Spiritan Magazine Spiritan Magazine

Volume 30 Number 2 May Article 1

5-2006

Spiritan Magazine Vol. 30 No. 2 Spiritan Magazine Vol. 30 No. 2

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Teen Religion • Mission in Vietnam? • Come for Coffee

NigeriaMissionary Powerhouse?

Also:From Bydgoszcz to Highland Creek

NIGERIA

2

From the Editor

Volume 30, No. 2May 2006

Spiritan is produced by The Congregation of the Holy Ghost

TransCanada Province

Editors: Fr. Gerald FitzGeraldFr. Patrick Fitzpatrick

Design & Layout: Tim Faller Design Inc.

CONTENTS2 From the Editor:

Reverse Mission

3 As I See It:Teen Religion

5 Let Loose in the World

7 Interview: From Bydgoszcz to Highland Creek

10 Tracing a New Path

12 Availability: The Spirit of Our Ministry

15 Germany: Why Have I Come?

17 Ireland: Why Are You Here?

19 Vietnam —A New Spiritan Mission?

20 Food for Thought

21 VICSCome for Coffee

22 HOME AND AWAY

Front cover: Emeka Nzeadibe, CSSp, Germany

Back cover: Photo by Lars Lentz, iStockphoto

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P art of the missionary endeavor is to enable different cultures, different people,different religions and different backgrounds to come into contact with each other.The hope is that such contact will be mutually enriching.

God taught St. Peter that lesson in Jaffa when two experiences intermingled: Peter’svision of the clean and unclean creatures that he was invited to have for lunch followed bythe invitation to come to a centurion’s house in Caesarea and heal that Roman officer’sservant. He accepted the invitation and ate with Cornelius. “God has taught me that I mustnot call anyone profane or unclean… I now really understand that God has no favourites,but that anybody of any nationality who fears him and does what is right is acceptable tohim.” The vision and the visit enabled Peter to break through the boundaries that hisculture and religion had placed on him.

St. Paul and his traveling companions carried the gospel message from the Middle Eastto Europe. Many Europeans took to heart the good news they carried. But these newcomerscame from different backgrounds, spoke different languages, and had different customs.How much of traditional Judaism had they to buy into if they wanted to become followersof the Way? A formal debate ensued in Jerusalem and a compromise was reached: no morethan what was necessary for mutual respect was to be imposed on the new believers.

After Christianity had taken root in mainland Europe it sent its missionaries to thewestern islands of Great Britain and Ireland. The Celtic people of Ireland took to St. Patrick’s good news in large numbers, and with Patrick’s encouragement organizedchurches according to their local government way of life. Its contributions included privateconfession to a ‘soul friend’, local churches gathered around monasteries under theleadership of the abbot rather than a bishop appointed by Rome, local rites and customs inworship, a different day for celebrating Easter. Within a few generations reverse missiontook place as these western outposts exported their Christianity to Scotland, England andback to the European mainland. It escaped the clutches of Rome for a few centuries untilRome opted for uniformity over plurality at the Synod of Whitby in 664 and RomanCatholicism became the established religion.

“The wind blows where it pleases: you can hear its sound, but you cannot tell where itcomes from or where it is going. So it is with everyone who is born of the Spirit.” Jesus saidthese words to Nicodemus, a religious leader who came to him by night. Can we harnessthe power of this spirit/wind as a source of energy? Can we construct windmills to face andcatch the changeable wind? The Spirit drove Claude des Places’ early missionaries fromParis to the French countryside and overseas to the French colonies and Canada. The Spiritdrove Francis Libermann’s early followers to West Africa, the Indian Ocean and Haiti. Later that same Spirit carried Spiritans to many European countries and from there to theEnglish, French, Portuguese, Dutch and German overseas territories.

Today the Spirit/wind is driving many African Spiritans across their own continent andto many parts of the world. Europe and North America are no longer mission-sendingcontinents. They stand in need of outside help. But one-time receiving countries such asNigeria, Ghana, Sierra Leone, Tanzania, Cameroon and Congo have become mission-sending countries. Tide out here, tide in there — the ebb and flow continues its neverending movement.

This issue of Spiritan includes several stories from Nigerian-born missionaries who,having left their homeland for mission elsewhere, bring with them an infusion of young life,new vision and joy. Along with their fellow African Spiritans they are most responsible forthe current vitality of our Congregation. Their stories also underline how windmill drivenSpiritans realize that the Spirit fills the whole world and is already present wherever they go.When host and visitor interact both are enriched.

Pat Fitzpatrick, CSSp

Reverse Mission

Spiritan / May 2006 3

As I See It

Teen Religion

Young people crave genuine dialogue

Kathy Murtha

I am standing before a group of fortyteenagers. Their pants are hanging downway below the level I consider normal,

revealing a variety of painful lookingpiercings and tattoos. Their heads seem tobe permanently attached to various cordsand gadgets. And upon those heads restssome peculiar looking headgear. One headis proudly decorated in upright purple hair.Most striking is the rainbow of skin color.Every human shade under the universe ispresent. I am virtually the only one in theroom representing the Anglo-Saxon hueand culture.

Scarboro Mission — then and now

These are Catholic school students gath-ered for a day retreat exploring the GoldenRule as common ground between theworld’s religions and its potential as a vehi-cle for peace and justice. We are gatheredin what might be seen as the most unlikelyof places — Scarboro Mission. ScarboroMission is a Catholic society which wasfounded nearly a hundred years ago for thetraining of young Canadian men as mis-sionaries to China. It was built by the goodCatholics of Toronto whose compassionand generosity were expressed at that timein an eagerness to save the souls of the poorChinese babies.

I can’t help but think how surprisedthey would be to see the present gathering.I keep thinking how would I ever assurethem that this is indeed the blessed fruit oftheir labor and generosity? A hundred yearsago, Toronto was dubbed the “Belfast ofNorth America.” Today Toronto is livingup to its native name of “Meeting Place,”for it has truly become one of the greatestmeeting places of the world’s cultures

and religions. This is themulticultural, multi-religious home inhabitedby our young people whoare attuned to its presentunprecedented Spirit-filled possibilities.

