Category: BC Catholic

St. Luke opens Chapter 9 of the Acts of the Apostles, describing Saul as “still breathing murderous threats against the disciples of the Lord.” He has intensified his campaign against the followers of “the Way” even into Damascus.

What meets him on the road is not punishment but an extraordinary manifestation of the actual grace of God. A light from the sky suddenly flashes around him, and from that light comes a voice of gentle reproach: “Saul, Saul, why are you persecuting me?”

The identification of Christ with his members is so complete that injury to them is injury to him. St. Bede comments: “He did not say, ‘Why do you persecute my members?’ but ‘Why do you persecute me?’ Because he is still suffering from enemies in his body, which is the Church.”

Saul rises from the ground, led by the hands of his companions, unable to see. The man who came to bind others is himself bound by blindness. For three days, he neither eats nor drinks. St. Bede writes: “Since he had not believed that the Lord had conquered death by rising on the third day, he was now taught by his own experience of the replacement of three days of darkness by the return of the light.”

Father William Kurz, S. J., points out that fasting, “a traditional sign of penitence, is Saul’s instinctive response to his encounter with the Lord and a preparation for his baptism and further enlightenment.”

God appears to a disciple in Damascus named Ananias and entrusts to him the task of healing and baptizing Saul. St. John Cassian sees in God’s choice of the obscure Ananias a deliberate pedagogy of humility: God entrusted Saul to an elder so that he would be instructed by human teaching rather than by private revelation alone, lest each disciple conclude that he needed no guidance but his own spiritual experience.

When Ananias enters the house and calls him, “Brother Saul”. One who had come with threats is received with a fraternal embrace. Saul’s proclamation after receiving healing and baptism is immediate and total. He does not merely announce that Jesus rose; he preaches that this Jesus “is the Son of God.”

In Jerusalem, Barnabas brings Saul to the apostles and plays the same role here that Ananias played in Damascus: the human bridge across which grace passes. St. John Chrysostom says, “God does in many things leave them to manage for themselves by their own wisdom and in a human way, so to cut off the excuse of idle people.”

After Luke’s summary of the Church at peace, he turns to Peter’s apostolic journeys through Judea.

The mailbag was mostly empty this week, so in lieu of letters we’d like to provide a short list of additional video resources and commentary on Magnifica Humanitas for those who want to dig a little deeper into Pope Leo’s first encyclical.  

Ascension Press published a great explainer video by Father Gregory Pines for anyone who wants a solid rundown of the document.Fr. Mike Schmitz & Dr. Arthur Brooks Discuss Magnifica Humanitas on YouTube

From the B.C. Catholic archives, our columnists have been giving their take for the last few weeks. 

11th Sunday of Ordinary Time, Year A
First Reading: Ex 19:1-6a
Second Reading: Rom 5:6-11
Gospel Reading: Mt 9:36 – 10a

This Sunday’s Readings make it clear that the Jews are indeed God’s chosen people. As St. Paul reminded the Romans, “Theirs were the adoption, the glory, the covenants, the lawgiving, the worship, and the promises; theirs were the patriarchs, and from them came the Messiah.”

“God formed Israel as his people by freeing them from slavery in Egypt,” says the Catechism of the Catholic Church. “He established with them the covenant of Mount Sinai and, through Moses, gave them His law so that they would recognize him and serve him as the one living and true God, the provident Father and just Judge, and so that they would look for the promised Saviour.” 

In that covenant, God said, “Now, therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, but you shall be for me a priestly kingdom and a holy nation.” 

What is “a priestly kingdom”?

The purpose of the Old Covenant priesthood, the Catechism says, was “to proclaim the word of God and to restore communion with God by sacrifices and prayer.” This, then, was to be Israel’s role among the nations: to proclaim God’s word and restore humanity’s communion with him. 

Only gradually, however, did God extend his self-revelation from the Jews to all peoples. For example, until his ascension, Jesus commanded his apostles not to visit the Gentiles or the Samaritans, but to go only “to the lost sheep of the house of Israel.” 

