holy Father’s acceptance of the final document on the last day.

That sets the stage for the direct implementation of the assembly’s conclusions.

The proposals, which include expanded leadership roles for women and greater participation in decision-making, will be good news for many. Increasing awareness of women’s roles, as noted in Canon Law, will help us move forward, reducing obstacles that may hinder women from fully living out their “charisms, vocation, and roles” within the Church.

Here in Vancouver, we’re already ahead of the curve. Archbishop Miller has long supported the Synod’s initiatives, from establishing a Synod Committee in 2021 to encouraging Vancouver’s Catholic community to embrace Conversation in the Spirit.

I’m confident that we will continue to promote this style of leadership through ongoing education and practical applications.

Now, we look forward to hearing from the Archbishop as he returns from the Synod and to implement the proposals and recommendations as he sees fit.

It’s important to remember that this is a global document. Not all countries and continents may be ready for these changes or recommendations. Keeping the synodal spirit at the forefront will be a challenge, but it’s one we must embrace.

A powerful quote from the final document describes synodality as “a path of spiritual renewal and structural reform that enables the Church to be more participatory and missionary, so that it can walk with every man and woman, radiating the light of Christ.”

The document states that “the model of synodality is Mary, because she listens, prays, meditates, dialogues, accompanies, discerns, decides, and acts.”

For us here in the Archdiocese of Vancouver, under the patronage of Our Lady, her example can be our guide.

Your voice matters! Join the conversation by submitting a Letter to the Editor here.

Anyone who knows a teacher is probably familiar with the complaint that they don’t have enough time to teach.

Imagine, then, the consternation caused when a school is closed for entire weeks so seismic upgrades can be made.

Ecole Saint-Sacrement (Blessed Sacrament Elementary) in Vancouver turned the disruption into a blessing during its latest round of upgrades. The school used the lost week of classroom teaching as an opportunity to do some faith development in the form of staff-wide Catechesis of the Good Shepherd certification. 

CGS is a Montessori-inspired approach to catechesis for young children that focuses on student-led engagement with materials and stories, guided by thought-provoking questions from the instructor. Typical questions are “What do you see?” “I wonder how that works?” and “Why do you think that is?”

The training at the end of the summer led to a delayed start for students in September, which the school made up for by adding 25 minutes to each school day.

A school wouldn’t normally be able to have its entire staff take so much time off for professional development, and certainly not together, but it was a “once-in-a-lifetime opportunity,” principal Renie Sader Mykyte told The B.C. Catholic.

Blessed Sacrament’s teachers are now receiving their certification in the Catechesis of the Good Shepherd (CGS), and with the help of Louise Fillion, a CGS instructor from Manitoba, they are even completing the course in French. 

“I always want to carve out time for faith formation,” said Mykyte, who believes that faith formation for teachers will “trickle down to the students and their families.”

CGS, at its core, is a very intentional and slow method for teaching the faith to children, and it’s an approach Mykyte appreciates, since the methodical pace lessened any temptation to hurry back to the newly upgraded building.

The CGS training has helped the staff remain mindful of their mission and responsibility to support the spiritual growth of their students, Mykyte said, and having the entire staff train together presented a unique opportunity for collaboration. “I can see the wheels turning, I can hear the conversations.”

Teachers are already discussing how to share resources and activities, particularly for the younger grades, which are closer to the target age group that CGS is designed for. 

The seismic upgrade provided an additional benefit, allowing teachers a clean slate to reorganize their classrooms and at the same time giving teachers the opportunity to apply what they’d learned to the layout and atmosphere of their classrooms. 

Pope Francis has canonized 14 new saints, including St. Marie-Leonie Paradis, a nun from Montreal known for founding an order dedicated to the service of priests.

In a Mass in St. Peter’s Square on Oct. 20, the Pope declared three 19th-century founders of religious orders and the 11 “Martyrs of Damascus” as saints to be venerated by the global Catholic Church, commending their lives of sacrifice, missionary zeal, and service to the Church.

“These new saints lived Jesus’ way: service,” Pope Francis said. “They made themselves servants of their brothers and sisters, creative in doing good, steadfast in difficulties, and generous to the end.”

The newly canonized include St. Giuseppe Allamano, a diocesan priest from Italy who founded the Consolata missionary orders, and Francis Massabki, a father of eight children and one of the Martyrs of Damascus, a group of 11 men killed in 1860 for refusing to renounce their Christian faith and convert to Islam.

Also among the saints are St. Elena Guerra, hailed as an “apostle of the Holy Spirit,” and St. Manuel Ruiz Lopez and his seven Franciscan companions, all martyred in Damascus in 1860 for refusing to renounce their Christian faith.

The final three canonized are siblings, Sts. Francis, Mooti, and Raphael Massabki, lay Maronite Catholics martyred in Syria along with the Franciscans.

Thousands of pilgrims prayed the Litany of the Saints together in St. Peter’s Square before Pope Francis declared the 14 as enrolled among the saints “for the honor of the Blessed Trinity, the exaltation of the Catholic faith, and the increase of the Christian life, by the authority of Our Lord Jesus Christ, and of the holy apostles Peter and Paul.”

“We confidently ask for their intercession so that we too can follow Christ, follow him in service, and become witnesses of hope for the world,” the Pope said.

In his homily, Pope Francis highlighted how service embodied the lives of each of the new saints. “When we learn to serve,” he said, “our every gesture of attention and care, every expression of tenderness, every work of mercy becomes a reflection of God’s love. And so we continue Jesus’ work in the world.”

St. Marie-Leonie Paradis: ‘humble among the humble’

St. Marie-Leonie Paradis (1840–1912), a Canadian religious sister, also took her place among the new saints. She founded the Little Sisters of the Holy Family, an order whose spirituality and charism is the support of priests through both prayer and by taking care of the cooking, cleaning, and laundry in rectories in “humble and joyful service” in imitation of “Christ the Servant.”

I appreciate your recent coverage of our event at Our Lady of the Assumption (“Starry-eyed young Catholics dance the night away”), but there were several inaccuracies that need to be addressed.

The event was organized solely by Our Lady of the Assumption, not in collaboration with the Catholic Young Adults of Surrey as stated.

The article implied the dance suffered from poor weather conditions; however, we experienced sunny and warm weather, which was ideal for the event. God graciously blessed us with a clear night sky. The original plan included a bonfire and sparklers, so everything went as intended.

While our previous event drew inspiration from NASA’s James Webb Space Telescope, this year’s inspiration was on fostering community among young adults in the archdiocese.

The article also inaccurately reported attendance as over 150 people, whereas we had over 200 participants at the dance.

Jose Lopez
Coquitlam

(We regret the errors, some of which were made because we accidentally referred to information from last year’s event—Editor)

I note that in Dr. Gerry Turcotte’s Oct. 21 column “Every day is Thanksgiving Day,” Pope John Paul XXIII is referenced.

I suspect that Dr. Turcotte isn’t intentionally foreshadowing the future but, in fact, means Pope John XXIII.

Mark Nikkel
Abbotsford

I would like to thank The B.C. Catholic for the comprehensive B.C. Election Catholic Voters Guide in Oct. 14 issue. It covered a wide breadth of issues that should be of concern to Catholics, helping us be better informed in deciding whom to vote for in the provincial elections.

Mark Norbury
Port Moody

(The lion’s share of the work, and credit, belongs to Catholic Conscience, which is now producing Catholic voter guides for elections all over North America. Check them out at catholiconscience.org—Editor)

I just want to thank Father Hawkswell for his clear and concise homily in the Oct. 21 issue, “Jesus didn’t leave behind a movement, but his Church.”

Ron Beaulieu
Powell River

Your voice matters! Join the conversation by submitting a Letter to the Editor here.

It was Christmas time when Joe came out to me as an atheist.

His text was unprompted and depressing: “My grandmother told me I was possessed by the devil when I told her I don’t believe in God anymore,” he wrote.

“I’m sorry, I just don’t feel anything anymore.”

Ultimately, this collision of his grandmother’s reference to the transcendent – albeit demonic – with his cynical millennial materialism was the final straw, and he embraced the creed of Dawkins and Hitchens shortly after.

His explanation was time spent on Reddit atheist forums and books about evolution; but I don’t think any of that is true. The real reason was right there in his message: “I just don’t feel…”

Around that same time, another Catholic school friend, again unprompted, confided in me that when we were kids he had wanted to be a priest. It clearly haunted him, but he managed to shrug it off.

“That was just brainwashing,” he said.

In spite of a gnawing sense of loss, he chose the same path most of us had at the time. Waiting at home was all the alcohol, video games, and porn anyone could ever hope would fill the void. 

Somewhere in between the old-world faith of Joe’s grandmother and the early 2000s-era Catholicism that raised us, something went wrong for Joe and the rest of my cohort.

The faith had been offered, but for whatever reason, be it self-obsession or the influence of secular culture, he had found it wanting. Most, if not all, of my Catholic school friends – some far more sobre and faithful than Joe – took that same path towards the spiritual periphery that he did, and they wandered off into the spiritual wasteland.

A lot has been said about this phenomenon, about the rise of the so-called “nones,” those unchurched and unaffiliated wanderers. Various answers have been proposed, but one of the most interesting and explanatory has probably come from Bishop Robert Barron, who decries the impact of what he terms “beige Catholicism,” the bland cultural whitewash of the post-Vatican II era that eroded our sense of religious mystery and majesty, replacing them with kumbaya niceties and liberal affectations.

No redemptive suffering. No challenge. No adventure. Just comfort. The violence of the Crucifixion and the regal visage of Christ have no place in “beige Catholicism.” Only a bland and colourless gospel, bereft of all challenge and weight, can remain.

Perhaps this is a tad overwrought. After all, we all know good and faithful Catholics who made it through the beige haze – there would be no young people in the Church at all if they hadn’t – and Vatican II is hardly the sole cause of many of the most pressing crisis of the twentieth century Church.

I don’t often have fast food but on a whim I recently popped into an A&W near my campus. Waiting for my order, I noticed a wall decoration with the familiar company logo. Beneath the large letters, were the names Allen & Wright. There’s a phenomenon that was popular on social media recently that begins a discovery of something obvious with the phrase: “I was today year’s old when I discovered…” that A & W stood for the names of its founders.

Other “discoveries” people have made late in life include realizing the division sign (÷) is just a fraction sign with both the denominator and the numerator left blank. Or that a turtle isn’t inside its shell — it actually is its shell. As a specialist in the gothic, I was stunned to discover Grant Wood’s famous American Gothic painting Wood features a father and daughter, not a husband and wife. The story may be even more complex. Rumour has it the model, embarrassed at being mistaken for the wife of a man twice her age, went overboard reassuring everyone it was a father and daughter. The painter never corrected her nor confirmed her version.

Other discoveries: There’s a bear in the mountain face of a Toblerone chocolate bar. The hole in a pasta serving spoon represents the recommended single serving size. The word “footage” comes from film being measured in feet. The first episode of a television show is a “pilot” because it’s the first time it’s “on air.” You say “break a leg” to an auditioning actor in hope they end up in a cast. Hold your horses is a pun telling you to be stable. We are surrounded by things that are as plain as the nose on our faces but we never see, or perversely misapprehend, them. 

I was easily in my late teens before I realized Canadian and American Thanksgiving are on different dates. Researching the origins of the event, I was stunned to read Martin Frobisher first celebrated Thanksgiving in 1578 on Baffin Island. It was not a celebration of a successful harvest, but sheer relief for successfully crossing the Atlantic into what would become Canada. Thanksgiving is also more popularly understood as the celebration of American Pilgrims in 1621, which has often been presented as a romanticized celebration of community between Indigenous people and settlers.

Thanksgiving isn’t a holy day of obligation but was always a part of parish life. Then I moved to Australia and a bunch of holidays shifted. Father’s Day was in September not June. Christmas was celebrated in July, a tradition that arose so Aussies could have a hot roast dinner in the cooler winter months.

A continuing series looking at progress made in healing and reconciliation initiatives between the Archdiocese of Vancouver and Canada’s Indigenous peoples since their first encounter. This week, the Archdiocesan Synod’s recommendations on First Nations, and Archbishop Raymond Roussin.

Part 1. ‘Dialogue and sharing’: a century of Indigenous and Church relationship and reconciliation

Part 2. ‘We have heard their cries of distress’: a century of Indigenous and Church relationship and reconciliation: 

In November 1998, Archbisop Adam Exner joined B.C. faith leaders in signing a statement supporting in principle the Nisga’a Treaty, giving the Nisga’a control over 2,000 square kilometers of land, self-government, and $190 million.

Archbishop Exner said he didn’t necessarily endorse all aspects of the agreement but he supported it in the interest of justice and because it was negotiated by all parties.

In 2001 the federal government started negotiations with the Christian churches on a compensation plan for settlements with former students claiming abuse. The government ultimately agreed to pay 70 per cent of the settlement costs.

The complexity of the issue of jurisdiction, responsibility, and vicarious liability was evident in two Supreme Court of Canada decisions in 2005. The court ruled the United Church of Canada was 25 per cent liable and the government of Canada 75 per cent liable for general damages in a B.C. residential school case involving sexual abuse.

In a separate ruling, the court ruled the Oblates of Mary Immaculate in B.C. were not vicariously liable for sexual assaults an employee carried out at another residential school because the employee in question had not been hired to supervise children.

In November 2005, an offer by 41 Catholic religious orders and dioceses was included in an agreement-in-principle to settle Indian residential schools abuse claims.

Described as an “historic milestone” by Assembly of First Nations National Chief Phil Fontaine, the $2-billion compensation package would give $10,000 to each of 86,000 residential school survivors, plus $3,000 for each year spent at a school. An advance payment of $8,000 would go to survivors 65 and over. The average age of former students was 60. The 41 entities would contribute $29 million in cash and real property and $25 million in “in-kind” contributions for programs such as Returning to Spirit, programs on self-esteem, programs for healthy mums and healthy babies, and other works the groups do in Aboriginal communities. The agreement settled the liability of the 41 groups in various class-action suits.

In the few short months since his ordination to the permanent diaconate on June 1, Deacon Tim Kostamo has done it all – weddings, funerals, and everything in between. But he recently went far beyond the deacon’s call of duty when the orthopedic surgeon found himself performing surgery on Our Lady of the Assumption pastor Father James Hughes after the Port Coquitlam priest ruptured his Achilles tendon.  

Father Hughes recounted how the injury happened, with his getting a bit carried away during a basketball game with some young parishioners.

“In my pride and hubris, I decided to show these students what Michael Jordan used to look like,” Father Hughes told The B.C. Catholic. 

He jumped, and when his feet hit the ground, he felt a tear and knew something was wrong. 

As fate would have it, his doctor recommended Dr. Tim Kostamo, of Christ the Redeemer in West Vancouver and a recent addition to the growing ranks of Vancouver’s permanent deacons.

Father Hughes remembered joking with Deacon Kostamo just before the operation, warning him, “You’d better do a good job, because if you’re ever assigned [as a deacon] to my parish, I’ll remember!” 

Thankfully, there will be no need for that. The surgery went well, and Father Hughes is recovering apace. At the time of writing, he is walking without assistance. 

For his part, Deacon Kostamo, who has 23 years’ experience as a surgeon, described the experience of operating on a priest, or any of his patients since his ordination, as more profound now.