RyanA few months ago a

young person came knock-ing on the door of ScarboroMissions. He came “trailingclouds of glory” and thedecent scent of hair gel. He was concernedabout the state of the world and the state ofhis hair. His name was Ryan. Ryan grew upsurrounded by people of different culturesand religions. At an early age he bugged theHindu woman next door to teach himHindi so he could converse with her chil-dren. In elementary school his playmatestaught him Punjabi and Arabic. Thetragedy of September 11, 2001 sparked adesire in him to study the Qur’an and adeeper commitment to the interfaith move-ment. “Everyone has a calling in their life. Iremain inspired to build bridges betweendiverse communities… This is my pas-sion.” There is no doubt that Ryan is anexceptional young person. But I do notbelieve he is an exception. He gives clearexpression of the work of the Spirit in ourtime among the young in general. This un-mistakable movement of the Spirit has beengreatly enflamed by countless brave teach-ers who have foraged ahead into unchartedterritory with much opposition in order toprepare the young for God’s future.

I grew up in a small town in southernOntario where the railway tracks dividedthe Protestants from the Catholics. I had

virtually nocontact with the people on the

other side. I just recall feeling pity for themthat they didn’t have as many holidays aswe did. In terms of cultural diversity themost exotic strangers I encountered werethe Italian family who ran the vegetablestore and even they belonged to the samechurch as I did.

Nothing in my life prepared me forRyan and for what I have now come to per-ceive as the great spiritual adventure of ourtime — the awakening of people to therealization we are one family in spite of allour differences, the fulfillment of Jesus’dream, “May they all be one.”

Dialogue of religionsAs Catholics we are strongly urged to

enter into dialogue with people of otherreligions. This encounter is unavoidable inour increasingly pluralistic society. As aretreat director I find myself frequentlythrown into the fray of this dialogue.Several times during the course of a retreatwhen guests from other religions share theirinsights and experience of the Sacred, theyhave turned to me inquiring what is specialand sacred about Christianity. What doesthe Christian tradition bring to the contem-porary dialogue of religions? With all eyes

upon me, I find myself wondering where isthe Baltimore Catechism when you reallyneed it. Without the security of handy patanswers I am forced to dig deep withinmyself and beyond into the rich Catholicrecord of encounter with the Holy.

I open my mouth and out blurts theChristmas story. I tell the story of a Godwho loved us so much that He emptiedHimself of His divinity and became onewith us fragile, struggling human beings. Ihave heard the story many times, but sud-

denly in the context of this interreligiousintergenerational dialogue it begins to takeon a clarity and poignancy that is totallyfresh and makes the skin of my spirit alltingly. In the retelling of the Christmasstory it begins to dawn on me that thisbeautiful story of God’s love and longing tobe close to us, His intricate and irrevocableentangling of the human and the divine,belongs to everyone. It is the gift we bringto the banquet table of the human family.

“Is it true, Miss? Did God really cometumbling head first bare naked onto thisearth as a little baby — like we did?”

“Yes, Jason, it’s true. And not only didGod do that, but he calls each one of us todo likewise — to empty ourselves to beable to walk in solidarity with all of cre-ation. This is the way, the only way, as Jesustaught us.”

Nodding in agreementI gasp in horror. Did I actually just say

“This is the way, the only way” in a multi-religious gathering? I didn’t mean it in anexclusive way. I was speaking from deep

within my own tradition seeking to touchupon the universal. I fear that I have juststepped into a minefield and am about totake everyone with me. I look out upon thesea of faces before me and I am surprisedto see people of other religions nodding inagreement. Perhaps I didn’t stray into aminefield, but managed to stumble uponcommon ground. Is it possible that wemight share the insight that self-emptyingis a critical step on the spiritual journey?How exciting! The common ground beginsto expand beneath me and I feel thrilled at

the idea of delving into ourtradition with new eyes.

This is just a tiny taste of thetransformative power of inter-faith dialogue. Mix that togetherwith the purifying potential ofintergenerational dialogue andthe sparks begin to fly. Time andtime again I have experienced thepower of Pope John Paul’s convic-tion that “Respectful dialogue withothers enables us to be enriched bytheir insights and challenged bytheir questions and impelled todeepen our knowledge of the truth.”

No exclusive grasp on GodYoung people crave genuine dia-

logue. And honest dialogue demandsa self-emptying. While you cannothave a dialogue with someone whohas nothing to say, neither is there any chance of dialogue with someone who has all the answers. As I see it, thegreatest obstacle to the work of theSpirit in our times is fundamentalism.It is the source of enormous human suf-

fering and threatens the very life of God’screation. By fundamentalism, I mean therampant illusion that some people have anexclusive grasp on God or the truth insteadof God/truth possessing them. Fundamen-talism is not only a problem with those“Muslim people over there” — we are alltempted to seek refuge in its security. Westubbornly refuse to empty ourselves andsurrender to the Mystery that is greaterthan we humans can imagine.

Nothing shuts down communicationwith the young faster than a monologuespewed forth by one who has all the an-swers. Their bodies squirm in protest.Youth are not looking for people with allthe answers to questions they haven’tasked. They are searching for people whoare willing to live with questions that arisefrom their own lived experience and thehope and struggles of their time. Theyhunger for people who, in embracing thequestions, are willing to walk humbly intothe unknown with the confidence that thefuture is in God’s hands.

Missionaries and mysticsIn assisting the young I have felt particu-

larly drawn to the experience and insightsof the missionaries and mystics. Our mis-sionaries have centuries of experience inintercultural/interreligious dialogue. Manyhave allowed themselves to be purified andtransformed by their encounter of the Holyamong a foreign people. Their outwardjourney to a strange land has led them to arealization of the mysterious unity that per-vades all of God’s creation. Our mystics, onthe other hand, took an inward journeyinto the human heart. And like many mis-sionaries they too came to discover the all-encompassing communion of all beings. Ibelieve that here lie the precious treasures ofour inherited tradition that could prove in-valuable for the young living in a pluralisticglobal community. How fascinating thatthe division between outer and inner, ac-tion and contemplation has proven whollyillusionary and the wall between the twohas begun to crumble. It is indeed timely.We are urgently in need of a spirituality thatembraces action and contemplation.

The Spirit has been frequently describedas a gentle breeze, but I am beginning toperceive the Spirit at work today as a pow-erful force that causes deep rumblings with-in the ground under our feet. That groundis indeed shifting. Could this be a freshunleashing of the Pentecost experience? ■

“Is it true, Miss? Did God really come tumblinghead first bare naked onto this earth as a little baby — like we did?”