The Jews are—not were—God’s chosen people. “God’s gifts and his call are irrevocable,” St. Paul said. “This extraordinary people continues to bear signs of its divine election,” said Pope St. John Paul II.

True, God now extends “his gifts and his call” to us Gentiles as well, but he does it through the Jews. At Mass, we hear God’s word as he communicated it to the Jewish prophets and apostles. We have been reconciled to God and saved from His wrath because God became a Jewish Man.

Comparing the Jews to a cultivated olive tree and Gentiles to branches of a wild olive tree that have been grafted on, St. Paul says that it is only because the root is consecrated that the branches are consecrated. Accordingly, the Church cannot “forget that it draws sustenance from the root of that good olive tree.”

If “the Jews do not remain in their unbelief they will be grafted back on,” St. Paul told the Romans.

Many Canadians, myself included, have been uncomfortable poring over this year’s census, particularly the long form, with some of its uncomfortably personal, even intrusive, questions on identity, mental health, sexual orientation, homelessness, and personal finances.

Despite assurances from government, it’s hard these days to put complete faith in promises of confidentiality and security.

For context, however, it’s not as if the Canadian census only recently started exploring intimate areas of our lives. Look back at the 1976 Census of Canada and you’ll see deeply personal questions that are no longer asked, such as asking women how many babies they had ever borne alive, excluding stillbirths.

The census hasn’t been just a modest household head count for a long time.

But the state’s curiosity hasn’t appeared out of nowhere. It has grown alongside the size and priorities of government. The more pertinent issue is what government chooses to ask, and what it does not.

Why ask about the number of rooms in a home, but not whether the people in that home have a family doctor?

Why ask about commute times, but not health-care wait times?

Why ask whether someone has anxiety, depression, or substance-use disorder, but not whether they can actually access treatment?

Why not ask someone with a serious illness whether adequate palliative care was available before MAiD was discussed?

Governments don’t ask census questions merely for the benefit of Canadians. What they ask reveals what they believe matters most. The problem isn’t whether the census is intrusive, but whether government is willing to ask questions that aren’t necessarily in its political interests.

A similar thought came to me while covering the B.C. Supreme Court trial involving MAiD and St. Paul’s Hospital.

Much of the trial revolved around transfers and religious freedom. But the key realization for me from listening to weeks of testimony was the extraordinary degree to which Canada’s health-care system has prioritized the delivery of death.

The trial pulled back the curtain on the MAiD system — the bureaucrats, the memos, the efforts to promote MAiD, and the extent to which those advocating expanded MAiD access will go to ensure it is available at any time, in any place, including in Catholic facilities.

It was remarkable — impressive, even — during the trial to see the gusto that MAiD providers have for providing their services. Testimony described an expectation that urgent eligible MAiD cases be facilitated as quickly as possible, including during vacation time or after hours.

At one point during testimony came the striking line: “We go beyond … depending on the suffering … all of us will work on a weekend, or whatever we can do.”

The directors described the production as the beginning of “an exciting new chapter for theatre at our school,” celebrating a year spent building skills, confidence, and a strong theatre community.

Meanwhile, St. Patrick Regional Secondary’s Theatre Department staged Ghostlight by Stephen Gregg. The production ran April 9-11 at The Cultch’s Historic Theatre in Vancouver, giving students the opportunity to perform on one of the city’s most recognizable stages.

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

Growing up, I was taught to pray the Rosary, but I don’t think I truly understood the relationships it is meant to foster.

In university, a Protestant friend found my rosary beads a little intimidating. I didn’t have the words to properly explain the prayers to her and, admittedly, I think her questions and feelings planted some doubts in my own mind as well.

Later, a Catholic friend commented that she didn’t want to “go through” Mary to have a relationship with Jesus. She respected Mary but didn’t think it was necessary to pray to her; she preferred to communicate directly with Jesus. Also wanting to prioritize my relationship with Jesus, I again began to doubt the need to pray to Mary regularly.