“It’s a completely different spiritual avenue. I can feel it in my practice – like how I listen to people,” he said. “I can feel it will be a big part of my life.” 

While his vocation has given him a deeper sense of purpose within his profession, something else happened during Father Hughes’ surgery that emphasized the deacon’s role as a helper of priests. 

“I was cradling him” on the operating table, said Deacon Kostamo. 

Because the Achilles rupture surgery is performed with the patient face-down, at some point Father Hughes needed to be rolled onto his back again. Deacon Kostamo found himself cradling an unconscious Father Hughes like a small child. 

Holding the priest in his arms brought home for him the essence of his vocation, as well as the need to care for priests. “It hammered it home for me,” he said. “What struck me was I felt the care more deeply.” 

Although he’s still freshly ordained, his experience with Father Hughes in the operating room helped him feel more strongly the deacon’s vocation of service.

Archbishop J. Michael Miller released the following letter in advance of the B.C. provincial election, Saturday, Oct. 19, 2024.

October 10, 2024

Dear Brothers and Sisters in Christ, 

A provincial election is a rare and important opportunity for British Columbians to directly influence the direction of government. It is a time to prayerfully discern how to exercise our civic responsibilities and put our Christian values into action in ways that aren’t possible in the years between elections.

It is disappointing that many Catholics have chosen to stay home on election day in recent years. Polls show that we vote less than our secular counterparts, giving them a greater influence than we do over the government responsible for more than 5 million people who live in this province.

On Saturday, Oct. 19, I urge you to take the important step of positively influencing our society by going to vote. There are many critical issues where our informed Catholic conscience must be heard: religious liberty, conscience rights, Catholic and public education, the economy, health care, the drug overdose crisis, and certainly life issues, including the rise in euthanasia – misleadingly called MAiD – and the more than 13,000 abortions that occur every year in our province.

No party perfectly aligns with the needs of British Columbia, and only you can decide which candidate is best suited to bring your values to the legislature, whether as an independent or a member of a political party. But our civic participation, particularly on election day, is essential.

We are living in a time of immense social change, and Pope Francis has even raised his concern in Fratelli Tutti that the very notion of democracy as “government by the people” may be in jeopardy. If so, none of us knows what impact our vote might have on society in the years to come.

I urge all Catholics and people of goodwill to bring Christ’s compassion for humanity to those we live with and contribute to the common good by making a responsible decision at the ballot box.

With the assurance of my prayers, I remain

People with mental health problems have much to teach, especially in humanity, a much-needed virtue in our individualistic world, say members of a religious congregation dedicated to caring for people with mental illnesses, intellectual disabilities, and other special needs.

World Mental Health Day is marked on Oct. 10, 2024, with the theme: “Mental Health at Work.” In an interview with Vatican News, Sister Idília Carneiro, Superior General of the Sisters Hospitallers, emphasized that the first step is to welcome those who have mental illness “in their reality and also their families when the situation is more comprehensive.”

Illness, she noted, does not entirely define a person, it only affects certain dimensions, and each of these people possess great human richness and sensitivity.

The Sisters Hospitallers experience that sensitivity and teach them to be more empathetic and “more attentive to one another, which can be a very enriching message for the society in which we live and which is increasingly individualistic. They help us to become more human, to live life with a deep appreciation for the smallest moments each day brings,” she said.

October 10: World Mental Health Day

This year’s theme “Mental Health at Work” reflects a concern, said Sister Carneiro: that work, with its stress and demands, can lead to personal disintegration, causing even more stress. This, in turn, can make a person’s life more fragile.

According to the nun, the greatest challenge is finding a balance in work, “which also carries the dimensions of personal fulfillment, meaning, and contributing to a greater good.” Balancing work with everything a human being can offer, from their knowledge to their very being, is key.

“This, I believe, is the greatest challenge and one that contributes to mental health. Life’s rhythm, beyond just work, should help us feel human, not the other way around. It’s not just about work and mental health, but about how everything we experience helps us cultivate integral well-being.”

What the congregation does

In hospitals, the nuns are helping people with depression, including offering outpatient treatment for more resistant cases, supporting young people with personality disorders, including dependencies to the internet and other media. The congregation is also making progress in the area of brain injuries and damage, including tumour-related neurological issues, along with rehabilitation, which is another important area. They continue to grow in all mental health fields, including treatments for anxiety and cases of suicide attempts, working to help young people and older adults feel that their lives have meaning.

They are also advancing in palliative care, helping and accompanying people and their families to find peace during the final stages of life, with a sense of hope.

The education of priests and lay people, accompaniment in parishes for individuals with mental health challenges, and advocacy for institutional and societal support for those needing professional psychological or psychiatric care are the three essential components of mental health ministry in the Church, says a bishop who is personally involved in the ministry.

Speaking with Vatican News ahead of World Mental Health Day on Oct. 10, Bishop John Dolan of Phoenix underscored the importance of eliminating the stigma surrounding mental health issues, saying: “There is no shame in having mental health problems. It is like someone with a broken arm.”

Education

Bishop Dolan noted that a crucial component of mental health ministry is education, stressing the need for both the clergy and laity to be well-informed about mental health services.

“Mental health ministry focuses on educating the people in the pews… but also training priests, religious, and deacons on the value of mental health services, including counselling, psychology, psychiatry, and neurology,” he said.

The bishop noted that this education empowers clergy to speak about these issues and refer parishioners to professional help when needed.

Accompaniment

Another critical aspect of the ministry is accompaniment, which involves creating spaces where people struggling with mental health issues, as well as their families, can come together to share their experiences.

“We have accompaniment, which allows people to gather, share their struggles with mental health, or maybe allow family members whose loved ones are living with mental health issues to navigate life at home,” he said.

The bishop also highlighted the role of spiritual direction as a form of mental health support. “We do not diagnose, prescribe, or treat. We cannot do that for legal reasons, and it is not within our scope,” he noted. “We can offer spiritual guidance and assistance.”

Advocacy

Bishop Dolan emphasized the need for advocacy in promoting mental health services, speaking about encouraging government support for mental health professionals and increasing public access to care.

“We try to encourage the government to ensure proper funding to educate students of psychology, psychiatry, and neuroscience,” he said, pointing out that the lack of sufficient counsellors and psychologists is a global issue. “We need to advocate for that.”

Bishop Dolan shared the positive impact of mental health ministry on the lives of those involved.

“Thousands of people have responded beautifully to this mental health ministry,” he said.

The Association of Catholic Mental Health Ministers

Bishop Dolan highlighted the crucial work of the Association of Catholic Mental Health Ministers (CMHM), a lay organization that significantly supports the mental health ministry.

The CMHM describes itself as a “lay Association of the Christian Faithful whose members are called to be a healing presence in the lives of people with mental illness.”

Thank you for publishing the Sept. 2 article “Balloons over sacraments?” concerning safety for parishioners.

The article raises an issue that is not well understood or attended to in many of our churches.  I would like to add perfumed incense and perfumes in general as products that should not be allowed in our churches.

Many places of business, professional groups, and others have banned such products for 40 years or more.  I continue to suffer from the effects of exposure to a highly perfumed incense from more than six months ago. Fortunately, the church responded positively to my expressed concern. However, my personal health continues to be affected.  

Our churches should always be safe havens for parishioners. This requires knowledge, planning,  commitment, education, and monitoring.  

M. Bara
Vancouver

Your voice matters! Join the conversation by submitting a Letter to the Editor here.

Sacred Heart Church in Lumby is set to celebrate its 100-year anniversary on Oct. 15, but in preparing for the momentous event, Father Thomas Arackal found himself in a bind.

He had hoped to complete an enormous renovation of the old church before Bishop Joseph Nguyen arrived to celebrate the centennial Mass. Father Arackal, however, had very little money. And with less than 30 days to finish the massive project, he hadn’t yet found the funds, nor the team to start the work. 

Then, a few weeks ago, a Kamloops parishioner, Albert Leduc, started making phone calls to see if anyone was available to install vinyl plank flooring for Father Arackal on a tight schedule, and a tighter budget.

Immediately a group of Catholic men in Salmon Arm went into action.

The pitch was a hit – but hopes of a quick and easy work bee were dashed to pieces when one of the Salmon Arm contractors returned home from assessing the project at Sacred Heart. “It’s impossible – there’s simply too much work to do.” It seemed clear that the project would take hundreds of labour hours to complete.

So, Catholic contractors from Salmon Arm consulted each other over a three-day brainstorm and finally arrived at a plan. They would bring every professional contractor and journeyman to the church to complete the most challenging parts of the renovation. Then, the following day, they would manage 26 workers in a streamlined effort to start 2,000+ square feet of vinyl plank and tile flooring, along with a long list of miscellaneous tasks.

The Catholic women in Lumby fed the work crew on both days with pizza, subs, pies, and non-stop praise.

The last plank of vinyl was installed in the final hour, to the sound of an overjoyed Father Arackal. In total, 30+ workers contributed to the construction, including some from Vernon and half a dozen kitchen and support staff from Lumby.

As the 100-year anniversary celebration approaches quickly, contractors from Salmon Arm continue to wrap up the technical assignments – a custom wood and glass rail system in the choir loft, an oak valence mounted nearly 30 feet in the air, miles of trim, etc. 

The anniversary Mass will take place on Sunday, Oct. 15, at 4 p.m.

Your voice matters! Join the conversation by submitting a Letter to the Editor here.

Vancouver Archbishop J. Michael Miller has sent a letter to Members of Parliament within the Archdiocese of Vancouver, urging them to support Bill S-210, which would restrict young people’s access to sexually explicit material online.

Toronto Archbishop Francis Leo has written a similar letter to MPs in his jurisdiction. 

According to the Parliament of Canada website, the purpose of Bill S-210 is “to protect public health and public safety and, in particular, to:

1. protect the mental health of young persons by restricting their access to sexually explicit material;
2. protect Canadians — in particular, young persons and women — from the harmful effects of the exposure of young persons to sexually explicit material, including demeaning material and material depicting sexual violence; and
3. deter organizations that make sexually explicit material available on the Internet for commercial purposes from allowing young persons to access that material.”

Catholics wishing to respectfully express their views on this matter are welcome to contact their local MP. Contact information can be found at ourcommons.ca/members/en.

September 12, 2024 

An Open Letter to All Federal Members of Parliament 
in the Archdiocese of Vancouver 

On behalf of the Archdiocese of Vancouver, I am writing to express concern regarding the unrestricted access to online pornography in Canada, particularly in relation to the active Bill S-210, An Act to Restrict Young Persons’ Online Access to Sexually Explicit Material. The Archdiocese of Vancouver, with close to 400,000 Catholics and over 16,000 students in our 52 schools, is requesting your support to pass Bill S-210 for the safety of all individuals, and especially that of the most vulnerable: our children and youth. 

Teachers and administrators in Canadian schools, as well as all levels of government, must support parents in their responsibility of providing care, health and safety for their children. Parents need the collaboration of government in demanding that internet companies, such as Pornhub, put in place robust limitations so that children with cell phones and other devices cannot unwittingly be exposed to pornography. 

Bill S-210 seeks to prevent sexually explicit material from being available to underage youth on the internet. It would require internet service providers and sites reliably to verify the age of the potential users. It would restrict children and youth from premature access to adult content on the internet. 

Research shows that there are serious long-term detrimental effects on children’s psychological development when viewing pornography, including the increased risk of sexual exploitation and violence. Canada would do well to follow other countries, such as Australia and the UK, that have already taken steps to prioritize protecting underage youth from exposure to pornography over the interests of the online industry, which must be held accountable for allowing underage youth to access adult sites. 

An apology has great power to heal a wrong suffered. 

I witnessed an apology by a Catholic deacon (having no involvement with the case) offered to a Baptist woman who alleged abuse by a pastor in her denomination. She broke down in tears saying how meaningful it was to see a man wearing clerical garb providing an expression of compassion and regret as to how a fellow cleric had acted towards her.

If apologies are so helpful, why then are they sometimes so difficult to obtain in cases involving allegations of sexual abuse within faith communities? How is pastoral care to be offered when Church leaders are told by insurers not to speak with those alleging abuse?

To explore possible answers to such questions, I spoke with Elizabeth Grace, who brought a wealth of experience, a laser-focused legal mind, and a compassionate heart to our discussion.

Grace, a partner at Lerner’s LLP, a law firm based in Toronto, has 30 years’ experience in sexual abuse and harassment claims. She has represented plaintiffs and defendants in cases involving such organizations as the Anglican, United, Presbyterian, and Roman Catholic churches, as well as many other non-profit organizations. 

She has also conducted and been involved as counsel in investigations. Although she primarily practices in Ontario, she also has experience with cases in Saskatchewan, Manitoba, and British Columbia.

We discussed apology laws, such as the Apology Act, 2009 of Ontario, that make it possible for someone to express sympathy or regret without having their words used as an admission of fault or liability in civil cases. 

Despite the existence of such recent laws enacted specifically to encourage apologies, Grace finds enormous reluctance by lawyers and particularly insurers to offer up apologies outside of the mediation context (where conversations are ‘without prejudice,’ that is, that any statements made during the mediation would not be put before a court as an admission of guilt or liability). There remains a concern that somehow the apology will be used against the person or institution offering it.

Based on her experience representing both sides of cases, she is “a big believer in offering opportunities to meet with the other side and to hear and to receive an apology, often without lawyers involved.” Apologies, she finds, are beneficial both to plaintiffs and defendants: plaintiffs can find them healing, and defendants find that they “soften up the plaintiff a little bit [towards them], but appropriately so.”

“It has to be a genuine apology,” Grace cautions, “so, the ‘I’m sorry you feel that way’ doesn’t cut it.” She finds that some apologies are “grossly inadequate and the good of the apology is almost immediately erased.”

Archbishop J. Michael Miller released the following letter to mark National Truth and Reconciliation Day, Sept. 30, 2024.

September 30, 2024

Dear Brothers and Sisters in Christ,

As we observe National Truth and Reconciliation Day, let us reflect on this time of remembrance and renew our commitment to walking together in solidarity with Indigenous Peoples.

Reconciliation must always be rooted in relationships. Healing begins when we listen attentively to one another, so that we can understand and share in the joys and sorrows that have shaped our lives. As Catholics, we are called to participate in this work of reconciliation, grounded in the love of Christ who reconciled humanity to himself.

Confronting the painful realities of our shared past poses a challenge. True healing requires us to open our hearts to the experiences of Indigenous Peoples, to honour their stories, and to acknowledge the lasting and tragic legacy of residential schools. All this demands that we act today in concrete ways to heal broken relationships.

Reconciliation is more than words or formal acknowledgments. It’s about being present with those who continue to bear a burden from the past. Whether it be through prayer, participation in community events, or working for justice, let us stand alongside our Indigenous brothers and sisters in their journey. In these ways, we can continue the healing ministry of Jesus in our local parishes and Archdiocese.

May the Creator bless our efforts towards healing and reconciliation, and give us the strength to continue this path with hope!

With my blessing and the assurance of my prayers for you and your families, I remain

Sincerely yours in Christ,

+ J. Michael Miller, CSB
Archbishop of Vancouver

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Many, many years ago, I was asked to give a pro-life presentation to a large group of young adults. The person who contacted me asked if it was possible that I might tone down, or exclude, some of the issues … like abortion, for example.