4 May 2006 / Spiritan

Spiritan / May 2006 5

W e know what to do with the forty days of Lent — we ac-company Jesus as he sets his face for Jerusalem. But whatare we to do with the fifty days of Easter? In my early

Catholic education, we did nothing with them. It all ended on EasterSunday when Jesus rose from the dead and proved himself God.

And those post-Easter stories are so “all over the place.” Anempty tomb with the stone rolled away, and nothing but linencloths inside, is the first clue that something is afoot. Then there arethe encounters and appearances: in Jerusalem at the tomb and inthe Upper Room; on the road to Emmaus and in Emmaus itself; onthe Mount of Olives; appearances back up north in Galilee by thelakeshore, and on the mountain where Jesus had arranged to meetthem. He’s the same Jesus they once knew — he calls them byname, he opens their minds to understand the scriptures, he showsthem his hands and his side. Yet there’s something different abouthim — his disciples have difficulty recognizing him, they mistakehim for the gardener, or a stranger who joins them for a walk.Thomas wants proof after he missed the first meeting in the UpperRoom. Unless he can put his hand into the side of his Lord, herefuses to believe. Later, he and six of the other disciples wonderwho is the person on the shore of the Sea of Galilee telling themwhere to find fish.

A conversationIn John Masefield’s play, The Trial of Jesus, the following

conversation takes place after Jesus has been buried:

“Centurion, were you at the killing of that teacher today?”“Yes, sir.”“Tell me about his death…”“I thought he was dead by noon, and then suddenly he began

to sing in a loud voice that he was giving his spirit back to God…”“Do you think he is dead?”“No sir, I don’t.”“Then where is he?”“Let loose in the world, sir.”

He was not in the tomb — they were not to look for the livingamong the dead. Where, then, was he? We might reply, in heavenat the right hand of God. Correct, but that makes him distant, faroff, remote. So, if he wasn’t just in heaven, where else was he? Stillat work in the world, still present to his friends.

He seemed to enjoy turning up in disguise. Mary Magdalenepresumed she was talking to the gardener, until that “gardener”called her by name. The Upper Room disbelievers thought theywere seeing a ghost until he asked them to give him something toeat. The Galilee Seven didn’t recognize him on the lakeshore.

A storyI like the following story called The Trouble with Christ.

The doorbell rang while I was upstairs marking papers. Susananswered and I could hear their voices:

“Yes, sure, he’s in — doing some marking upstairs. Come in.He’ll be glad of a break.”

Glad of a break! Doesn’t she know it’s Wednesday night andthe reports are due tomorrow and there are still those projects to bewritten up for the staff meeting and that memo from Joe that Ipromised to have an answer for by… “Yes, dear — coming.”

I wouldn’t have minded if he’d called beforehand and checkedto see if it was okay to drop by. Maybe on the weekend you cando his spur-of-the-moment stuff, but on a Wednesday… “Hi,Gerry, welcome. Glad to see you.”

Did he notice it was only my lips that smiled?Susan had already asked him to sit down, so I didn’t have to be

a two-time hypocrite.“Well, how are things?… Raining a bit recently, eh?… Days

getting longer though…. What’s new in your life?”Susan came in with tea and cookies. I didn’t offer him a drink.

He’d have been there all night and I had work to do. Must be nice to have just a 9 to 5 day. He and Susan ping-ponged theconversation. The cookies and I got progressively chewed up. Iwonder, did he see me steal that glance at my watch as I reachedout with my left hand for a cookie I didn’t really want.

He wouldn’t have a second cup. It didn’t taste very goodanyway. Finally he got up to leave.

“Well, just passing by and thought I’d say hello.”“Sure,” I said, “any time, eh?”So he left. The trouble with Christ is he always comes at the wrong time.

The Risen One doesn’t make appointments. He makes appear-ances. Let loose in the world, he’s free to turn up anywhere,anytime. And that brings us to Pentecost.

The Gospels give way to the Acts of the ApostlesHe told his disciples not to leave Jerusalem, but to wait there for

the coming of the Holy Spirit. They joined in constant prayer andattended to some unfinished business — the election of Matthias inplace of Judas. And then Pentecost day came round. On the crosshe gave his spirit back to God. Now he gives that same spirit to hisdisciples.

The sound of a strong, driving wind filled the house. Tonguesof fire came to rest on each of their heads. They were all filled withthe Holy Spirit and began to speak different languages. Peoplefrom all over the known world heard them speaking in their ownnative tongues about the marvelous deeds of God. So filled with

Let Loose in theWorld

Let Loose in theWorld

Pat Fitzpatrick, CSSp

6 May 2006 / Spiritan

the Spirit were they that their hearers wereamazed and perplexed. Some of them attrib-uted it to the fact that these speakers hadbeen drinking too much new wine.

Ever since Pentecost the risen Christ be-longs to the whole world and to every culture.His early Jewish followers had to let him go sothat he could find a home and feel at homeamong the peoples of the world. They neededthe outsider Paul to prise him loose fromtheir ownership, to bring him out of hishomeland, around the Mediterranean. Cen-tury after century the people who welcomedhim in turn changed him. He became one ofthem and they in turn enabled him to tran-scend his own culture. And so it has con-tinued. We are heralds of his Good News,aware that the people we meet reveal to usaspects of the gospel we carry that we havenot fully appreciated.

The hope is that conversion will take place in the meeting: ourconversion and the conversion of the people to whom we go. Wecan all do with a little more conversion, especially those of us inNorth America and Europe. “The doctrine of the Spirit has gone‘homeless’ in the West,” wrote Pope Benedict XVI. Maybe that iswhy God is sending all the nations to us today. Vincent Donovan,CSSp put it this way when he spoke at a Spiritan retreat: “Jesus ofNazareth wasn’t black. He wasn’t white either. He was Jewish, aMiddle East man, probably brown, in-between. But there is a BlackChrist. There has to be. There’s an Indian Christ, a EuropeanChrist, an Irish Christ and an American Christ. Helping himbecause these Christs is our missionary work.”

Sierra Leone and BosniaThe Spirit of God fills the whole world. Some years ago a

woman in a camp for people displaced by the civil war in SierraLeone had lost her husband and her brother and had seen two ofher nieces brutally beaten and raped. Asked if she could ever forgivethose who committed these crimes, she said, “If I cannot forgive,how can we ever have peace again in this country?” A truly Spirit-filled woman.