As a young mother, when I was invited to attend a mother’s Rosary group, I was unsure. I declined the invitation a couple of times and then finally surrendered and attended. I found that I loved the way these women of faith looked to the life of Mary through the Mysteries of the Rosary for guidance in their own lives. I attended weekly for several years and, through it, came to see the Rosary in new ways.

First, I realized that since my Protestant friend did not know the “Hail Mary” prayer, she may have found it strange to hear a prayer repeated over and over. For me, though, while pondering stories drawn directly from the Bible to the rhythm of familiar words, I found myself imagining Mary’s point of view in the events of her life with Jesus. As a result, I came to understand that I can turn to her when dealing with situations of my own, as a mother and as a woman seeking God’s plan for my life.

I also realized that I am in no way compromising my relationship with Jesus by reaching out to his mother. Mary was a woman who worked, worshipped, and raised a child, just as I have. She faced challenges, pain, and joys while always trusting in God’s plan for the world and her role in that plan. Mary is someone I can identify with because she is not God; she was a human woman, with the experiences of a woman and a mother. She “gets” me, and she wants me to turn to her, not instead of Jesus, but alongside him, as my heavenly mother.

This leads to something else people of other faiths say about Catholics and their relationship with Mary. Because we pray to Mary and even sing songs about her, we are accused of worshipping her. The reality is that we believe in the Ten Commandments and worship only God.

Re “Behold your mother” in the May 12 B.C. Catholic:

For me, praying the Rosary deepens my relationship with Mary. Mary and the Rosary are inseparable in my spiritual life as I grow in holiness and closeness to our Lord. Mary’s love for me calls me to respond to her invitation to draw closer to her Son. I do not believe I could draw closer to the Son without the support of the Mother.

When I was young, I found the Rosary a bore, because the Rosary without Mary felt empty to me. She brings us closer to Jesus and, in doing so, truly offers us her motherly support.

May the month of May remind us that each day can be like a flower offered into the loving arms of Mary, ever ready to receive us and present us to her Son.

Rita Castillo
St. Jude Parish, Vancouver

The framing of Alan Charlton’s May 11 column around “proving Timothée wrong” is very bizarre if you take the time to research and understand his words in context.

He clearly did not literally mean “no one cares,” and frankly, he was not even speaking about the merit or quality of ballet and opera whatsoever. His comment was about not wanting moviegoing to become niche in the way those art forms have, which should not be controversial to admit.

I suppose the point of using his name was to get clicks, but misrepresenting what he said and meant is unfortunate.

Gilly Moore
Toronto

Did you know that British Columbia has a Catholic Physicians’ Guild, a community of doctors who support one another in living out their Catholic faith within the medical profession?

The guild is led by Dr. Tim Kostamo, a deacon at Christ the Redeemer Parish, and brings together physicians from across the Archdiocese for fellowship, ethical formation, prayer, and mutual support. It is a place where Catholic doctors can connect with peers who understand the unique challenges and responsibilities of practicing medicine today.

If you are a physician in B.C., we warmly encourage you to consider joining the Catholic Physicians’ Guild. Your presence strengthens the witness of Catholic health care in our province, and the guild offers a meaningful way to integrate faith and professional life.

This year, the Canadian Catholic Physicians’ Guild conference is being hosted by our local Vancouver chapter.

“Restoring Medicine Through the Sacred Heart of Jesus” will take place May 28–31 at the Pinnacle Hotel in North Vancouver.

More information about the guild and conference can be found through the Catholic Physicians’ Guild of Vancouver and Canadian Catholic Physicians’ websites.

Lizette Bell
On behalf of the Catholic Physicians’ Guild of Vancouver

Bill C-9 is now before the Senate, and if it passes further review and a final vote, it will become law.

One of my favourite prayers is the Anima Christi. I love it in both Latin and English. I find myself returning to it every time I receive Holy Communion and when I attend adoration of the Blessed Sacrament. It seems especially appropriate as we get closer to the annual Solemnity of the Body and Blood of Christ, or Corpus Christi, on June 7.