Taken totally by surprise I was silent for a moment before replying, “There really isn’t any way for me to give a pro-life talk without talking about the actual issue. So, no, I can’t.”

I was given permission to go ahead, and to this day, I think it was one of my best talks. There were people in total shock, some emotional, who had never heard the reality of abortion, only the meaningless catchphrases used by the other side: a blob of tissue, clump of cells, no heartbeat … whatever. And they thanked me for coming.

Of course, the person who contacted me was trying to walk a tightrope, wanting to tick the box of “pro-life work done,” and avoid any discomfort involved. The idea was my talk could perhaps look like some of the modern anti-bullying or self-esteem programs that suggest lifting people up is also a kind of pro-life work. The benefit is that, because they leave out the bludgeoned babies part, they get a bigger audience. They are saying what everyone already agrees with, so it’s easy. No one cries, no one is offended, and no one is threatened with the loss of tax status.

I wonder how much that last issue has affected many of the choices made by charities these days. We quiver at the thought of missing out on a tax receipt or the option of providing them. We “compromise.” We don’t want to upset people. It doesn’t make for easy living having the world annoyed at us for our beliefs. So, it’s the best of both worlds. We say that all people have value, which is true, and that we should respect everything and everyone (not true). Boom. The work of Christ, done.

I get a little hot under the collar when it comes to this kind. We have lost pro-life organizations to this kind of thing, and it’s very sad.

 One person involved in the total secularization of a group told me, “If I had been told that my life matters, if someone had told me that I had value, and there was a good future for me, I would never have had an abortion.”

That’s fine, and it is heartbreaking that she never heard those things. But how many people could use that message for the exact opposite purpose: “My life matters, I have value and a future, and this unwanted pregnancy will get in the way.”

Christ teaches us good “should be done quietly, even stealthily,” Archbishop J. Michael Miller told the recipients of papal honours at a conferral Mass at Holy Rosary Cathedral on Sept. 7.

Sixteen people received the Benemerenti  medal, awarded to “the well-deserving” who have shown lasting and exceptional service to the Catholic Church, family, and community.  

Pope Gregory XVI instituted the award in 1832 for members of the military and civilians demonstrating extraordinary courage. In 1925 the award was extended to people who go to great lengths to serve the Church. 

Three individuals received the Cross Pro Ecclesia et Pontifice, which Pope Leo XIII instituted in 1888 for lay people or clergy. It is the highest recognition the laity can receive from the Pope for distinguished service to the Church.

During his homily, the Archbishop expressed profound gratitude to the recipients for their dedication and hard work. He preached on the gospel story of Christ healing a deaf man. After the man is brought to him, Jesus pulls him away from the crowd.

“This miracle wasn’t to be a public spectacle in which Jesus looked for admiration or a ‘wow factor,’” said the Archbishop. 

“Here the Lord is teaching us that the good we do – and this is very true in those who are receiving Papal Honours today – is to be done without clamour, without ostentation, without ‘blowing one’s trumpet,’” he said.

Still, “Jesus doesn’t talk about hiding the light of faith under a bushel basket or remaining mute what we should speak out,” said the Archbishop. “‘What I say to you in the dark, tell in the daylight, what you hear in whispers, proclaim from the housetops.’”

“Let us, then, ask the good Lord to heal any lack of hearing or willingness to speak the truth.”

Mass was followed by the blessing of the medals by the Archbishop, after which he presented them while a brief description of each recipient’s contributions was read from the pulpit by Sister John Frances LaFever, FSE.

Benemerenti Medal Recipients

Gwendoline Allison

Gwendoline Allison has a heart for victims of human trafficking and, as a Catholic lawyer and principal of her own law firm, has engaged the issue consistently, including as a member of the Archdiocesan Anti-Human Trafficking Committee since 2015. With other lay and religious collaborators, Gwendoline continues to contribute to articles and workshops to raise awareness of the scourge of human trafficking and prostitution. She has also contributed her expertise and experience to the Archdiocesan Review Board since 2020.

The journey toward reconciliation between Canadian churches and Indigenous people continues. Not surprisingly, the report of the Truth and Reconciliation Commission in 2015 did not end that journey. 

Indian residential schools operated for more than a century, and the lasting damage they created is enormous. The reconciliation we seek must be based on truth but also on trust. Trust develops slowly. Indeed, the revelations through the TRC process predictably enflamed the hurt and animosity which survivors and relatives of residential school students experience. 

Two years ago, an aging Pope Francis came to Canada and apologized in detail for the harm done to those who attended the schools and to Indigenous cultures. His presence and words fulfilled one of the 94 calls to action in the TRC report.

A year earlier, research at the site of the former Kamloops Indian Residential School, one of the largest schools, found about 200 anomalies in the ground, which might be unmarked graves of former students. In the minds of many, “might be” quickly became “are.” Although no bodies have been found, it was quickly assumed that there were in fact 200 unmarked graves of former students. It was a plausible assumption but is still not a proven fact.

On June 21, National Indigenous Peoples Day, the Tk’emlúps Te Secwépemc Nation, the Vancouver Archdiocese and the Kamloops Diocese released the text of a covenant among the three groups. The covenant includes a cautious agreed-upon statement of facts about Catholic teaching regarding Indigenous people, the situation at residential schools in general and the “anomalies” at the Kamloops school. 

The statement of facts does not chart new territory. But that is the point. Stating only what is known is crucial to building a foundation for reconciliation. Even what is known is damning to the Church and the federal government. Once again for example, there is the admission that Catholics perpetrated cultural, emotional, physical and sexual abuse at the school. The system itself separated children from their families. 

Cautious as it is, the statement of facts offers solid ground for reasoned discussion and concrete action. Those who sincerely want reconciliation should read the document on the website of Canadian Catholic News.

Bishops across Canada have wisely chosen not to respond to the array of allegations made about possible gravesites at residential schools at least until the facts are known. As well, they have refrained from making unsubstantiated comments about the large number of church burnings in recent years. Comments which may turn out to be false can only increase polarization.

The Church has a wealth of experience with forgiveness and the renewal of damaged relationships. However, it is only in recent decades that it has found the courage to admit that its sons and daughters acting in the name of the Church have inflicted grave wounds on the human family.

More than 200 Catholic young adults lit up the dance floor at Our Lady of the Assumption Church in Port Coquitlam for a dinner and dance. The event was organized by Assumption Young Adults.

Titled Night Under the Stars, it featured an evening of dancing and culinary delight, featuring a main course brought to you by The Paella Guys, jamón by Jamoneria by Arc, and ice cream.

The Weather was perfect, and attendees enjoyed the evening with sparkers and a bon fire. 

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There was a popular book in the 1980s titled All I Really Need to Know I Learned in Kindergarten. In it, author Robert Fulghum shared wisdom for the ages that he learned as a child, such as, “When you go out into the world, watch out for traffic, hold hands, and stick together.” And, pre-Jordan Peterson: “CLEAN UP YOUR OWN MESS!”

The book was an international best-seller for two years and was translated into dozens of languages. Its popularity likely had an influence on today’s society, where many still seemingly believe that all they really need to know they learned in (fill in the blank).

Whether it’s religion, politics, current events, or the mysteries of life, a quick visit to Twitter will confirm that many people are still relying on information they learned way back when. 

I remember once talking with a friend about Catholic matters and saying that while I could accept the idea of women priests, I didn’t believe in married priests. “You’ve got it backwards,” he said. While there have been married priests in the past and could be in the future, female priests are a non-starter. His explanation opened the door to my relearning my Catholic faith.  

Whatever you know, or think you know, about a topic depends on when you received that knowledge. If you rely on mainstream news organizations, you’re in a shrinking group. In a recent Abacus Data poll, nearly half of Canadians agreed with the statement that “much of the information they receive from news organizations is false.” A study by the Reuters Institute for the Study of Journalism at Oxford found that only 42 per cent of Canadians trust “most news, most of the time.”

Canadians who base their views on anything from news to faith and morals on what traditional journalism supplies are getting a filtered version of the truth.

In an article in a Catholic newspaper in Australia, Monica Doumit noted that the country is heading down the same road of euthanasia that Canada has been on for nearly a decade. In an article titled “Thank God for Catholic media, or we’d never know the truth on euthanasia,” Doumit wrote in The Catholic Weekly, “With wall-to-wall euthanasia on the verge of being implemented across the country, you’d think that journalists would be looking to hold Australia’s governments to account.”

Yet in recent weeks, it’s become clear that those publications that openly question the “mercy” of state-sponsored killing are “like candles flickering in the gloom,” she wrote.

Doumit writes extensively about the situation in B.C., particularly highlighting the work of The B.C. Catholic in reporting what no one else will. 

Father Terrance Larkin, a diocesan priest for the Archdiocese of Vancouver and a missionary, passed away on Sept. 10 at the age of 86.

Father Larkin was remembered for the care and attention he gave to parishioners, to the point of trying to memorize all their names. Even later in life, as an assistant pastor at Holy Rosary Cathedral, it wasn’t unusual to hear him offer Communion to visitors by name when he recognized them from parishes he had served throughout his 58 years as a priest.

In 1969, Father Larkin volunteered to serve in a mission in Lima, Peru, run by the Archdiocese of Vancouver. He remained there until the mission’s objective, to allow local priests to take over the running of the parish, was completed in 1973.

Father Larkin paid special care to the cultural identity of his flock. When he was made pastor of St. Joseph’s in Vancouver in 1980, he encouraged the unique devotions of the growing Filipino community and even travelled to the Philippines to study Tagalog.

During that period, he also took charge of the Hispanic Mission at St. Joseph’s after it was moved there in 1984.

Throughout his priesthood, Father Larkin served as pastor of Holy Trinity in North Vancouver, Precious Blood in Surrey, and St. Joseph’s in Vancouver. He also served as assistant pastor at St. Francis de Sales in Burnaby, St. Joseph’s in Powell River, St. Anthony’s in West Vancouver, Star of the Sea in White Rock, and Holy Rosary Cathedral.

He spent his final days in Honoria Conway assisted-living facility near Holy Name of Jesus in Vancouver, where he would get to Mass with the help of a walker. 

Holy Name pastor Msgr. Gregory Smith wrote an emotional farewell in the parish bulletin.

“The news of Father Terry Larkin’s death comes as a great sadness to our parish family, of which he was a treasured member. He was known for his ever-joyful spirit, participation at all our social events, and for singing weekly in the choir at 5pm, always ending the Gloria on a triumphant note!”

Father Larkin was a long-time reader and supporter of The B.C. Catholic, occasionally sending an appreciative email. His most recent said, “All Brave Heart personnel at BC Catholic are doing a super Brave Heart good job.”

He will be missed.

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Common-sense, reflection, a readiness to consult others, determination, foresight and caution are all aspects of the virtue of patience which enables us to do something very important: discern the right courses of action.

This virtue is so important that it has been highlighted by the pope and several important theologians.

“The prudent person knows how to safeguard the memory of the past, not out of fear for the future, but because he or she knows that tradition is a patrimony of wisdom,” Pope Francis told pilgrims in St. Peter’s Square in March this year.

“Life is made up of a constant overlapping of old and new things, and it is not good always to think that the world begins with us, that we have to deal with problems starting from scratch.”

A prudent person deliberates on the means and circumstances required to perform a morally good action. In that deliberation, we must consider the past, the present, and the future and learn as much as we can from history, the lives of the saints, and our own personal experiences.

Theologian and author Father John Hardon, SJ, teaches that prudence is that moral virtue of the mind which enables us to decide what is the right thing to do in a given situation. He notes that the functions of prudence are: deliberation, judgement, and the commanding of the will to put into practical effect decisions which have been made.

“The constituent elements of this virtue must then be fostered,” advises spiritual writer Father Adolphe Tanqueray.

Although our present conditions can be quite different from those of the past, Roman Catholics can apply the wisdom gained from those past experiences to the present.

“Prudent are those who are able to choose. As long as it remains on paper, life is always easy, but in the midst of the wind and waves of daily life it is another matter; often we are uncertain and do not know which way to go,” said Pope Francis. 

“The prudent do not choose at random: first of all, they know what they want, then they weigh the situation, seek advice, and with a broad outlook and inner freedom, they choose upon which path to embark.”

But prudence extends beyond simply applying the lessons leant in the past to the present. This virtue also calls upon Catholics to look towards the future and make the best possible decisions to make it a good one.

“The prudent person is also far-sighted,” said Pope Francis. “Once one has decided on the goal to strive for, it is necessary to obtain all the means to reach it.”

That means looking carefully at our means and circumstances and judging whether they are as good as they should be. 

With financial aid from the Archdiocese of Vancouver, local paddler Tyra Point represented Canada and her Sts’Ailes community at this year’s Va’a World Elite and Club Sprint Championships 2024 in Hilo, Hawaii.

The event celebrates the sport of outrigger canoe paddling and drew thousands of paddlers from countries around the world from Aug. 13 to 24.

Point has been paddling since she was 12. Inspired to pick up the sport by her stepfather, uncle, and older brother, she said the cultural resonance of paddling brings her closer to her Agassiz-area Sts’Ailes roots.

“It’s a part of my bloodline. My people really motivate me the most,” she told The B.C. Catholic. “My family, my Sts’Ailes people, really motivate me and the younger generations to keep the sport alive.”

“It’s our inherent right to paddle in our traditional canoes and race in them,” she said. “They have been a part of coast Salish history since time and memorial.”

Point is a family and child services counsellor in Sts’Ailes, as well as a Sts’ailes Nation councillor, and she said paddling connects her “to the spirit and to our teachings. Taking care of yourself mentally, emotionally, and spiritually helps in that aspect for me personally.”

Along with her club paddling crew, Autumn Rose, she qualified for the 1,000m sprint at this year’s international Va’a championship in Hawaii.

Preparing for the competition was an exciting experience in cultural learning and openness, she said. In Indigenous cultures with maritime and rivercraft traditions, specific sacred protocols around the maintenance and care of the boats can be very private, but Point said she and the other athletes, Indigenous and non-Indigenous alike, attended a canoe blessing.

Because the championship has its roots in Polynesian seafaring culture, there are some specific differences between international competition and the traditional canoeing that Point is used to.

For one, the competition assigned each team a lane. And in the war canoe competitions she is used to, contact between vessels isn’t just possible, it’s encouraged.

In preparation for her competition, Point acquired a one-man Va’a – it looks like a rudderless and keelless kayak with a supporting pontoon – and she was excited about the competition.

In addition to the 1,000m sprint, she also qualified for the elite team, comprised of the 12 best paddlers in Canada – four of which she is proud to say are Indigenous athletes.

“It’s exciting putting my name out there globally and representing my fellow Sts’ailes and Indigenous people on this level for paddling,” she said.

Catholic feasts are often associated with the deaths of saints, since these are the dates upon which these men and women entered eternal life. However, the Church also acknowledges three birthdays as feasts: the Nativity of Jesus (Dec. 25), the Nativity of John the Baptist (June 24) and the Nativity of Mary (Sept. 8).

These three births are celebrated due to the individuals’ roles in our salvation. Jesus is God Incarnate and his birth is acknowledged as God coming to live on earth: Emmanuel, “God with us.” John the Baptist is known to be blessed since he recognized the presence of the unborn Jesus and leapt in the womb of his mother, Elizabeth.