Slobodan Milosevic died two months ago. His death, while ontrial for war crimes against humanity in the 1990’s, recalls thedetention camps, the torture, the ethnic cleansing, the bitter hand-to-hand and street-to-street fighting of a particularly vicious civilwar. But out of it came the following event.

Vedran Smailovic was a Bosnian, a professional musician, theprincipal cellist of the Sarajevo Opera Theatre. One day he sawtwenty-two people who had lined up for bread, shelled andkilled, down the road from his apartment window. The next day,as the hungry lined up again for their daily bread, Mr. Smailovicgot dressed in his black opera suit and tie and went down to meetthem carrying his cello and a chair. He sat down in the rubble ofthe road — fragments of death and despair all around him —and began playing Albinoni’s Adagio. Day after day he cameback to the same spot for three weeks with his cello and his chair,and played the same mournful melody. Today on that spotwhere he sat there is a monument of a man playing a cello. Amonument to his refusal to surrender the hope that beauty could

be reborn in the midst of a living hell. Herewas a Spirit-filled person who dug deep intohis soul and found life when all seemedhopeless.

To stop with Easter, or to see it as theevent whereby the Living Christ proved him-self God, would be to leave it all up to him. Itbecomes our story when as heralds of hopeand messengers of joy we proclaim his on-going presence in our world. For him and forus, “The tree of our defeat became our tree ofvictory/ Where life was lost, there life hasbeen restored.”

The centurion was right — on GoodFriday, Jesus gave his spirit back to God. Butthe centurion was only half right — let loosein the world, Jesus gave us his spirit too. Oursnow to capture the power of that spirit fromwhatever direction it blows, to become wind-mills facing the prevailing wind, which can

change direction from day to day. We don’t capture it so as to keepit to ourselves. We convert it into energy, by becoming a breath offresh air in the lives of others. ■

Shades of EasterAhh! — the enemy in the washbasin,A wee ‘nit,’ seeking breeding place,Water attracts — stagnant for a ‘mossie’.Wham … disintegration is sudden.

Little girls imaging their momChatter at the well, aware thatClear water is precious;Attempt to balance buckets on their heads.

In recent years, bottles, pails, containers …Tall, wide, narrow … lids off,Assemble near the altar,Threads woven from ancient devotion.

In the fifties, granny drilled us in the practice,Go fill carafes, from the barrel with the cross on it.Here, that Easter drill is in vogue,As an all year round ritual.

Sunday, rag-tag vessels congregate,An albed arm stretches over the ‘ones for the journey’.Homes are sprinkled, bedridden blessed,And ‘ufiti’ — evil spirits — are banished.

The routine finds deeper value,In a piety we may have let go of,But is here treated as an underpin,Connecting with divine protection:Casting shades of Easter across the year.

Locky Flanagan, CSSp

Vedran Smailovic playing in the ruins of theNational Library in Sarajevo, 1992.

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Talk about how you came to Canada.

Before I was ordained a Deacon I was asked to write to Father General inRome mentioning three countries where I would like to go on FirstAppointment as a Spiritan priest. I had spent some time in London work-ing with drug addicts and alcoholics, so I put that as my number onechoice. For my second choice I wrote Manchester where an English Spiritanworks with Lay Associates to welcome immigrants and refugees. My thirdchoice? I was torn between Australia working with the aborigines, and thatbig country Canada. It took me half an hour before I wrote “Canada”. “It’scold there,” I thought. “Maybe it will be good for me. And Africa is veryhot… I’ll write TransCanada.”

Some months later the Polish Father Provincial called all five deaconsinto his office. He asked us to sit down and then gave each of us a smallcandle. He said he had received a list of First Appointments from theSuperior General. My name was at the top of the list: TransCanada. I re-member I cried a little. I couldn’t believe it. Five years earlier another PolishSpiritan had requested Canada, but the General assigned him to Poland.When the Provincial told me, “TransCanada” I was very happy, very happy.

What were your first impressions of this big country?

My first big surprise was the 427 and the 401. In Poland we don’t havehighways like those. “Oh my goodness,” I said, “what is this?” I stayedat Des Places apartments, worked two days a week at Laval Houseand there I met Alina, the Polish cook. My English was notvery good. I went to language school. My grammar isstill not very good, but I talk English every dayand live in an English-speaking commun-ity, so little by little it is improving.

From Bydgoszcz

to Highland Creek

Spiritan faces and accents in Canada are changing. No longer exclusively Irish, Canadian, Portuguese or

Trinidadian, they are becoming Nigerian, West African and Polish. Fr. Michal Jurkowski, Associate Pastor,

St. Joseph’s Parish, Highland Creek, Toronto, plays a key role in this development. In a recent interview

he talked with Spiritan.

Interview

Spiritan / May 2006 7

8 May 2006 / Spiritan

I remember when Fr. Mike Doyle wentwith me to the language school and toldme I should take the subway home. Afterclasses I went along the street looking for theSubway… Subway… Subway. “Ah, there itis,” I said. I opened the door and foundmyself in a shop very like McDonald’s. Iasked them were I could buy a ticket andwas told I was in the wrong kind of sub-way. If only Fr. Mike had told me that whatis called the Underground in London iscalled the Subway in Toronto.

What did you find difficult when youcame to Canada?

The weather. First it was too cold, then toowarm. I learned what it means to be hotand humid at the same time. But I thinkGod gave me Canada. God gave me a goodSpiritan community, maybe a little old. Butif we have good connections it’s not veryimportant how old priests are. What mat-ters is that we have the same love.

Being the first and only Polish Spiritanin TransCanada is not always easy. So itwould be good to have another Polish Spir-itan here with me: someone to talk withwhen difficulties arise, someone with thesame mentality, the same language, thesame culture. It would be a comfort to meto have a Polish Spiritan nearby, a friend.

Every day I pray, “Thank you, God,because you give me everything.” Michal,my Spiritan friend in Madagascar, doesn’thave what I have: electricity, running water,a shower. He has a prison in his parish.Last year forty-eight prisoners died becauseof no food. So three days a week he cooksrice and brings it to the prisoners. Here wehave everything and I think we must allthank God for the people here and thiscountry. Yes, the culture is different, thementality is different. But if we are flexibleall will work out.

How did you become a Spiritan?