This prayer is a cry from the heart. It uses intimate, pleading language and the tangible images of Christ’s Body and Blood to draw us closer to Jesus.

The first half of the prayer reads: “Anima Christi, salva me. Corpus Christi, sanctifica me. Sanguis Christi, inebria me. Aqua lateris Christi, lava me. Passio Christi, conforta me.” In English: “Soul of Christ, sanctify me. Body of Christ, save me. Blood of Christ, inebriate me. Water from the side of Christ, wash me. Passion of Christ, strengthen me.”

The imagery used in this appeal to Christ is powerful. The plea of the penitent to the divine should remind us that we ought always to desire intimacy with Christ. he has poured out his lifeblood for us, which we receive every time we receive the Eucharist. But how often do we take this intimate act for granted? This prayer emphasizes that we do not merely receive Christ, but should yearn to be saved, inebriated, washed, and strengthened by him.

The idea of being “inebriated” by the blood of Christ is striking. We tend to associate inebriation with drunkenness and therefore see the word in a negative light. However, to be inebriated with the blood of Christ is to be filled with him, absorbed in his grace and love, even joyful in it. One might say we should hunger for the blood of Christ as an endless source of love and mercy.

As we approach the Solemnity of Corpus Christi, the Church asks us to focus especially on the Body and Blood of Christ. Even though we have just reflected on Christ’s bodily sacrifice during Holy Week and have recently concluded the Easter season, the Church brings us full circle with Corpus Christi, renewing our focus on the Eucharistic body and blood.

According to The Story Behind the Feast of Corpus Christi by Gretchen Filz at catholiccompany.com, the Church has celebrated this solemnity since 1264, when Pope Urban IV established it following a Eucharistic miracle in Bolsena the year before. A German priest, struggling with belief in the real presence, stopped in the small Italian town to celebrate Mass. As he spoke the words of consecration, the host began to bleed, dripping onto the altar and the corporal.

We’ve been covering scams in this column for more than two decades. Thank goodness for the opportunity to be able to cover them in this paper, whether they are electronic, based on emails, text messages, or fake websites, or whether they depend on the old-fashioned landline phone call.

Fortunately, as we covered in a recent column involving a reader who unwittingly permitted their webmail account to become compromised, many of us are quick to recognize a scam and brush aside emails, text messages, or phone calls seeking to perpetrate harm. However, there clearly remain enough potential victims for these schemes to remain profitable.

Recently, the Vancouver Police Department put out an alert on the “fake bank employee – fake police officer” scam in which victims are duped into believing they are aiding their bank to combat some sort of suspicious activity involving their account. Variants of this scam have existed for years.

Let’s take a look at the entire VPD release on this. Read it carefully. 

#VPDNews: Vancouver Police are warning the public to be cautious of an ongoing scam involving fake bank employees and fake police officers working together.

In these cases, a victim gets a call from someone claiming to be from their bank, saying there’s suspicious activity on their account. The caller asks for the victim’s help with an “investigation,” sometimes mentioning a bank employee.

While still on the call, the victim receives a second call that appears to come from the Vancouver Police Department. The victim switches over, and the caller claims to be a police officer investigating the same issue. The “officer” tells the victim to keep cooperating with the bank and says they’ll follow up later.

The victim then goes back to the “bank” caller, who says money has been deposited into their account. They instruct the victim to go to a bitcoin ATM, buy bitcoin for that same amount, and send it to them.

Days later, they contact police for a follow up and realize they have been scammed. In total, some victims have lost approximately $10,000.

“We want to remind people that no police officer will ever recommend you send money or bitcoin to someone you don’t know,” says Constable Megan Lui. “A bank will not ask you to help them with an investigation, and they will never ask you to send bitcoin. If you receive a call like this, please hang up and contact your bank directly.”

If you believe you have been a victim to this scam, or you know someone who has, please call the VPD non-emergency line at 604-717-3321 to make a report.

Repeat after me: “I will not act on a call from a bank involving the movement of money.