Mary, the woman chosen by God to bring our savior into the world, was born without original sin. While we celebrate Mary’s assumption into heaven on the feast of the Assumption (Aug. 15), her earthly birthday is also acknowledged, since her eternal life did not need to wait for her death; her eternity with God had already been guaranteed from the moment of her immaculate conception.

The Church has chosen Dec. 8 as the feast of the Immaculate Conception of Mary; therefore, we acknowledge her birthday exactly nine months later: Sept. 8.

Using Pray More Novenas (praymorenovenas.com), this year I participated in an online novena to prepare for the feast of the Nativity of Mary. During this online novena, we were encouraged to reflect on the ways in which Mary has inspired us through her earthly life. Indeed, Mary’s birth has provided many gifts for us.

The novena focused on praying for new life within ourselves as we encounter Mary’s son, Jesus. Thinking of Mary’s “yes” to God renews our hope and trust in God’s plans for us. Dwelling upon her Son and the eternal life that awaits those who follow his teachings inspires us in good times and, especially, in times of trial. Knowing she blessed each of us by trusting in God and allowing the new life of his plan to transform the world reminds me to seek her intercession when I experience doubts and anxieties in my own life.

The novena also focused on prayers for strength in marriage relationships. Mary and Joseph model what a covenantal relationship between God and spouses truly looks like. Joseph supported Mary in accepting God’s plan. They raised the Son of God in love and tradition. They supported him and, ultimately, allowed him to do the Father’s work. The novena reminded me to look to the Holy Family for guidance when I experience challenging times in my own marriage.

During the novena, we were encouraged to pray for our children.

Most Catholic retreats have the same essential pitch: spend a few days with us away from the hustle and bustle of life, and you can gain some new perspective and spiritual renewal.   

The new Catholic Family Camp put on by the Archdiocese of Vancouver came with an added twist: we’ll give you all that, but you must bring your children.  

Now, I love my kids, but this felt like a promise likely to go unfulfilled.   

For context, my family was in the process of unpacking moving boxes. Bedtime was just starting to settle, but my daughter was still asking to go “home” to our old house at regular intervals throughout the day.   

This didn’t feel like the best time to repack our recently unpacked clothes and truck the kids off on the first camping trip of their lives. In addition, the move had strained things between my wife and me, and we were both struggling to find patience with each other. 

When we pulled up the long dirt driveway to the camp, I felt regret gnawing at the back of my mind for bringing my family to “work.”  

Still, the mountains and the view were beautiful, and upon disembarking the van my kids quickly ran across the empty field to explore.   

Stepping Stones Bible Camp is located two minutes down the road from the Deroche convenience store, 15 minutes past Mission. By Lower Mainland standards, it’s not quite far enough out be the middle of nowhere, but they’re in the same neighbourhood.  

I was told by organizers that 42 families were expected, and 25 were bringing children under two. Utter chaos, I thought.   

The event opened with announcements by organizer Megan Rumohr from the Archdiocesan Office for Marriage and Family. After dinner, Deacon Pat Dwan led a Eucharistic procession around the property.   

The chapel was an old, repurposed barn, with an altar and pews set up for adoration. After the procession, the children were given candles so they could place their prayers at the foot of the altar.  

Our oldest, Thomas, was excited to bring the flickering lights and after placing the first he found the box of candles and started to grab more.   

I explained that he needed to say a prayer if he wanted to put another candle in front of the monstrance.

Nineteen lay people and clergy in the Archdiocese of Vancouver will be recognized for their outstanding service to the Church on Sunday, Sept. 8., at Holy Rosary Cathedral. 

Archbishop J. Michael Miller, CSB, will confer the honours awarded by Pope Francis at a Papal Honours Mass at 11 a.m. Everyone is welcome to attend.

Sixteen people will be given the Benemerenti medal, awarded to benemerenti, “the well-deserving,” who have shown lasting and exceptional service to the Catholic Church, family, and community. Pope Gregory XVI instituted the award in 1832 for members of the military and civilians showing extraordinary courage. In 1925 it was extended to people who go to great lengths to serve the Church in 1925.

Three people will receive the Cross Pro Ecclesia et Pontifice. Established by Pope Leo XIII in 1888, it is the highest recognition the laity can receive from the Pope. The award is given for distinguished service to the Church by lay people or clergy.

This year’s recipients are: 

Benemerenti Medal

1. Gwendoline Allison
2. Peter Bull
3. Richard and Kathleen Cheng
4. Dr. Thomas Cooper
5. Timothy McKinnon
6. Murray and Patricia Neilson
7. Virginia Peters
8. Henjie and Teresa San Juan
9. Judit Spence
10. Dorothy Van der Zalm
11. Dick Vollet
12. Betty Wilson
13. Dr. John Yun

 Cross Pro Ecclesia et Pontifice

1. Dr. Felix Durity
2. Mary Margaret MacKinnon
3. Msgr. Bernard Anthony Rossi

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Father Adolphe Tanqueray defined the sin of pride as “an inordinate love of self, which causes us to consider ourselves, explicitly or implicitly, as our first beginning and last end.”

He explained: “At times we forget that God is the source of these gifts, and we attribute them to ourselves. This constitutes a disorder, for it denies, at least implicitly, that God is our first principle. In like manner we are tempted to act for self, or to gain the esteem of others, instead of acting for God, and of referring to him all the honour. This is again a disorder, for it denies, at least in the same implicit manner, that God is our last end. Such is the twofold disorder found in this vice.”

He said many people “recognize in theory that God is their first principle, but in practice they esteem themselves beyond measure, as if they were the source of the qualities they possess.”

In like manner, many people behave in practice as if they consider themselves as their own last end: “They want to be praised, to be complimented upon their good works, as if they were themselves the principal authors, and as if they were responsible only to themselves… They are prompted by egotism, they act for their own ends, caring little for the glory of God, and still less for the welfare of their neighbour… There are devout persons who, without going so far seek self in piety: they complain of God when he does not flood them with consolations; they pine with grief when in the midst of dryness, and thus form the false idea that the aim of piety is the enjoyment of consolations, forgetting that the glory of God must be the supreme end of all our actions, above all, of prayer and spiritual exercises.”

A prideful person exaggerates his own qualities, examines the defects of others with a magnifying glass, and turns a blind eye to his own defects. Jesus said, “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?” (Mt 7:3)

According to Father Tanqueray, pride gives birth to presumption, ambition, and vainglory. “Presumption consists in an inordinate desire and hope whereby we want to do things which are beyond our strength,” he wrote; “ambition is the inordinate love of honours, of dignities, of authority over others,” and “vanity is an inordinate love for the esteem of others.”

The inordinate desire to receive praise from others can destroy the value of our good works. Jesus warns us: “beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.”

Archbishop J. Michael Miller looked out on the thousands of men, women, and children who in a few minutes would be winding their way up the hill to Our Lady of Lourdes Grotto in Mission in 30 degree heat. He offered them the example of Mary, who made “the first Eucharistic procession in history” journeying to the hill country of Judah to visit Elizabeth.

The Gospel reading for the Mass he was celebrating recounted the Visitation and presented Mary as “a woman on the move,” the Archbishop said. “She set out and went with haste” to help her cousin and “carried with her the living Son of God made flesh in her womb.”

The crowd preparing for the Aug. 17 procession were “following a venerable tradition,” he said. “For over a century, these grounds have known not only a joyful outpouring of prayer to Mary but also great suffering because of the residential school once located here.”

The Archbishop offered his gratitude to First Nations for their “ongoing commitment to this pilgrimage” from its origins and for their “deep love of the Mother of Jesus. She has never ceased to accompany you in your joys and sorrows down through the years.”

The pilgrimage is an answer to “the Lord’s call to honour the Blessed Virgin Mary as Patroness of our Archdiocese and to set her example before us as the perfect disciple of her Son.”

Quoting both Mother Teresa and astronaut Neil Armstrong, the Archbishop appealed for the faithful to respond with Mary’s “haste” to the urgent needs of others.

Mother Teresa once acknowledged that the good done by she and her Missionaries of Charity “is nothing more than a drop in the ocean. But if the drop were not there, the ocean would be missing something.”

The Archbishop connected her words with Armstrong’s famous quote from the moon, “That’s one small step for man, one giant leap for mankind.”

“By landing on the moon, humanity had crossed a historic threshold,” he said. “With Mary’s Assumption into heaven, however, we celebrate an infinitely greater conquest. Our Lady has crossed the threshold of heaven. She was assumed there not only in spirit but with her body as well, with her whole self. This step of the lowly handmaid of the Lord was a huge leap forward for humanity.”

Pride is one of the capital sins. Pope Francis defined it this way: “pride is self-exaltation, conceit, vanity… The proud man is one who thinks he is much more than he really is; one who frets about being recognized as greater than others, always wants to see his own merits recognized, and despises others, deeming them inferior to himself… In fact, within this evil lies the radical sin, the absurd claim to be like God.”

He added that a person “succumbing” to the vice of pride can have these physical characteristics: “the proud man is haughty, he has a ‘stiff neck,’ that is, he has a stiff neck that does not bend. He is a man easily led to scornful judgment: with no reason, he passes irrevocable judgments on others, who seem to him hopelessly inept and incapable. In his haughtiness, he forgets that Jesus assigned us very few moral precepts in the Gospels, but on one of them he was uncompromising: never judge… Salvation comes through humility, the true remedy for every act of pride.”

In one of his prophetic dreams, St. John Bosco saw the devil represented by a fierce bull attacking and killing as many people as he could—but he could not reach those who lied down humbly before God.

Father Alban Butler wrote about St. Anthony of Egypt: “once the saint saw in a vision the whole earth covered so thick with snares, that it seemed scarce possible to set down a foot without falling into them. At this sight he cried out, trembling: ‘Who, O Lord, can escape them all?’ A voice answered him: ‘Humility, O Antony!’”

Pride is the sin of the devil. St. John Climacus stated: “humility is the only virtue no devil can imitate.”

St. Melania the Younger said it this way: “for the devil can copy all our good deeds that we seem to do, yet, in truth, he is conquered by love and by humility. I mean something of this sort: we fast, but he eats nothing at all; we keep vigil, but he never sleeps. Let us thus hate arrogance since it was through this fault that he fell from the heavens and by it he wishes to carry us down with him. Let us also flee the vainglory of this age that fades like a plant’s flower.”

St. Vincent de Paul called humility “the most powerful weapon to conquer the devil.” Why? “He does not know at all how to employ it, neither does he know how to defend himself from it.”

Humility is the foundation of all other virtues and many saints have offered creative metaphors to describe it.

This is a love story … a story of the love of Christ by our Catholic students, teachers, and principals, and the mission to live out that love by helping the disadvantaged and homeless in Vancouver. 

All 40 of our Catholic elementary schools have lovingly agreed to help the Catholic Men’s Shelter and the Door is Open by providing them with gloves, socks, toques, coats, etc., as well as personal items such as toothpaste, toothbrushes, deodorant, small-size bath soap, shavers, shaving cream, lotion, earplugs, Q-Tips, shampoo, and other related items. This will serve the 35,000 homeless men who stay at the Catholic Men’s Shelter every year and the thousands of men and women who are fed by the Door is Open.

The initiative started simply enough when I met with Solomon Atta, the acting director of the Catholic Men’s Shelter. Solomon told me about the shelter’s needs, and I knew just who to approach.

For many years, through the Archdiocese of Vancouver’s prison ministry and the Office of Service and Justice, I’ve worked with our Catholic schools on cooperative projects, such as students sending hand-written Christmas and Easter cards to the incarcerated and to the disadvantaged on the streets. I’ve visited the schools to talk about the corporal works of mercy. We’ve worked on lesson plans for street ministry, prison ministry, anti-human trafficking, and environmental care. The schools have welcomed guest speakers from prison ministry who are doing joint ventures with correctional institutions and by making wrist rosaries. 

So when Atta asked for help, I reached out to the schools, who have been very faith-filled and generous with their time and resources. I called on six schools in February (Immaculate Conception, St. Mary’s, and Our Lady of Sorrows in Vancouver, St. Francis de Sales and Our Lady of Mercy in Burnaby, and Queen of all Saints in Coquitlam) and asked if they could help. 

Every single one said “yes.” Even though the schools are busy and many requests are made of them, their reverence for life and the love for all of God’s children shone through.

The B.C. Catholic profiled one of the pilot projects in the Aug. 5 issue.

Atta has also been working with some very generous and supportive parishes and their attached schools, including Holy Trinity, St. Anthony’s, St. Pius X, Christ the Redeemer, St. Anthony of Padua, and Our Lady of Fatima.

The parents, students and teachers opened their hearts to this pilot test, and the results were incredible.

Thirty years ago, Trisha Andrew decided to return to church, and she discovered St. Anthony’s Parish in West Van. She has been a part of the parish ever since. Now, as the parish celebrates its 100th anniversary, Andrew has been reflecting on the significant role the parish community has played in her life. 

A bit of a self-described hippie, Andrew said she only went at the behest of a friend, but community and sense of belonging surprised her. “St. Anthony’s has an incredible warmth to it,” she told The B.C. Catholic in an interview.

Since then, the parish has become her second home. “I’ve never been to a parish that felt like it was my home,” she said. “I felt accepted and supported – in general the whole community was very welcoming.”

After suffering from cancer several years ago, the parish community “embraced me in prayer,” said Andrew. “You feel like a person; people know you, and they say hello.”

Like many at St. Anthony’s, she has fond memories of all the priests who served during her time there. She especially appreciated the effort that their most recent full-time pastor, now Bishop Gary Franken, put into the community.

“He tried to make everybody fit,” she said. “If you liked to play cards, he would steer you towards someone else who played cards. If you had a special devotion, he would connect you with other people – he would help you find connection.”

“People are so lonely – you cannot be lonely at this church!” she said.

The centennial festivities started with Mass celebrated by Archbishop J. Michael Miller. Other priests and deacons with connections to the parish joined him, including recent parish administrator Father Paul Goo, administrator and one-time pastor of St. Anthony’s Father Vincent Hawkswell, and soon-to-be-installed pastor Father Arsene Dutunge.

Bishop Gary Franken, who served as St. Anthony’s pastor for 11 years, also concelebrated.

“As we commemorate the 100th anniversary of the founding of this parish erected to honour St. Anthony, this afternoon we rightly look to the past with gratitude,” Archbishop Miller said in his homily.

“What has taken place here in West Vancouver is not unlike what happened in the early Church,” saint the archbishop.

Abbot Peter Novecosky, OSB, who for more than a quarter century shared the news, and the good news, with Catholics in Western Canada through The Prairie Messenger newspaper, has died at 79.

Abbot Novecosky died on Aug. 14, the Vigil of the Assumption of the Blessed Virgin Mary, in Humboldt, Sask., after battling cancer.

A prayer vigil will take place Monday, Aug. 19, at 7:30 p.m. at St. Peter Cathedral in Muenster, Sask. The funeral will be Tuesday, Aug. 20, at 11 a.m. at St. Augustine Church in Humboldt, followed by interment at St. Peter’s Abbey Cemetery.

In a statement, the Canadian Conference of Catholic Bishops said Abbot Novecosky’s life was a testament to faith, leadership, and dedication. “His journey, marked by a deep commitment to his faith and his community, reflects his motto, ‘My heart is ready, O God,’” the CCCB said.