My family lived in a Spiritan parish and theschools I went to always had a Spiritan cate-chist. He was usually a seminarian doingsome practice teaching before being or-

dained a Deacon. One catechist was partic-ularly good. He played the guitar; we playedbasketball with him and prayed with him.So I was close to the Spiritans as I grew up.

I went to a technical high school andthen to university for two years to studyconstruction and electrical engineering.This was my father’s trade and I intended tofollow in his footsteps. We were a very closefamily, my mother and father and two sis-ters. My father worked very hard — usuallytwelve to fourteen hours a day. I remember

every evening we waited for him to comehome and then we prayed together as afamily. Yes, I know I looked at my watch asthe minutes went by, counting them one ata time and waiting for the prayer to end.But looking back now I remember whatwas going on and how good it was.

After my second year in high school Iwent on a pilgrimage to Jasna Gora, thefamous sanctuary of the Black Madonna.We went as a group of seven. The first timewe went — I was sixteen — it took ustwelve days to walk the 300 kms fromBydgoszcz to Czestochowa in continuousrain: not bad for a group of teenagers. Thefollowing year I thought about it again, Ifelt I should give twelve days of my twomonths’ summer holidays to God — thatwasn’t too much to expect.

My friend Michal said to me, “I need tosee what people are doing on this pilgrim-age.” So he joined our next group. Henever went to Communion at our Masses,but today he’s a Spiritan in Madagascarand I’m a Spiritan in Canada. I still keep inregular contact with him and I try to helphim out. His mother died recently. Hername was Eva. My mother’s name is Eva,both of them born in the same year. He hastwo brothers. I have two sisters. We studiedtogether for five years in high school, wentto the novitiate together, and spent sevenyears together in the seminary. Now he’s apriest and I’m a priest. We have very goodconnections.

I first thought of going to the seminaryafter I had done the Jazna Gora pilgrimage

for the fifth or sixth time. I wanted a mis-sionary seminary so I had to choose betweenthe Spiritans and the Vincentians. I reallydon’t know why I went to the Spiritans.Maybe the Holy Spirit was guiding me.

What was seminary life like?

During our two years of Philosophy it waswork-pray, work-pray. I remember thoseyears very well. We had the opportunity to go to France to see where the SpiritanCongregation was born — Paris, wherePoullart des Places studied and Saverne,Francis Libermann’s home town. I went toLondon to study English for six weeks andto work with drug addicts and alcoholics.Every three years during Holy Week therewas a meeting of Spiritan seminariansstudying in Europe. We got to know Spiri-tans from other countries, speaking dif-ferent languages: French, Portuguese,Spanish. We also met the African Spiritansstudying in Europe and got to know them.

You’re now in St. Joseph’s Parish,Highland Creek. Talk about your life there.

My introduction to St. Joseph’s was duringa school break from language classes. Fr.Peter Fleming was pastor then and hephoned Our Lady Queen of Poland Parishin Scarborough so that I could spend oneday a week in a Canadian parish wherethey spoke my language. It was not thesame as a parish in Poland. Now I am fulltime in St. Joseph’s as Associate Pastor withFr. David Okenyi.

I notice some differences. For example,on Holy Thursday in Poland the priestswash the feet of twelve men. In St. Joseph’sthere are eighteen people, women andmen. That came as a big surprise to me.But if that is what is done here, I will gladlydo it. Another difference — in Poland thewedding ritual calls for the priest to place astole over the joined hands of the couple asthey exchange their vows. Sometimes I dothat at Canadian weddings. A third differ-ence — I found it very strange going to amausoleum at a funeral and entombing thedead person. In Poland we always bury thedead in a grave.

How about your visits to the schoolsin the parish?

I visit three of the schools in the parish —St. Jean Brebeuf, St. Brendan and St.Dominic Savio. When I go there I see howToronto is one of the special places in the

Here we have everything and I think we must allthank God for the people here and this country.Yes, the culture is different, the mentality isdifferent. But if we are flexible all will work out.

world — so many nationalities here. Thiscame as a big surprise to me — but a veryhappy one.

I’m very happy to celebrate Mass in theschools for the students, teachers and someparents. I don’t ever remember that hap-pening in Poland. I love to celebrate withthe children. At first I used to prepare ahomily and read it. But that’s not the sameas talking to them and having a connectionwith them. Now I prepare what I want tosay and then go in and talk to them ratherthan read to them. The children listen anddon’t just sit there and look at me reading.Afterwards when I see them in church, theycome up to me and say, “Hello, Father”and give me fives. I love this.

St. Joseph’s has many parishionersactively involved in parish life andchurch activities.

Yes, yes, this is very beautiful. In Polandthe priest does everything. But the church

is not only the priest’s church. It is theCatholic Church — so if you are a Catholicyou help out. We are two priests in St. Joseph’s with about 3000 families,maybe more. If we had to do everythingwe’d be dead after two years. I think it isbeautiful to see so many groups doing somany things in the parish. Lay peopleshould be allowed to become more active.Too many churches have become too bor-ing, too boring. Every week is the same;every week only the priest talks. No, wemust change this. Here in St. Joseph’s Ithink it is excellent.

What are your responsibilities asAssociate Pastor?

I go to the three schools and two nursinghomes as part of my regular duties in theparish. I am chaplain to the Knights ofColumbus and the Legion of Mary. I’m stilllearning more and more about my new sit-uation. I don’t yet know the answers to all

the questions people ask me — it’s still newto me.

Canada is your First Appointment.Do you see yourself goingsomeplace else after that?

My First Appointment is for six years. But Iremember Fr. Michel Jolibois telling us wemust not think six years, but give ourwhole life to the place and people to whomwe are sent. A First Appointment may turnout to be a lifelong appointment. TheSpiritans in Canada need more hands towork. Theirs is a special situation where theaverage age is high. So I think we needmore new blood. When Robert DiNardo(Spiritan candidate) asked me if I would bemoved after six years, I answered, “I willstay longer if the TransCanada Provinceneeds me. I will stay here because this is myhome, my family. The Holy Spirit hasgiven me this country and if I am neededhere I’ll be staying here.” ■

Spiritan / May 2006 9

Subway… Subway… Subway. Ah, there it is!