He was born Wilfred Novecosky on April 17, 1945, in Burr, Sask., where he attended elementary school before going to high school at St. Peter’s College in Muenster.

In 1963, young Wilfred entered the monastic community of St. Peter’s Abbey as a novice. In 1964 he made his profession of vows as a Benedictine monk, changing his name from Wilfred to Peter. He would be the last vocation from the former St. Peter’s Abbacy, a diocese (abbey nullius) that existed between 1921 and 1998 when it became part of the Diocese of Saskatoon.

Peter studied philosophy and theology in the seminary at St. John’s Abbey in Collegeville, Minn., and was ordained to the priesthood in Humboldt in 1970 by Saskatoon Bishop James Mahoney.

After ordination, he became a prefect at St. Peter’s College in Muenster and taught there until the school closed in 1972. He also served as associate pastor of St. Augustine Parish in Humboldt from 1972 to 1977.

In 1972 he began working with The Prairie Messenger, published and printed by the Benedictine community of St. Peter’s Abbey in Muenster.

The Benedictines had been associated with the paper since 1923, when St. Peter’s Messenger was first printed. It became The Prairie Messenger in 1928, but its roots went back to its forerunner, the weekly German newspaper St. Peter’s Bote, which the Benedictines began publishing in 1904.

The Benedictine order publishing tradition dates back to its roots in the Middle Ages preserving books, texts, and culture. Education and printing have been a part of that tradition, and the Benedictine monks, within a year of arriving with German Catholic settlers from Minnesota in the Humboldt/Muenster area in 1903, were printing the German Catholic weekly St. Peter’s Bote (Bote meaning “the messenger” in Winnipeg.)

The Benedictines opened a printing press at Muenster the following year in September of 1905 and for decades they published two newspapers, ceasing publication of The Bote in 1947.

The Canadian Conference of Catholic Bishops (CCCB) has unveiled a new strategic vision for enhancing and enlivening future ecumenical and interfaith initiatives.

Several weeks after the CCCB hosted the Triennial Forum for Dialogues with various partners at St. Augustine’s Seminary in Toronto in late June, the bishops unveiled the four ecumenical trajectories assented to by the assembly participants.

The findings of audits of various ecumenical and interfaith dialogues conducted by the CCCB informed this strategy of priorities. The bishops’ National Commission for Christian Unity, Religious Relations with the Jews and Interfaith Dialogue, chaired by Regina Archbishop Donald Bolen, then developed a proposal from the audit resolutions that anchored the discussions at the forum.

First, a commitment is to bolster ecumenical structures within the Canadian Catholic community. The CCCB envisions achieving this objective by launching commissions, hiring ecumenically focused personnel, establishing regional networks and even creating a unifying national syllabus to guide Catholics tapped to helm a diocesan inter-denominational department.

Archbishop Bolen said that inspiring the lay faithful, particularly congregants who are skeptical or indifferent to such pursuits, should be accomplished by informing them that “ecumenical enterprise is not the Church’s idea; it’s the Father’s idea.”

“It comes out of Jesus’ prayer for all his disciples to be one,” said Archbishop Bolen. “We are deeply committed to that goal of unity among Jesus’ disciples. I think framing it that way: this isn’t a matter of compromise; it’s not a liberal-driven agenda. This is about being faithful to the Lord’s desire that we be one and putting ourselves at the service of that in a way that Jesus did.”

The CCCB and its partners also desire an “ecumenism of truth” with Orthodox, Anglican, Lutheran, Jewish, Hindu and other faith communities. Dialogues and relationship-building programs will be at the heart of augmenting this interfaith pathway. 

There was also a call to observe Pope Francis’ endorsement of the Lund Principle, which affirms that ecumenical partners should act together in all matters except when deep doctrinal or other significant differences compel the need for separate denominational approaches.  

Finally, the bishops and their allies from other faiths seek a greater spiritual ecumenism through praying for unity at greater frequency, adding more ecumenical prayer services and identifying new opportunities for encountering Christians of different denominations.

Presenters at the forum included representatives from the Vatican Dicastery for Promoting Christian Unity, the Anglican–Roman Catholic International Commission (ARCIC) and diocesan/eparchial ecumenical officers across Canada. Roundtable discussions centred on “benefits and challenges of the dialogues, financial sustainability and the importance of making the dialogues more visible and engaging at the local levels,” stated the CCCB in a release.

Archbishop Bolen’s big takeaway of the Triennial Forum for Dialogues is “while we don’t see in the short term a path to full visible unity with our partners, we do see that there’s much that we can do together that we don’t presently do.”

Thank you so much for the beautiful picture of Luke 15 Recovery House, which was painted through the words of the residents, in the July 15 issue. 

I’ve been a part of Luke 15 House since 2005, first as a volunteer coming twice a week to help with groceries, menu planning, and cooking. I became assistant to the executive director and then returned as a volunteer, helping with food and facilitating a group session each week.

This environment is not something I had ever given thought to until I assisted at RCIA and met founder Alan Ammerlaan, who was sponsoring two Luke 15 House residents. He invited me to volunteer at the house.

Luke 15 House is one of the greatest gifts God has given me. He fills me with more grace than I could ever ask for. My husband Larry has joined me for several years for groups, often bringing his guitar and getting the guys going. I tell them, “God doesn’t ask you to make a beautiful noise, He asks for a joyful noise!” So, yes, enthusiastic joyful “noise” is what they give!

Larry and I know very well each of the men who were interviewed. We love them deeply and thank God for the love we receive in return. I am so inspired by each of these men and others, and so privileged to witness their transformation. I’m reminded of hearts of stone to hearts of flesh in Ezekiel 36 and of endurance and proven character in Romans 5: 3-4.

 A word I never used before this year when referring to the men is “gentlemen,” and that’s what they are today. The Holy Spirit has broken down all barriers between us and our time spent, whether with a group of 25 or one on one, is so natural.

With the gifts God has given Nigel and the great team (some of whom were former residents), we’ve never seen so much fruit from the dedication and love given to each prodigal son, whom God brings to “His” House. To love and to be loved, I would say, is the greatest gift. So much of natural conversation, spoken and heard, includes “the Love of Jesus, the Holy Spirit, and God’s will be done.”

Thanks to the gift of networking, by Nigel and others, the community of support that Luke 15 House receives is truly by God’s grace. If you wonder if God is calling you to share your gifts (no matter what they are) with the Luke 15 community, please seriously pray for the Holy Spirit to guide you. God will not be outdone. You will be blessed beyond imagining.

I am a woke Catholic, I’m sorry to say, and likely so are you.

We are woke because we take personal offence from attacks on Christianity, such as the recent opening ceremonies of the Paris Olympics.

We are woke when we look at this mockery from an all-too-human point of view: It offended me. It’s them against us again. What are we going to do to stop it or to get even? What is our next move? How can we make them see they have offended us?

But this woke-Catholic view is a woke-Marxist view that sees life as a struggle between the victim (us, of course) and the perpetrators (them). This is not a Christian outlook. It is a Catholic version of the Marxian power dynamic.

This idea has been revealed to us by public figures such as Bishop Robert Barron and Father Chris Alar, MIC, of the National Shrine of the Divine Mercy. While they did not actually put it in those terms, they did very vigorously and seriously speak about the Olympics incident as being, primarily, a blasphemy against Our Lord.

The International Olympic Committee has indeed admitted to re-imagining the Last Supper as a gathering of drag queens. It issued a quasi-apology that says in trying to “celebrate tolerance,” it “never intended to show disrespect to any religious group.”

The 2.6 billion Christians in the world seemed to have slipped its mind.

Bishop Barron called the apology a “masterpiece of woke duplicity,” saying it amounts to: “If you are so simple-minded as to be offended, we are sorry.”

Again, it is not about us, but about a direct attack on Jesus himself. Father Alar pointed out it is blasphemy, the very worst of sins. As St. Thomas Aquinas said, every sin is slight compared to this one.

Bishop Barron sees the opening ceremonies as proof that our “deeply secularist post-modern society knows who their enemy is and they are naming it.”

Then again, maybe we aren’t woke-Catholics at all, and we don’t see the point of wasting our time worrying about an opening ceremony that really won’t affect our lives. So we don’t get angry. We don’t bother thinking about it and are not offended.

Yet, there is a middle way between personal outrage and a nonchalant attitude. It is righteous anger.

Father Alar quoted St. Thomas Aquinas, who taught that anger can be justifiable and, in fact, it might be a sin not to get angry in a right-ordered way.

Then Father Alar asks, “What are we going to do?” Burning and rioting are not the Christian way, he says, yet we are called to defend God and our faith.

Canada’s Catholic Civil Rights League rejected the apology offered by Paris Olympic organizers for the controversial depiction of the Last Supper during the Olympic opening ceremonies.

“The worldwide reaction to the mock Last Supper from the opening ceremonies on July 26 makes clear that the Paris Olympics organizers have abused their position,” the league said in a statement. 

Organizers’ “weak efforts at a mock apology (if offence was taken, we are genuinely sorry…) further exposes their duplicity,” the CCRL said.

The controversial show, part of the 1.5-billion-euro (about $1.62 billion) spectacle to kick off the Olympic Games, featured drag queens portraying the apostles and an overweight DJ as Jesus in what appeared to be part of a fashion show apparently mocking Leonardo da Vinci’s famous painting of the Last Supper.

The CCRL contrasted the opening ceremonies display with “the efforts of the Catholic Church, which organized prayers and a mass to observe a Peace Truce” during the Olympic Games.

“The Church sought a worldwide cessation of war and violence, while the Olympics organizers sought to mock a core tenet of the Christian, and in particular, the Catholic faith, at the expense of over one billion adherents.”

Anne Descamps, spokesperson for the Paris Olympics, defended the opening ceremonies, saying, “There was never an intention to show disrespect to any religious group.”

She said the goal of the opening ceremony was to “celebrate community tolerance.”

“We believe this ambition was achieved. If people have taken any offence we are really sorry,” Descamps added.

The CCRL responded that “No confusion over the intent was possible,” adding that Barbara Butch, a lesbian who parodied Jesus from Da Vinci’s Last Supper with a silver aureole halo crown, admitted in a now-deleted Instagram post “Oh yes! Oh yes! The new gay testament!”

The league said, “Is there much doubt that the leading edge of the aggressive secular culture seeks to aim its fire on Catholics and Catholic doctrine? May God have mercy.”

Christian as well as other leaders worldwide have spoken out against the opening ceremonies. Bishop Robert Barron panned Descamps’ statement as “anything but an apology.” The world’s wealthiest individual, Elon Musk, called the scene “extremely disrespectful to Christians.”

Top government officials in Iran and Turkey, along with other Muslim religious figures, are speaking out against the drag-queen-led parody of the Last Supper at the Paris Olympics opening ceremony that shocked Christians and others across the world. 

The supreme leader of Iran, Ayatollah Ali Khamenei, condemned the “insults” against Jesus Christ, noting that Jesus is a respected figure in Islam. 

“Respect for #JesusChrist … is an indisputable, definite matter for Muslims,” Khamenei said in a post on X.

With Parks Canada reporting “significant damage” in Jasper, Alta., from wildfires sweeping through the national park, Edmonton Archbishop Richard Smith offered prayers on behalf of the Catholic community.

“Today is indeed a very sad day and I wish to convey my sorrow, solidarity and support to the people of Jasper and the parish community of Our Lady of Lourdes,” the Archbishop said in a July 25 statement.

Alberta Premier Danielle Smith said the fast-moving fire had damaged or destroyed up to half the local structures. The status of the Jasper Catholic church is unknown as residents evacuated the community and emergency crews worked to save as much of the town as possible. St. Mary and St. George Anglican Church was destroyed by the flames.

Archbishop Smith noted the far-reaching effects of the devastation on residents as well as visitors.

“Also greatly impacted by this horrific fire are the thousands of people who call Jasper home as permanent and seasonal residents, as well as the surrounding communities. The loss of property is devastating, but even greater is the heartbreak for this world heritage site.”

He reached out to the parish community of Our Lady of Lourdes, including pastor Father Anthony Narisetty and associate pastor Father Marreddy Udumala, saying, “Please be assured of my prayers at this difficult time.”

He said the parish has been a place “where Catholics have gathered for more than five decades to worship and adore Jesus Christ. It is a place of sanctity not only for the close-knit parish community, but for people from around the world who come to visit Jasper and marvel at God’s creation.”

The Archbishop said all those affected by the fire, including first responders and everyone helping the community “will remain in the prayers of the faithful members of the Catholic community throughout the Archdiocese of Edmonton in the days and weeks ahead.”

The Archbishop encouraged the faithful to attend Mass in the community closest to them for the foreseeable future and to watch for updates.

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Although he was deeply immersed in fashioning a life-sized bronze tribute to future saint Blessed Carlo Acutis, Canadian Catholic sculptor Timothy Schmalz keenly kept abreast of the discourse at the 10th U.S. National Eucharistic Congress in Indianapolis.

In a nation, indeed a world, that has become so polarized, the congress was a breath of fresh air, bringing thousands together over five days — and several pilgrimages in the weeks before leading to Indianapolis — from every corner of the U.S. and elsewhere, including Canadians, to foster a devotion to the Eucharist.

“People who I talked to acknowledged the significance of our culture becoming chaotic with violence and hate,” said Schmalz, of St. Jacob’s, Ont., who was working on his sculpture in one of the Indiana Convention Center’s expo halls. “This gathering is the opposite of that, and I think this did not go unnoticed among anyone there about the violence that happened just a couple of days beforehand.”

Schmalz alluded to the attempted assassination of Donald Trump at a Pennsylvania campaign rally July 13. While the Republican nominee survived, firefighter Corey Comperatore died while shielding his family, and two others were hospitalized.

The presence of Jesus Christ in the Eucharist was on the mind of 60,000 Catholics in Indianapolis. Believers descended upon Lucas Oil Stadium to be inspired by keynote speakers and tasked with a “great commissioning.” 

Prominent speakers included Bishop Robert Barron of Word on Fire ministry, Father Mike Schmitz, who launched the popular Bible in a Year podcast, and Mother Adela Galindo, the foundress of Servants of the Pierced Hearts of Jesus and Mary convent in Miami, Fla.

Cardinal Luis Antonio Tagle, the pro-prefect of the Vatican Dicastery for Evangelization, told the crowd at the closing Mass, “the presence of Jesus in the Eucharist is a gift and the fulfillment of his mission. Those who choose to stay with Jesus will be sent by Jesus. Let us go to proclaim Jesus zealously and joyfully for the life of the world.”

Dennis Girard, an Ottawa resident who co-founded the Marian Devotional Movement (MDM) alongside his wife Angelina, hailed the Eucharistic Congress as “transformative.”

“It reminds one of the experience we often see at World Youth Day,” said Girard. “We are all one in Christ, and that affirmation pierces through the darkness of the world and eclipses what we are living through in society now. That feeling was shared by most if not all. There was a real sense of the presence of the Lord in a very efficacious way.”

Canadian Conference of Catholic Bishops (CCCB) President Bishop William McGrattan has reaffirmed the Catholic Church’s commitment to reconciliation with Canada’s Indigenous peoples to mark the second anniversary of Pope Francis embarking upon his penitential pilgrimage to Canada.

In a July 24 CCCB communique titled a “Letter to the People of God,” the bishops outlined the financial support, record-sharing, dialogue events and other initiatives launched to address the Pontiff’s call for justice, healing and understanding. The message also reprised the call for Catholics nationwide to engage in these efforts.

Bishop McGrattan reflected upon the impact of Pope Francis’ visit, especially the historic apology in Maskwacis, Alta., before elders and residential school survivors, and the importance of accompanying Indigenous peoples shoulder to shoulder.

“After years of listening, learning, prayer and dialogue, the Bishops of Canada were deeply grateful for the Holy Father’s apology and to the many Indigenous partners who shared their experiences and desires for a brighter future,” said Bishop McGrattan, the Bishop of Calgary. “We believe this was a meaningful step in the reconciliation journey — but the effects of the residential school system persist to this day. As we look back on the words of Pope Francis, we must continue to confront this painful legacy and to walk alongside the Indigenous peoples in the spirit of solidarity and hope.”

The letter called for the Catholic community to embrace “the path of unity and hope” at a time when there are “many difficult conversations taking place around the country regarding our painful legacy.”

The correspondence expressly refers to a building chorus for “more rigorous investigations into reports of unmarked burial sites.” Skeptics of the unmarked graves narrative point to how several previous high-profile excavations have not uncovered any bodies.

“Let us keep in mind that this deep desire for truth and transparency resides first with Indigenous communities and residential school survivors,” asserted the CCCB. “Decisions to study this history are best made locally by Indigenous leaders, who have the most direct understanding of the needs of their respective communities.”

The bishops also shared how dioceses and archdioceses have raised $15 million for the Indigenous Reconciliation Fund (IRF) to date, which puts the Canadian Catholic Church on pace to achieve the $30-million target ahead of the five-year deadline. The IRF backs projects that stimulate the revitalization of Indigenous culture and languages, foster communities and empower educational pursuits.

Sloth or laziness is one of the capital sins. The root of sloth is often acedia which means “lack of care,” or, as the Catechism defines it: “a form of depression stemming from lax ascetical practice that leads to discouragement.”

Pope Francis said, “it is as though those who fall victim to it are crushed by a desire for death: they feel disgust at everything. Their relationship with God becomes boring to them, and even the holiest acts, those that used to warm their hearts in the past, now appear entirely useless to them. A person begins to regret the passing of time, and the youth that is irretrievably behind them.”

Pope Francis proposed “the patience of faith” as the most important remedy against acedia. He said, “although in the clutches of acedia, man’s desire is to be ‘elsewhere’, to escape from reality, one must instead have the courage to remain and to welcome God’s presence in the ‘here and now’, in my situation as it is.”

He called the fight against acedia a decisive battle that must be won.

“How many people, in the grip of acedia, stirred by a faceless restlessness, have stupidly abandoned the good life they had embarked upon!… [The saints] recommended, under the oppression of acedia, to maintain a smaller measure of commitment, to set goals more within reach, but at the same time to endure and persevere by leaning on Jesus, who never abandons us in temptation.”

St. Ignatius of Loyola said, “idleness begets a life of discontent. It develops self-love, which is the cause of all our miseries and renders us unworthy to receive the favours of divine love.”

St. Jane Frances de Chantal advised: “Perform faithfully what God requires of you each moment, and leave the thought of everything else to him. I assure you that to live in this way will bring you great peace.”

Father Adolphe Tanqueray defined sloth as “an inclination to idleness or at least to aimlessness, to apathy in action.”

He suggested three degrees of sloth. The first is a man taking up his task “reluctantly and indifferently” and completing it poorly. The second is a “sluggard” that does not refuse to work, but delays and postpones the task indefinitely. The third is a “truly lazy man” who “wants to do nothing that proves irksome and shows a distinct aversion to all real work, whether physical or mental.”

He also warned against spiritual sloth. “This consists in a species of dislike for things spiritual, which tends to make us negligent in the performance of our exercises of piety, causes us to shorten them, or to omit them altogether for vain excuses.

17th Sunday in Ordinary Time, Year B
First Reading: 2 Kg 4:42-44
Second Reading: Eph 4:1-6
Gospel Reading: Jn 6:1-15

No one can miss the connection between the First Reading and the Gospel Reading this Sunday: both relate how a crowd is fed with a little food. Bible scholars would say that the first account is a type of the second.

A “type” is a person, thing, action, or event—usually in the Old Testament—that “prefigures” or “foreshadows” a new and greater truth, action, or event—usually in the New Testament.

For example, the event in the First Reading is a “type” of the event in the Gospel Reading, and both are “types” of what happens at Mass, when Christ feeds the whole world with his body and blood under the appearances of bread and wine (as we will see in coming weeks).

By “typology,” the Church learns “the full significance of what the writers are saying,” apparent only when she looks back at it in the light of Christ.

Now we all know how unreliable hindsight can be. Speaking as an author with experience, C.S. Lewis said that “almost anything can be read into any book if you are determined enough.”

However, the Bible prompts us to see types. The apostles and evangelists often cited Old Testament events as types of what they were reporting. Matthew and John repeatedly pointed out that events of Christ’s life “fulfilled” Old Testament prophecies.

Moreover, Jesus himself appealed to typology when he called his miracles his Father’s works.

We are so accustomed to the wholesale activity of God displayed always and everywhere throughout creation that we often fail to recognize it, Lewis explains, quoting St. Athanasius. For example, God heals us by creating human bodies able to heal themselves; he changes water into wine by creating vines that draw up water and, with sap, eventually produce wine; he creates plants and animals that can reproduce their kind, thus continuously multiplying grain and fish.

The miracles performed by Jesus, “God incarnate, living as a man in Palestine, take place at a different speed and on a smaller scale,” Lewis notes, but otherwise they reproduce God’s wholesale activity, thus proving to the people that Jesus is one with God the Creator.

“I solemnly assure you: the Son cannot do anything by himself—he can do only what he sees the Father doing,” Jesus said. “Whatever the Father does, the Son does likewise. For the Father loves the Son, and everything the Father does he shows him.”

St. Thomas Aquinas defines a “miracle” (from the Latin mirus, “inspiring wonder”) as something “wrought by divine power,” but “apart from the order usually observed in nature.”

We only have one life on earth and one eternal one—hopefully in heaven.

If we always wait for the right conditions, things will never change. Will we ever be open to the possibilities that exist now? Will we experience the great joys amidst the challenges in daily life?

Time for us is calculated. It is measured out for us by God. He is the keeper of our days as we dance and breathe on this wild earth.

There are many moments that tell the story of our lives:

• Being held for the first time as a baby cuddled in the arms of our parents.
• Our first taste of fresh pasta.
• Wading into the ocean with bare feet in the sand and rocks.
• Traveling to a different country and meeting friendly locals.
• Driving for the first time.
• Accomplishing a goal on our bucket list, like publishing a book.
• A whispered prayer for help.
• Laughing with our spouse about an inside joke.
• Seeing our loved one’s beauty with new eyes.

Living with chronic mental illness, I have to constantly remind myself not to overthink and replay negative thoughts. I am so glad the Lord knows my final day. I wouldn’t want to know when it is coming, though I do want to be prepared for it.

My gratitude for the sacraments inspires me to attend to my spiritual needs. Confession is a routine check up that never disappoints me. God’s mercy flows into my heart and humbles me. Again and again I mess up. I feel like a stinking disaster. The Lord Jesus cleanses me of disordered desires, fixes my childhood wounds, and gives me the grace to start living in peace.

One battle we face in life is hanging on and letting go. May we live as Jesus calls us to and believe in love that conquers sin. Letting go of what we can’t change is a better posture to take.

I can’t change my diagnosis but I can change my prognosis—the likely course of how I live with a medical condition. A healthy interior life and positive mindset are a recipe for resilience. St. Joan of Arc said, “one life is all we have and we live it as we believe in living it. But to sacrifice what you are and to live without belief, that is a fate more terrible than dying.”

Every day I wake up and roll out of bed is a blessing. I believe in God’s timing. His plans are bigger and better than what I could try to design.

As I water the roses and lavender in our garden in the early morning or late evening, I praise the Lord for my beautiful life.

In a statement issued in the wake of Saturday’s attack on former U.S. President Donald Trump, the president of the United States Conference of Catholic Bishops, Archbishop Timothy Broglio, said, “Together with my brother bishops, we condemn political violence, and we offer our prayers for President Trump, and those who were killed or injured. We also pray for our country and for an end to political violence, which is never a solution to political disagreements.”

Archbishop Broglio invited “all people of goodwill to join us in praying for peace in our country,” and invoked the prayers of Mary, Mother of God and Patroness of the Americas.

The Bishop of Pittsburgh, David Zubik, whose diocese includes the town of Butler, where the attack took place, expressed deep shock at the news of the shooting, which occurred “right across the street from one of our churches.”

He invited prayers “for the health and safety of all, for healing and peace, and for an end to this climate of violence in our world.”

In a statement issued late Sunday morning, the Holy See expressed its “concern about last night’s episode of violence, which wounds people and democracy, causing suffering and death.”

The statement went on to say that the Holy See is “united in the prayer of the US bishops for America, for the victims, and for peace in the country, that the motives of the violent may never prevail.”

U.S. presidential candidate Donald Trump raised his fist in defiance as blood poured down his face after the assassination attempt at an election rally in Butler, Pennsylvania.

“I knew immediately that something was wrong in that I heard a whizzing sound, shots, and immediately felt the bullet ripping through the skin. Much bleeding took place,” the former president later wrote on his social media site.

The presumed attacker was immediately shot and killed by Secret Service agents.

One spectator was killed in the attack, and two others were wounded. Trump was rushed to a local hospital with a bullet wound to his right ear and was later flown to New Jersey.

The attempted assassination was met with universal condemnation. President Joe Biden, Trump’s opponent in the upcoming election, spoke with his rival after the attack, and later wrote on social media site X, “I’m grateful to hear that [Trump is] safe and doing well. I’m praying for him and his family and for all those who were at the rally, as we await further information.”

He added, “There’s no place for this kind of violence in America. We must unite as one nation to condemn it.”

Prayers also came from Canadian politicians, including Conservative Leader Pierre Poilievre.

Reports of dwindling religious practice among Catholics in Canada may be more prevalent each year, but a different trend showing increased interest from young adults is giving hope for a possible resurgence of the Church in the near future.

A 2022 research report from Cardus titled The Shifting Landscape of Faith in Canada revealed religious indicators among those who identify as Roman Catholic have overall declined since 2017. Those indicators included believing in God, reading Scripture regularly, having an experience of God in one’s life, praying regularly, and attending religious services (apart from weddings and funerals) regularly.

However, the report found an exception in younger Canadian Catholics.

“We are seeing what seems to be a bit of a revival within the Church and that goes against the old secularism thesis that as a society becomes more secularized, it becomes less religious,” said Father Deacon Andrew Bennett, director of the Faith Communities Program at Cardus.

“We live in probably one of the most secularist countries in the world and we see that a lot of young men and women are far from leaving the Church; they are actually entering into it instead.”

Father Deacon Bennett is adamant that the more Canada swells its secular society, the more Catholicism becomes an attractive option for young adults (roughly aged 18–34) as a form of rejection rather than an escape.

“Increasingly we have seen a number of young people, whether it is in high schools, universities, or workplaces, not buying into society’s highly subjective idea of truth. They are seeking integrity, authenticity, and something with real staying power,” he continued.

“This sees them come to or return back to the Church they were raised in where they see that the Catholic faith holds an objective and universal truth, one that is not a philosophy that changes with the wind, but rather the person of Jesus Christ.”

The Cardus report showed Canadians identifying as Roman Catholic under 40 years of age were nearly twice as likely as older Roman Catholics to attend religious services at least once a month. Additionally, 81 per cent of young Roman Catholics showed a belief in life after death, with 91 per cent of females under 35 having this belief, compared to 60 per cent of their senior counterparts.

While analyzing specific demographics can be tricky (and in Archdiocese of Vancouver these records are the responsibility of individual parishes), the report highlights that certain belief indicators can give realistic insight into who identifies as Catholic.

16th Sunday in Ordinary Time, Year B
First Reading: Jer 23:1-6
Second Reading: Eph 2:13-18
Gospel Reading: Mk 6:30-34

The apostles “had no leisure even to eat,” says the Gospel Reading. When they tried to “rest awhile,” the people followed them.

I retired as a pastor in 2015, when I was 73. Since then, I have continued teaching, hearing confessions, saying Mass, and “filling in” for other pastors. Now that I am almost 82, I can testify that being a pastor (Latin for “shepherd”) is not easy!

Perhaps the most grievous difficulty (in the original sense of “causing grief”) is the shattering of the peace St. Paul speaks of in the Second Reading.

The Bible describes loving shepherds who search for lost sheep and lead them to fresh green pastures. However, it also describes foolish sheep who have gone off on their own or followed shepherds who left them prey to wolves. The first is a comforting image of Christ the good shepherd. The second is a humiliating image of ourselves.

Sheep are stupid, as I remember from my childhood. They go after green grass under a thorny hedge and entangle their fleece; freed, they go straight back. Without a shepherd, they scatter, following anyone (including another sheep) who seems to be a leader, even into danger. They have no conception of their own welfare.

Archbishop James Carney (the Vancouver archdiocese’s archbishop from 1964-1990), must have known what sheep are like when he chose his episcopal motto: Servare unitatem (“To preserve the unity”).

Bishop Gary Franken of St. Paul Alberta, who, as a young priest, looked after Archbishop Carney in his last days, said that as the archbishop approached his death Sept. 16, people started wondering which day God would choose: perhaps September 14, the Exaltation of the Cross, or September 15, Our Lady of Sorrows. The actual day—Sts. Cornelius and Cyprian—was perhaps the most appropriate, Bishop Franken said, for both these men suffered martyrdom in defence of the Church’s unity.

“Sin and the burden of its consequences constantly threaten the gift of unity,” says the Catechism of the Catholic Church. From the very beginning, St. Paul had to exhort Christians to “make every effort to preserve the unity that has the [Holy] Spirit as its origin and peace as its binding force.”

The Pope, the successor of St. Peter, is “the first servant of unity,” said Pope St. John Paul II.

“If a man does not hold fast to this oneness of Peter, does he imagine that he still holds the faith?” St. Cyprian asked. “If he deserts the Chair of Peter upon whom the Church was built, has he confidence that he is in the Church?”

As expected, our June 10 MAiD edition generated reader response, including from readers who didn’t like the content. We want to hear all perspectives, even those we disagree with, so a selection is printed here. Because their views are so contrary to Catholic belief in the sanctity of life, our response is provided. The writers’ names have been removed.

It was all I could do to tolerate the total co-opting of the June 10 issue of the paper with MAiD articles in order to reach the crossword puzzle! In the past the paper has provided space for differing views on a topic. This was not the case in this issue.

Every article displayed blatant expressions of selfish imposition of the personal views of the writers, superseding anything felt by the people suffering from whatever unfortunate events in their lives led them to pursue MAiD. Everyone working in health care in any capacity knows very well that the boundaries between maintaining a patient’s comfort in their declining time, and “killing” such patients, as was repeatedly referred to in the articles, is blurry at best.