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10 May 2006 / Spiritan

In November 2000, the appointments formy seminary class of Nigerian Spiritansdue to go on mission service were re-

leased. In June 2001, I was ordained and‘empowered’ for mission. With due con-sultation, I was posted to Pakistan. Just themention of this name raised goose pimplesamong my family members and friends.This is so because Pakistan is an IslamicState and it had made news headlines dueto attacks on churches and church institu-tions. Also in neighbouring Afghanistanthe USA were pounding the Taliban. Allthese facts painted a picture of insecurityand fear. It took me two years to secure thevisa, and so on November 14th, 2003,Brendan Aroh and I set out for Pakistan.

Initial shocksLanding in Pakistan we met with in-

clement weather. It was the peak of winter.We had never experienced such coldweather previously. The language (Urdu),

was strange and reminded me of the apos-tles when they spoke in tongues. I didn’tknow any word in Urdu apart from theword “Urdu” itself. This too posed a chal-lenge as Urdu is not written in Romanscript. All the Pakistani food appearedover-spiced for me and eating the food wasaccompanied by shedding of tears, proba-bly a way of enjoying a delicacy! But I thinkthe spices induced the tears.

The wide margin between the rich andthe poor not only amazed me but fright-ened me terribly and made me realize therewas much to be done. Feudalism is still away of life in Pakistan. Here we have boththe big landlords and the ‘haris’ who workon the land almost as slaves. Among thesepoor people are the Marwari Bheels withwhom I work. They are economically poorand exploited. In Pakistan and in Sindh inparticular, bonded labour is very common.Here they are forced to borrow large sumsof money to pay for medical treatments, to

marry their children well by providing adowry and at death to perform the funeralrites appropriately. An entire family can bepledged or bonded in return for loansgiven to their parents or guardians. Evendeath does not give them respite frombondage. The misery, one can almost sayslavery, continues with the burden of pay-ing off the debts which are automaticallytransferred to children when parents die.What a vicious cycle!

In this milieu of poverty, there is little orno access to health, education and thebasics required to live in dignity. Educationof course is the least priority as they con-cern themselves primarily with basicsurvival, the safety of their family and chil-dren, and working long hours for whatthey and their animals will eat.

Where to beginLooking at the unending cycle and the

evils of feudalism it was difficult to knowwhere to begin. What’s my point of entry, inthis vicious and ruthless cycle that leaves thevulnerable poor little chance for survival?Here the mission statement of Christ cameto mind and this has remained a propellingfactor for me and addresses the crux of mywork. “The spirit of the Lord is on me for hehas anointed me to bring the good news tothe afflicted. He has sent me to proclaimliberty to captives, sight to the blind, to letthe oppressed go free” (Luke 4:18).

My expectationsAfter the long period of formation in the

religious life and having come from a tradi-tional Catholic background, I thought I hadall that I needed to plant and cultivate theseed of the gospel anywhere. My assignmentin Pakistan proved me wrong. Here I amnot only sent to the ‘lost sheep of Israel’ butrather to those sheep ‘that are not of thisfold’ whom I must walk with on a daily basis.

Previously I had a picture of the tradi-tional church before my eyes even afterreading and being informed about themission in Pakistan.

TRACING A NEW PATHDamasus Okoro, CSSp

Samina (in yellow dress) seems unaware that Damasus Okoro, CSSp (right) and a local healthofficer are discussing her condition.

Spiritan / May 2006 11

The Marwari Bheels are Hindus. Mywork is to dialogue with Hinduism, in theprocess proclaiming the message of libera-tion. I assist in establishing and supervisingsmall primary schools, helping the sick bybringing them to hospital and also inter-ceding where possible when injustices arebeing inflicted on our people.

My first EasterThe experience of my first Easter here is

still vivid in my mind. I had braced myselffor the traditional Easter ceremonies. Iwent with a confrere to a distant ilaqa (vil-lage). The local language here was still verynew to me and I was battling within myselfas to which language I might sing the Exul-tet, as I knew it in Latin, English and myown native language. I asked the confrere ifthere was a good choir where we were go-ing. Not to discourage me, he said I shouldnot worry. On our way, like Isaac, I askedabout the animal that would be used forthe sacrifice. Again, he said I should notworry. Then we arrived in the village with afew scattered mud homes where the HolySaturday liturgy was to be celebrated.

It was a humble bhagti celebration.Bhagti is a communal way of worshipamong the Marwari Bheels. It is the mostpopular expression of religious sentiments

for them. In the bhagti, there was no light-ing of the Easter candle or singing of theExultet. Rather we lit the incense and sangbhajans (hymns) emphasizing our unitywith God and the union of our soul (atma)with the Spirit or Soul of God (Atman).This flowed into the gospel story of libera-tion and salvation culminating with a signof fellowship with each other and with Godthrough the sharing of bhavi (sweets orfruits).

Great interest in the GospelThe beginnings were very difficult due

to the very different climate, food and lan-guage and a totally different set up thanwhat I was used to. Now having becomemore fluent in the language and tuned into the weather, I find my work exciting as Ishare Christ’s love and his transforminggrace among our people. I am thrilled as Isee our people showing interest in theGospel message. This I observe when Ishow them a film of the life of Christ. I findthem clapping their hands and excited atthe miracle scenes, especially when Christfeeds the 5000 or heals the sick. On inquiry,I realized that they too are yearning forliberation from hunger, fear, evil spirits,forces of oppression and from slavery. Yes,and a yearning for good health too. Our

health care apostolate has made the holisticnature of Christ’s liberation very clear toour people. So while taking care of the soul,the body has not been left untended.

Our peopleA little girl Samina, had suffered for eight

years from chronic TB of the spinal chordthat left her almost paralyzed, subdued andlonely. After we brought her to the hospital,a light was seen at the end of the tunnel. Buta complete cure required constant check upsand the taking of medications. On a visit tothe family, I was greeted with a silence thatmade me very frightened. I realized she hadnot taken her medications for a while be-cause they were finished and they had nomoney to get more. Hope came again whenwe got the drugs for her. Around the familyhouse the voice of poverty was very loud.

Therefore despite the challenges themission poses, there is much more to bedone to bring the Gospel message into thehearts of our people. This special outreachto these marginalized but unique peoplehas remained a soul-searching experiencethat keeps propelling me to action. It hasbeen a new classroom where I have learnt alot and am still learning, thanks to the sup-port of the experienced confreres who werein the field long before I came. ■

“I am thrilled as I see our people showing interest in the Gospel message.”

12 May 2006 / Spiritan

Availability: The Spirit of Our MinistryRaymond Ugwu, CSSp

M y desire to “go teach all nations” was re-affirmed when news of the firstgroup of Spiritans in the Philippines

came to us in the Seminary in Nigeria: they built“Nipa” huts and churches, and tree houses, andthey made ways where there seemed to be no way.This touched my adventurous spirit and inspired inme a desire for the Philippine mission. When thetime came for me to apply for my first appoint-ment, without hesitation I choose the Philippines

Spiritan / May 2006 13

because of the new Spiritan focus on Asia,the internationality of the group, their con-tributions to the diocesan seminary, theirmove to begin a formation programme,their ministries to the sick, the imprisoned, the youth, the Filipino-Chinese and themountainous people of Dikila-an andenvirons.

Without much preparation about thepeople and their cultures, I arrived in thePhilippines on September 10, 2004, exactlytwo months after my Ordination on July10, 2004. My first night brought me face toface with a new language, new food, newculture and people and customs. The fol-lowing Sunday we went to where I was tospend six months in the Philippines learn-ing the Cebuano language which is widelyused in the remote region of Mindanao.During my time in the language school, Istayed three months in a Chinese-FilipinoParish, Obrero-Davao City. I also had aweek’s language practice in Calidnganparish in Cebu Province. These exposuresmade me appreciate the people’s way ofliving, thinking, culture and civilization. It also equipped me to face the ongoingtension necessitated by the way they prac-ticed their Christianity and what I was usedto at home.

After the five weeks practical exposureto Filipino families and basic EcclesialCommunities in Cebu, I finally came hometo Iligan, the Spiritan mission land in thePhilippines. Here my official assignment isto be the chaplain of two colleges: TheLyceum of Iligan Foundation (which ispurely for the college students) and theIligan Capitol College (which houses bothcollege, high school and elementary depart-ments). My work here includes monthlycelebration of the Eucharist, Spiritual dir-ection, organizing recollection and retreatsfor the students.

Teaching ministryOne day, the rector of the philosophy

college seminary asked me, “Are you readyto teach in our seminary?” I agreed at oncebecause the request actualized my desire tocontribute to the intellectual, moral andspiritual formation of students searchingfor happiness, knowledge, truth, andmeaning in life. So I teach a variety ofcourses to the young men in the seminarywho are in training for the priesthood.

Though teaching ministry is not easy, itoffers me joy, happiness, an opportunity tostudy and reflect, and to serve God and

humanity. Due to our different culturalbackground, and because of some institu-tionalized academic standards, both I andthe students struggle to understand theother’s way of life, language, principles andethics. These obstacles teach professors andpupils to accept the setbacks, frustrationsand objective discipline found in any for-mation process.

When not teaching in the Seminary, Iam available to replace any of my Spiritanbrothers if they have to be absent fromtheir mission. Being a “Mobile Pari” hashelped me gain experience of many typesof ministry.

Hospital ministryFor more than two months, I was the

acting chaplain of the Mercy CommunityHospital run by the Missionary Sisters ofMercy. There, we administer the sacra-ments to the sick and those who take careof them, bringing Christ to them on theirsick bed, give them hope, comfort andstrength to share in Christ’s sufferings, andhelp them to understand suffering as amystery and to bear their pain more brave-ly. At the same time we minister to thespiritual needs of the doctors, the sistersand other staff dedicated to helping the sickin their struggle for life, and against sick-ness and death.

Youth ministryWorking with youth is a ministry that

keeps you always youthful, current with thetime, alive and active. It leaves you with anever exciting experience of growing up. Forfour months in 2005 and since February2006, I serve as Chaplain in a youth centercalled Catholic Center Campus Ministryrun by sisters of the Company of Mary. It isa center for students from different collegeswho come there for spiritual enrichment.This ministry keeps me working and think-ing about the welfare of students, how toliberate them from all vulnerable and dan-gerous exposure, and how to bridge the ageold gap in communal living caused byyears of religious suspicion between theMuslims and Christians.

The challenge of this work is the con-stant struggle to understand the day-to-daylife, language, interest, signs and symbols ofthe youth. How do I penetrate the youthcircle, articulate and understand theirproblems, inner fears, shyness, loneliness,old hurts, and feelings of inadequacy, awk-wardness and love? How do I open up newpossibilities for them to understand them-selves, to encounter new depths in life, andto gain support and trust? In my homilies,retreats and boarding house meetings, aswell as in social gatherings, I try to bringthis about.

Above: Chibuike Ojilere, CSSp serves in prison ministry in the Philippines.Facing page: Raymond Ugwu, CSSp — “Working with youth keeps you always youthful.”

14 May 2006 / Spiritan

Prison ministryThis is another ministry I have been

doing during my time in Iligan. This isbecause it helped me to realize the plight of prisoners and their families, to see the prison community as a community ofGod’s children and it pulled me away froman initial “I don’t want to get involved” at-titude. From September 2005 to January2006, as the acting chaplain of Iligan CityJail I became a prisoner, not in chains butin ministerial association with prisoners,prison staff, prison volunteers and prisondependents. Together we formed theprison society which participated in thesuffering of the inmates. Hence, I thoughtlike a prisoner, thought for the prisoners,acted like a prisoner and worked with theprisoners and prison associates.

However, accepting this ministry wasnot so easy when my mind was set on thefact that prisoners are receiving due pun-ishment for the offenses they committed,and so don’t merit protection and care. Butdaily encounter with them and listening to their stories has given me a new under-standing of who a prisoner is, someonewho deserves mercy, concern, kindnessand protection.

In Iligan City Jail, the living conditionsare dreadful, yet with different activitieslike games, talent shows, songs and dances,catechism classes and the Eucharistic cele-bration, we kept ourselves busy, alive and

happy. The challenge in this ministry is get-ting volunteers and financial support totake care of the sub-human living conditionof the inmates, the slow judiciary processand rehabilitation of the ex-convicts.