Having had a family member journey through a vicious fight with cancer, ultimately losing the battle, and subsequently choosing MAiD with its accompanying stringent criteria, I would not ever argue against such a decision!

I look forward to content in this paper demonstrating a more patient-centred approach to end-of-life issues!

                                                                            •

To characterize ending someone’s life due to chronic and hopeless outlook as a killing tells me you are engaging in religious dogma. Jesus was said to be compassionate.

People end up with chronic conditions and for longer periods. They may not be able to look after themselves, they may be bedridden, depending entirely on others. Palliative care can go only so far.

Government help in assisted dying or dying with dignity has strict rules. You will not get help if you are simply tired of living. You need to make a decision for it yourself while of sound mind.

You had a letter which characterized the procedure as an execution. That shows complete ignorance of the rules and indeed an agenda.

                                                                            •

The readers are encouraged to read Terry O’Neill’s report on Pages 2 and 3 to see how the Catholic response to suffering is the truly compassionate one. As pro-life advocate Stephanie Gray Connors says, “When someone feels useless, we need to help them find their value.” Those who want MAiD list the inability to engage in meaningful activities (86.3 per cent) as main suffering they want to avoid. The Catholic response is to not abandon people in their suffering, whether it’s physical, emotional, or spiritual. 

“The pro-life response to assisted suicide is not only the right response,” says pro-life apologist Stephanie Gray Connors. “It’s the beautiful and inspiring one.” 

Catholics needn’t be demoralized by the onslaught of Canada’s “extreme” euthanasia regime, because logical argument and compassionate action offer effective ways to counter the culture of death, Gray Connors told about 200 people at Our Lady of Assumption Church in Port Coquitlam. 

Gray Connors lives in Florida with her husband and two young children, but is from Chilliwack and attended St. John Brebeuf Regional Secondary. She has been a leading pro-life speaker, debater, and author for a quarter of a century and is back in the Vancouver area for the summer.

Gray Connors said a fundamental response to any pro-euthanasia argument should respond to the despair and fear that often underlie a death wish, reflecting a patient’s feeling that their suffering has no meaning.

As philosopher Viktor Frankl wrote, “Everything can be taken from a man but one thing: the last of the human freedoms – to choose one’s attitude in any given set of circumstances, to choose one’s own way,” Gray Connors said in an interview.

Her speech recounted stories of people who have gone through great suffering but found profound meaning in their situations. “Following the insight of Frankl has given me hope, and I wanted to share those stories to give others hope as well,” she said.

That hope starts with a foundation of prayer on which Catholics can build a structure of compassionate yet logical responses and actions, she told the audience. 

She offered a hypothetical example. If the law permits assisted suicide, why do we withhold such assistance when someone threatens to jump off a bridge?

“Either everyone gets suicide assistance, or no one does,” she said.

Individuals seeking euthanasia often cite their fear of pain, but most pain can be alleviated through treatment, Gray Connors said. “Shouldn’t we alleviate the pain rather than eliminate the person who is experiencing it?”

Someone who is hoping for death because of mental anguish can be offered responses that focus on repairing the broken relationships that are often at the root of their despair, she said.

Likewise, a response to euthanasia-seeking patients who say they don’t want to be a burden on others should be an offer “to lighten their burdens,” not to eliminate the individual who feels saddled with burdens.

As we travel life’s journey, most of us gather warm memories of entertainment icons. For those of us of a certain age (and older!) there is now a welcome opportunity to revisit and delight in memories, by way of both stage and screen, of some such icons.

While I have never been an avid fan of country music, I readily admit that I often find it has a simple and direct appeal. Its love songs, often tinged with sadness or regret, its comments on the simple and sometimes difficult moments of daily life, and its straightforward embrace of the basic tenets of Christianity all speak directly and tunefully of the familiar experience of ordinary people like ourselves. This is certainly true of the music of Johnny Cash.

Now the Arts Club on Granville Island is providing a delightful chance to visit and revisit a number of Cash’s songs in a thoroughly engaging production. While not in any way a straightforward biography of the singer-songwriter, Ring of Fire, through the songs, both familiar and unfamiliar, traces the general trajectory of his life, from his poverty-marked childhood on a cotton farm, through his meteoric rise to stardom as a country singer, and on to his checkered adult life. The songs bear testimony both to the man and his talent.

Director Rachel Peake and choreographer Nicol Spinola help the talented cast of six actor-musicians bring to memorable life the lively toe-tapping, tuneful melodies as they exhibit an impressive ability to sing well, play a range of instruments, and deliver the entire show with infectious and engaging good humour.

For Cash’s numerous fans, and for those who are not, this is a perfect show for a summer entertainment. It is an engaging, infectiously spirited production and one not to be missed.

In an entirely different vein, the film The Great Escaper (available in theatres and on a wide range of streaming services) is one which will doubtless appeal to filmgoers of all ages, but which will have a particular resonance with more senior viewers.

Based on a true story, it tells of Bernard Jordan, an almost 90-year-old veteran, who, determined to attend the 70th anniversary celebrations of D-Day in Normandy, managed to “escape” from his nursing home, get across the channel, and pay homage to his former World War II colleagues. By the time he returned to his nursing home in the U.K., he had become a media sensation.

Script-writer William Avery has fleshed out this story by including a number of imagined episodes, so that the film becomes a meditation on the waste of war and the brutality of D-Day (especially as it was experienced by forces on both sides of the conflict); a beautiful asseveration of the need always to live life to the fullest, no matter what age one is; a tender tribute to devoted marital love; a timely reminder of the multitude of people in our daily lives, regardless of nationality, race, or sex, who are caring, thoughtful, and supportive; and above all an inspiring tribute to the human spirit of those who truly know how to live, no matter how old they are.

Greed is a sickness of the heart. Pope Francis called greed “that form of attachment to money that keeps a person from generosity.”

He continued, saying, “to heal from this sickness, the monks proposed a drastic, though highly effective method: meditation on death. As much as one can accumulate goods in this world, we can be absolutely sure of one thing: they will not enter the coffin with us. We cannot take property with us! Here, the senselessness of this vice is revealed. The bond of possession we create with objects is only apparent, because we are not the masters of the world: this earth that we love is in truth not ours, and we move about it like strangers and pilgrims.”

Life is a journey, and it is very important to set our hearts on our eternal destination. St. Gregory the Great put it this way: “whatever you possess must not possess you; whatever you own must be under the power of your soul; for if your soul is overpowered by the love of this world’s goods, it will be totally at the mercy of its possessions. In other words, we make use of temporal things, but our hearts are set on what is eternal. Temporal goods help us on our way, but our desire must be for those eternal realities which are our goal.”

He also said, “be not anxious about what you have, but about what you are.”

Greed is frequently mentioned in the Scripture. Of Christ’s 38 parables in the Gospels, 16 are concerned with the handling of money and possessions. St. Paul wrote, “For the love of money is a root of all kinds of evils.” (1 Tim. 6:10)

Wealth can create a false sense of security; we can only find true security in our faith in Christ. Pope Francis called greed “an attempt to exorcise fear of death: it seeks securities that, in reality, crumble the very moment we hold them in our hand.”

We are created for God and material wealth can never satisfy us. St. Bernard used a very vivid image to describe this. “Suppose you saw a starving man inhaling great deep breaths, filling his cheeks with wind to stay his hunger; would you not call him mad? And it is just as mad to think that blowing yourself out with earthly goods can satisfy your hunger.”

Wealth can’t satisfy our hearts. St. Isidore of Seville observed: “Cupidity never knows how to be satisfied. The greedy man is always in need; the more he acquires, the more he seeks, and he is tortured not only by the desire of gaining, but by the fear of losing.”

Looking to the future with hope was the clear message presented by the Archdiocese of Vancouver and the Kamloops First Nation (Tk’emlúps te Secwépemc) as the two signatories of the Easter Sunday Sacred Covenant held a press conference Wednesday.

The full document was released in English and Chinook for National Indigenous Peoples Day, June 21, with a promise to answer questions at Wednesday’s press conference.

Archbishop J. Michael Miller and Kamloops Chief Rosanne Casimir addressed the release of the covenant, saying they are committed to focusing on the future and moving forward together.

The covenant “affirms that all the signatories seek to build on official Catholic teaching support” for the rights and the freedoms of Indigenous people, said Casimir.

“It’s about relationships,” she said. “It’s about making some meaningful steps towards healing. We can’t do that alone, we have to do it in partnership.” 

Answering a reporter’s question about whether the covenant has set a precedent for future engagement between the Catholic Church and Indigenous communities, Casimir said she believes “that it sets a lot of precedents.”

“We also need to take those meaningful steps to provide opportunity for those to find justice, but also to find healing. It takes everybody at every level to be walking that path and journey together,” she said. 

“I would encourage others to build and establish those relationships to take those meaningful steps,” said Casimir. 

Archbishop Miller agreed, saying Canada’s bishops are looking for ways to make the covenant a possible template to help the Church “enter into healing relationships with the First Nations communities of which they form a part. We have a lot to do.” 

He reiterated the acknowledgement of harm to the First Nation from the Indian Residential School system. “The Church was wrong in how it complied in implementing a government colonialist policy that resulted in the separation of children from their parents and their families. Even the most ardent skeptics must know that a system requiring or pressuring the separation of families would have tragic consequences.” 

In answer to a question about making possible financial reparations, the Archbishop said that while the covenant is meant to help heal the spiritual and communal rift between the church and First Nations, monetary support is ongoing across the country through truth and reconciliation grants, with nearly 20 approved in the Archdiocese of Vancouver.

Vancouver Archbishop J. Miller and a Vancouver rabbi are welcoming the call by an alliance of faith communities for more robust protection of religious institutions.

At a June 18 news conference on Parliament Hill, the Canadian Interfaith Conversation (CIC), an alliance of faith communities working to combat hate based on religious identity, issued an urgent call to action for the protection of all faith groups from such attacks.

Archbishop Michael J Miller told The B.C. Catholic “the CIC statement takes a strong stand in its recommendations to the Canadian government. At bottom is the need for citizens and governments at every level to ensure the safety and security of adherents to every faith tradition as well as recognized the positive role that religion plays in the public life of our nation.”

A Vancouver rabbi says the interfaith declaration is timely. 

“I think that in a time period in which the Jewish community and synagogues have been under attack physically in Canada, it is important that the entire interfaith community comes together to call for the protection of all houses of worship,” Rabbi Infeld of Vancouver’s Synagogue Beth Israel told The B.C. Catholic.

Highlighting the role of religious communities in building bridges, Aakash Maharaj, ambassador-at-large of the Ottawa-based Global Organization of Parliamentarians Against Corruption and member of the executive council of CIC, said: “Faith communities share a deep reverence for and commitment to the dignity of every human being and for the sacredness of humanity and creation. Hate ignores and undermines that dignity and sacredness, and has no place in Canada.”

Attacks against religious communities are “only a Jewish community problem,” said Richard Marceau of the Centre for Jewish and Israeli Affairs. “All other faith institutions deserve as much protection.” 

Shaila Carter, co-chair of CIC and interfaith specialist at Islamic Relief Canada, said Canada should be a safe environment for people to practice their faith freely and happily.

“As the daughter of (Bangladeshi) immigrants I am here to build bridges between people, to combat hate in solidarity with other faiths and to promote love. As women, we should be able to wear our head scarves if we choose to.”

The CIC statement, signed by 60 representatives of Christian, Jewish, Muslim and Baha’i communities, outlined four recommendations for the government of Canada. In addition to stepping up security measures for all religious institutions including houses of worship, schools, daycare centres, community centres and cemeteries, it called on the government to:

• support Canadian interfaith efforts to provide non-sectarian medical and humanitarian aid to victims, especially child victims, of international conflicts through reputable and trustworthy organizations as a means of advancing peace-building efforts abroad and social solidarity in Canada;
• introduce a comprehensive strategy to foster understanding about online hate based on religious identity; and
• ensure, in collaboration with other levels of government, that hate crime units are informed about hate based on religious identity in every law enforcement service, so that targeted groups can feel safe, heard and respected.

The Sacred Covenant signed on Easter Sunday by the Archdiocese of Vancouver and Kamloops First Nation was made public on Friday, National Indigenous Peoples Day.

In a statement, the Archdiocese and the Tk’emlups te Secwepemc said the date was chosen to share the document in English and Chinook, “an important common language among First Peoples and settlers arriving from many countries.” 

Chinook was a trade language promoted by Father Jean-Marie Raphael Le Jeune, OMI, and Tk’emlups and other elders, according to the statement.

Father Le Jeune was an Oblate missionary priest who supported BC First Nations in the 19th century and is referenced in the covenant. Kamloops Chief Rosanne Casimir said the nation had the goal of “fostering healing and reconciliation and countering targeted skepticism and denial” when it chose to work with Catholics and allow Church leaders to publicly acknowledge past wrongs, especially those from the Catholic Church’s role in administering many of the residential schools. She said the Tk’emlups te Secwepemc remain “steadfast in their sacred duty as guardians to and advocates for the children who died and were harmed while they were students at the Kamloops Indian Residential School.”

With staff working on a “multidisciplinary investigation” and on construction of a Healing House for Survivors, she said she is “committed to ensuring Survivors and Intergenerational Survivors are supported on their healing path.”

An online press conference has been called for Wednesday, June 26, where representatives of the Archdiocese and the First Nation will be answering questions.

The text of the document follows.

SACRED COVENANT

between

TK’EMLÚPS TE SECWÉPEMC NATION

ROMAN CATHOLIC ARCHDIOCESE OF VANCOUVER

ROMAN CATHOLIC DIOCESE OF KAMLOOPS

ON THE 31ST DAY OF MARCH
2024

WHEREAS the people of the Tk’emlúps te Secwépemc Nation desire that the historical truths regarding the Kamloops Residential School be shared and that a path to healing be set out clearly in this sacred Covenant.

WHEREAS the Archdiocese of Vancouver and the Diocese of Kamloops acknowledge the deep flaws in the Residential School system, their part in the resulting tragedies and the desire to journey with the people of the Tk’emlúps te Secwépemc Nation on a path to healing and understanding.

WHEREAS all Parties seek to build on official Catholic teaching supporting the rights and freedoms of Indigenous people and the promising historical relationship held between Fr. Jean-Marie-Raphael Le Jeune, Chief Louis Clexlixqen (Xlexléxken) and Chief Johnny Chiliheetza (Ts̓ elcíts̓ e7).

WHEREAS the purpose of this sacred Covenant is to establish our shared path to reconciliation and to reflect our mutual belief that honour, truth, justice, and healing are necessary to guide our future.

Therefore, the Parties agree as follows:

HISTORICAL PRECEDENT FOR A SACRED ACCORD

1.

Reading cleaning and decluttering blogs I’ve been inspired to go through my clothes and knick-knacks to get rid of anything I don’t need. Marie Kondo, a professional organizer and tidying expert, has a whole philosophy, “Keep only those things that speak to the heart, and discard items that no longer spark joy. Thank them for their service – then let them go.”

I have donated two bags of clothing, a box of books, and little items that no longer serve me. It has been an experience of letting go and embracing what I have. I know that the Lord provides for me. When I am buried in things, I can’t live freely. The books, clothes, and things are supposed to help me live in simplicity and freedom. My mental health improves when I clean, tidy, and declutter our house. 

It starts to feel like I have more space in my mind to think and be creative. St. Josemaria Escriva, the founder of Opus Dei, spoke about forming a bright and cheerful home and in doing so God would help couples to be generous. 

When I go to bed at night and the kitchen counters sparkle and shine, I feel more relaxed when I wake up to a beautifully clean room. Our environment has a role in maintaining good mental health. With lots of “stuff,” we can feel weighed down with all the decisions of what to do with it. It was my goal to remove what I no longer used or needed so I could be happier and healthier.

Taking the time to clean, tidy, and declutter gives me clarity of mind and spirit. I feel as if laundry and cleaning never end; it’s a constant movement of doing one thing at a time. This is just like the spiritual life. Prayer is meant to be a daily conversation with Jesus. Receiving the sacraments of confession and holy Eucharist is frequent nourishment for the soul in order to be holy. It is a good routine to clean house and soul to be one with the Lord who gives us every resource to do so. 

When we reach for the goodness of a warm and organized home, it helps us grow in virtue and service for our family and any guests who come visit. 

I love keeping checklists to show what tasks I have completed and what I still need to do. My list is always growing. With a home, a garden, and an adorable dog to care for, my little growing family is a busy ground for housekeeping and saint making. 

Hard work is worth the effort in maintaining the home.

Pope Francis shared a beautiful defence of true love at a general audience this year.

“We have to defend love, the love of the heart, of the mind, of the body, pure love in the giving of oneself to the other… that beauty that makes us believe that building a story together is better than going in search of adventures… that cultivating tenderness is better than bowing to the demon of possession,” he said in January.

“True love does not possess, it gives itself. That serving is better than conquering. Because if there is no love, life is sad, it is sad loneliness.”

This makes the vice of lust particularly odious, for at least two reasons.

“First, because it destroys relationships between people… chastity is more than sexual abstinence – but rather, to be connected with the will never to possess the other,” he explained.

“But there is a second reason why lust is a dangerous vice. Among all human pleasures, sexuality has a powerful voice. It involves all the senses; it dwells both in the body and in the psyche, and this is very beautiful; but if it is not disciplined with patience, if it is not inscribed in a relationship and in a story where two individuals transform it into a loving dance, it turns into a chain that deprives human beings of freedom. Sexual pleasure, which is a gift from God, is undermined by pornography: satisfaction without relationship that can generate forms of addiction.”

Many saints have offered insights about chastity, purity, and lust. Father Joseph M. Esper, author of Saintly Solutions to Life’s Common Problems, wrote, “how, then, are we to cultivate, preserve, or reacquire the virtue of purity? First, we must specifically and regularly pray for this grace; without God’s help, we’ll almost certainly fall, for it’s almost impossible to avoid sexual temptations in our highly immoral society.”

Then, relying on insight from St. Teresa of Avila, he said, “it isn’t possible for a person who prays regularly to remain in serious sin; because the two are incompatible, one or the other will have to be given up. Thus, if we remain faithful to prayer, God’s grace will one day be victorious in us, even if we have many setbacks along the way.”

Next, wrote Father Esper, we must form good habits. “We must form the habit of immediately resisting lustful thoughts and temptations. St. Francis de Sales advises us: ‘be extremely prompt in turning away from all that leads and lures to impurity, for this evil works insensibly and, by small beginnings, progresses to great mischief. It is always easier to avoid than to cure this.’”

Gluttony is one of the capital sins. Father John Hardon defined gluttony as “inordinate desire for the pleasure connected with food or drink.”

This desire may become sinful in various ways, he wrote: 

“By eating or drinking far more than a person needs to maintain bodily strength; by glutting one’s taste for certain kinds of food with known detriment to health; by indulging the appetite for exquisite food or drink, especially when it is beyond one’s ability to afford a luxurious diet; by eating or drinking too avidly, i.e., ravenously; by consuming alcoholic beverages to the point of losing full control of one’s reasoning powers. Intoxication that ends in complete loss of reason is a mortal sin if brought on without justification, e.g., for medical reasons.” 

The Baltimore Catechism states: “The Church commands us to fast and to abstain in order that we may control the desires of the flesh, raise our minds more freely to God, and make satisfaction for sin.” According to Sacred Scripture, “healthy sleep depends on moderate eating; he rises early and feels fit. The distress of sleeplessness and of nausea and colic are with the glutton.” (Sir 31:20)

Blessed Antony Grassi called abstinence “the mother of health.” He said, “a few ounces of privation is an excellent remedy for any ailment.”

Let’s never forget the proverb: “Eat to live, don’t live to eat.”

In the Gospel, Jesus declared all food clean (Mk 7:19) and thus eliminated the distinction between pure and impure foods. “Jesus clearly says that what makes something good or bad, let’s say about food, is not food in itself but the relationship we have with it,” said Pope Francis.

“We see this when a person has a disordered relationship with food; we see how they eat, they eat hastily, as though with the urge to be full but without ever being sated. They do not have a good relationship with food; they are slaves to food. This serene relationship that Jesus established with food should be rediscovered and valued, especially in so-called affluent societies, where many imbalances and many pathologies manifest themselves. One eats too much, or too little. Often one eats in solitude. Eating disorders – anorexia, bulimia, obesity – are spreading. And medicine and psychology are trying to tackle our poor relationship with food. A poor relationship with food produces all these illnesses.”

The Holy Father added: “Tell me how you eat, and I will tell you what kind of soul you have. In the way we eat, we reveal our inner selves, our habits, our psychological attitudes.”

Father Adolphe Tanqueray proposed three means to foster a serene relationship with food.

If I use the term Raspberry Pi, many of you will think I’m making a spelling error, or possibly an attempt at being clever with the famous mathematical constant.

In this case it is neither. Raspberry Pi is the brand name of a class of ultra small computers, initially aimed at hobbyists but which have gained so much traction over the past decade that they are now being produced at around a million units a month.

Raspberry Pi units vary in size from credit card dimensions up to about the size of a small paperback book. They are also relatively inexpensive, from a few tens of dollars up to about a hundred dollars.

First introduced in February 2012 by the Raspberry Pi Foundation in the U.K., the small single-board computers were intended to introduce students to computer science. Their use quickly branched beyond education into fields such as robotics, weather monitoring, and earthquake detection. Within three years the Raspberry Pi was outselling the original U.K. domestic market record holder, the ZX Spectrum.

Just a dozen years after that initial launch, some 60 million Raspberry Pi units had been sold. Some of the heaviest demand came during the pandemic years, not just from work-at-home types having more time for hobbies, but also for industrial uses such as ventilators in hospitals.

In their initial decade the little computers became ubiquitous. Industrial demands, coupled with supply chain issues and chip production problems meant fewer of the small computers were available for hobbyist users. The net result is that reseller prices skyrocketed. Official sellers maintained their price points but had no stock for a couple of years.

Reseller operations such as Facebook Marketplace showed sellers setting Pi unit prices at double or in some cases at quadruple the nominal official prices. However, by May 2023 came the first word that the Pi Foundation expected to ramp up production by summer. Indeed, by July last year new Pi units were appearing at local outlets. Those who didn’t get their outlandish asking prices by then had to begin slashing, and by September the market was basically back to normal, although not necessarily with all models in the Pi lineup.

I’ve been a user of Raspberry Pi hardware for a number of years. Presently there are half a dozen Pi units (mostly model 3B+ and 4) running various radio-related applications at my house: two for weather satellite signals decoding and processing, one for aircraft tracking, one for marine vessel tracking, and two for a big-screen application displaying current space weather and radio signal propagation conditions.

Recently I decided to test the educational waters with a Raspberry Pi and a six-year-old grandson.

Re MAiD in Canada Crisis, B.C. Catholic, June 10:

As a serious pro-life person, I am grateful that we have the Christian Heritage Party – CHP Canada and Christian Heritage Party of BC. As a Catholic, I have enough problems with my taxes being used to kill people as part of health care, so donating to a political party that supports killing as health care and a right is too much for my conscience.

We need to pray and act to get Christian values back in our government.

Nancy Peirce
Surrey

As long as the cost of euthanasia is a fraction of that for treatment or palliative care, there is danger, and the vulnerable and seniors must be on their guard. 

How can one fully trust a system that considers homicide to be a medical treatment?

Gerry Hunter
Burnaby

It was timely to see an update on the situation with St. Paul’s Hospital and MAID access. Apparently, St. Paul’s is waiting for an update from Vancouver Coastal Health as to access and connection, as well as from the Ministry of Health on the land acquired to build a euthanasia facility. 

The waiting and questioning of these government bodies would not be relevant if our Catholic moral stand had been taken seriously from the onset. We do not accommodate or accompany MAID. Providence would not be in a position of “attempting to make the best of a bad situation or facing “a conundrum.” Mary Wagner has been well quoted twice now in The B.C. Catholic as to maintaining the Catholic position.

What is the purpose of clearly stating this position many times in The B.C. Catholic but not carrying through to refuse MAID entry or connecting.

Cecilia von Dehn
Vancouver

Bravo to the Roy family for writing these books. Why are they not available at the Catholic bookstore or in the little shop in the cathedral?

Many people like me do not order online. We would like to see the book first before we purchase it. I am sure it would make a great gift, especially for grandparents to give to their children and grandchildren. 

Marianne Werner
Vancouver

Your voice matters! Join the conversation by submitting a Letter to the Editor here.

Serra International is an organization created by Catholic laity whose objective is to foster and promote vocations to the priesthood and all religious vocations in the Catholic Church, as well as encouraging the laity to fulfill their Christian vocation to service. Serra is named after St. Junipero Serra, a Spanish Franciscan missionary who played a leading role in early missionary work in Mexico and the United States. Below, local Serrans share their experiences.

“I joined Serra over 20 years ago, wishing to be a part of those eager to promote vocations. The outcome is the opportunity to know seminarians in their place at the abbey, the several times we can convene at Holy Rosary Cathedral to support our faith, and in our activities to be together for the greater glory of God.” — Mike

“I joined Serra shortly after I was baptized and confirmed in the Church. The organization was instrumental in helping me to build my faith over the last 20+ years. The fellowship and purpose of Serra kept me engaged with the Church.” — Ben

“Just as a number of Catholic mothers pray, I too prayed that my son would have a vocation to the priesthood. When I realized the priesthood was not his vocation, I joined Serra so that I would have Spiritual Sons who would become priests – thereby making me a Spiritual Mother of priests.” — Ethelyn

“After many years of struggling with my two sons, they decided not to pursue the priesthood and my heart was broken. I lost all my desires in my life until I joined Serra Club where I encountered seminarians. Therefore, I am not only a mother of two sons but also a mother of all the seminarians, to whom I share my heart, and pray for their vocations.” — Cathy

My passion now is to promote vocations, particularly to the priesthood, so when my time comes I may have a priest to celebrate my funeral Mass.

What I have been doing with the Serrans: Since 1981, I’ve been instrumental in starting the club in the Fraser Valley West, started the Serrans in Kelowna, established a Kamloops chapter, organized Stations of the Cross in the Fraser Valley West every Friday of Lent for the FVW deanery (Surrey), and got the traveling Chalice for Vocations that goes to homes promoting vocations to the priesthood, diaconate, and consecrated religious life.

As a result of the above experiences, I am at St. Ann’s Abbotsford re-establishing a parish vocations committee/ministry.  — Leo

“I know that the celebration of the Eucharist can only be done through a priest, and as the Holy Eucharist leads us to eternal salvation, praying for priests is a priority.

“Let me see your hands,” I said to my three-year-old son after he had finished a large piece of orange chiffon birthday cake.

I took his chubby little fingers in my hands and with a warm cloth wiped away the sticky mess between each finger. When I was close to completing my task, he impatiently squirmed and before I was satisfied that all the icing had been wiped away he was on the escape and rushing to play ball with his older cousins and younger brothers. It was just a fleeting moment in time, but a moment that I cherished and held onto. I knew how quickly time would fly by and just as he had escaped my motherly gestures in that moment he would soon be escaping into the world to find his own way in school, in work, in life.

“Hold your hands tighter on the bat,” the baseball coach yelled to my now 12-year-old son. Sitting beside my husband in the small stands, we, along with all the other parents, called out encouragement to our young, energetic ball players. I watched my almost-teenage boy grip the bat as he swung and connected with the ball that had been pitched to him. The stands erupted into cheers as he slid safely into first base. Just like baseball’s first base, he would soon be sliding into high school.

“Wake up, they’re not home yet,” I would sometimes say to my husband, nudging him awake. During the busy years of four teenagers, we had a hard and fast rule in our home; it didn’t matter what time of the night each of the kids came home, but they had to come into our bedroom and let us know they were okay. My husband is a deep sleeper, and my side of the bed was closest to the door, so the kids would always come and talk to me, sometimes just to say they were home before slipping down to their bedroom and other times sitting on the side of the bed talking for hours about things happening in their lives. On one of these nights, our now 19-year-old son stared down at his trembling hands and shared with me his desire to enter into the seminary and, if God willing, become a priest.

This had not been on my radar at all. Our son was in his first year of business administration at university, and I knew he had been thinking of applying to larger universities in Vancouver. This meant he would soon be moving away. But this news sucked all the breath out of my lungs. I never thought about any of our children going into religious life, it had never really been a topic of conversation in our home.

“Faith is God’s gift, received in baptism, and not our own work, yet parents are the means that God uses for it to grow and develop,” writes Pope Francis in his book Amoris Laetitia (The Joy of Love). To get a sense of the vocational journey that parents witness in their child’s formation of faith, we spoke with the parents of priests in the Archdiocese of Vancouver. 

Mr. Tong Lê and Mrs. Mai Nguyễn (Le) are the parents of recently ordained Father Patrick Le, who is now an assistant pastor at St. Matthew’s Parish in Surrey. They are also long-time parishioners of St. Patrick’s Parish in Maple Ridge, their home church. Both Mr. and Mrs. Le credit St. Patrick’s Parish and Father Richard Au for playing a crucial role in their son’s discerning to join the seminary and become a priest.

Can you describe Father Patrick at a young age? 

Mr: Le: Before the seminary, he was really picky. He wanted to do things his way. Even from the way he’s eating, he asked his Mom to cook a different meal every day.

Mrs. Le: I’m a hairstylist and when Patrick was 4, I would bring him to work. He always brought his notebook and a pen. One day I asked him, “What are you writing in the book?” And he said, “I’m writing the Bible.” He showed me the book and there were drawings of different shapes, a square or a dot, things like that, then a heart and a cross. I asked him, “What is this for?” He said, “It’s a heart for the mother. Mother Maria. And the cross is Jesus.” In my mind, I thought that this boy is going to become a priest. But I kept it to myself. I just kept praying.

How did you react to him going to the seminary? 

Mrs. Le: It was a big reaction. He was in Grade 6 and we said, “No, no.” We thought he was too young to think that way.

Mr. Le: Then one of my wife’s customers, a former seminarian, came to us for a haircut. He just asked one question: “If your child wants to play soccer, would you tell him to wait until he’s 25 years old to start playing? Or would you let him play right now?” Only a simple question like that caught our hearts. I said, “Okay, we should let him go.”

What have you learned as parents witnessing him become the person he is today? 

Mr. Le: Do simple things. Pray. A little bit of reading the Bible at night.