Parish ministryIn Iligan, the Spiritans take care of two

parishes, one in the mountains and theother in the city, and for six separate week-ends, I supplied in the absence of theirpastors. The one in the mountains is a mis-sion of primary evangelization. There, theparishioners are poor tenants taking care ofthe rice fields, banana and coconut planta-tions of their land owners. The parish ofOur Lady of Fatima, Dikila-an, is made upof thirty-two out stations set apart bymountains and streams. My first experi-ence in this mountain made me realizehow difficult the missionary vocation canbe. It is this experience that I call my“missionary Baptism of fire and the HolySpirit”. On that day, I had to be driven for

forty minutes and had to hike for fifty-twominutes to minister to the people. Theweekly collection is less than five dollarsand the basic necessities of life cannot beeasily found. I may end up spending fifteendollars or more helping the needy, the sickand the financially pressed.

The Resurrection of the Lord Parish,Pala-O, is a city parish for the Filipino-Chinese living in Iligan. It helps to bondthe Filipino-Chinese together and to up-hold their Chinese spirituality and heritagein line with the gospel message as adoptedby the Philippines church. Ministering to acommunity like this opened me up to an-other cultural world view and way of life.

To call me a “rolling stone which gath-ers no moss” might be a name befittingsuch a “mobile pari” as me, but my eigh-teen months contribution to the Spiritanmission and presence in Iligan-Philippineshas been a fruitful, enjoyable and enrichingexperience. It has been a great experiencewith ever unfolding joy and inspires mewith zeal to do more whenever the oppor-tunity comes. Thanks to this “missionaryavailability”, the propelling force of ourministry, and my confreres who havealways inspired, encouraged, supported,motivated, and challenged me to forgeahead in this evangelical mission of God inthe Philippines, I look forward to manyfruitful years in this small corner of theLord’s vineyard. ■

Prison ministry pulledme away from an initial

“I don’t want to get involved” attitude.

From Tiny Acorn to Mighty OakMichael J. Troy, CSSp

A concise history of the Spiritans

from 1703 to 2006.Price $10.00

What Am I Doing Here!Michael Doyle, CSSp

An autobiographical collectionof stories of Michael’s life inIreland, Canada, Papua New

Guinea and Rome. Price $20.00

Where Are You?Bernard Kelly, CSSp

A short retreat for men and women

hiding from God. Price $10.00

Life Began at FortyBernard A. Kelly, CSSp

A slightly revised reprint of Bernard’saccount of the second conversion

of Francis Libernmann, CSSp. First published in 1982.

Price $20.00

These four books by Canadian Spiritans can be purchased from: Spiritans, 121 Victoria Park Ave., Toronto, ON M4E 3S2 • Tel: 416-691-9319

N E W P U B L I C A T I O N S

Spiritan / May 2006 15

W hat could move a youngNigerian Spiritan to opt fora missionary insertion in acontext where successive

socialist governments have left a lasting im-pression on minds, people and structures?Is it meaningful to embark on such an ad-venture in a post-Marxist society? Thesewere the questions I asked myself beforesetting out for Rostock.

To get a feel of what it would be like, tosee things for myself, to visit the confrereswho were already there and to hear theirstories, I made a trip to the city in 2003.What I saw and heard confirmed my initialintuition. After a nine month intensive lan-guage course, I moved in March 2005 toRostock. What then does coming to workin Rostock represent for me? A little back-ground information may serve to make thepoint clearer and the contrast sharper.

My name is Emeka Nzeadibe. I comefrom Nguru Mbaise in south-eastern part

of Nigeria, Igboland. The church there isyoung and dynamic. Its presence in thepublic sphere is taken for granted. Formost people, it is almost unimaginable tolive without faith or religion. Rostock,where I work, is a town situated along theBaltic Sea coast on the north-east ofGermany, in the Mecklenburg region. Itwas part of the Eastern Bloc. During theGerman Democratic Republic period, reli-gion practically went underground. TheChristians who held forth had it rough. To-day 80% of the population has nothing todo with God, church or religion. They sim-ply ignore it. Among the remaining 20%,15% are Protestants and 5% Catholics.That means that the Rostock Spiritansmeet a largely dechristianised population.How then do I find a way of being a mis-sionary in such a place, where to believe isan exception and not believing is as normalas the air you breathe? What is the meaningof my presence and activities here?

Meeting — encounterTo put down roots in Rostock, I need to

be just like my confreres, JohannesHenschel and John Doyle: be open, meetpeople eye to eye, and reach out for the un-beaten paths. Taking refuge behind thepriestly garb or clerical functions is out ofthe question. Putting down roots meansgoing beyond the frontiers of the parish tobe there for the people who are searching,those whom the classical pastoral approachcannot reach, to be present in non-churchsettings. In this regard, my missionarypresence in Rostock is rooted in theConcept “Meeting-Encounter” whether inthe Parish community, at the University,among the youth or the immigrants. Meet-ing people involves being interested in theirstories and questions, joys and difficultiesand having time for them. It involves aboveall an ability to move into situations thatapparently have nothing to do with being apriest, but everything to do with being

R O S T O C K , G E R M A N Y

Why Have I Come?Emeka Nzeadibe, CSSp

Photos: Emeka Nzeadibe, CSSp celebrates World Youth Day and Corpus Christi Mass in Germany.

16 May 2006 / Spiritan

human. I am not just there to exercise anoffice, to administer sacraments, to sell mywares or to tell them what they cannot do.A good measure of flexibility and an easy-going attitude are therefore prerequisitesfor these unknown sites.

Being an African priestIt may interest you to know that being

an African priest here makes a lot of differ-ence. It makes me stand out in so manysituations, especially when I take on assign-ments, or speak in public or celebrate out-side our normal Catholic community. TheRostockers are simply not used to it. Africafor most of them is a far off land, which has

little to do with their immediate perceptionexcept as a continent of wars, woes andworries.

I met a lady some time ago. She askedme, “In which asylum-seeker centre areyou?” I told her that I was a priest. Sheasked, “A Catholic priest?” I said, “Yes”.She told me that she was also a Catholic.There and then we began a deep dialogue.After an ecumenical religious service in the Rostock university church, which Ipresided, someone approached me andasked “Are you aware that today is proba-bly the first time an African priest cele-brated in the university church, since thefoundation in 1419?” I said, “That’s great,historic!” After another ecumenical serviceI had a chat with the Landessuperintendent(i.e. Bishop) of the Lutherans in Mecklen-burg. He marveled at the fact that I work inRostock, saying that in their church it wasnot possible. Last summer, Lutheran pastorJohannes Henschel and I went to bless alifeboat for the Fire Brigade on the sea-coast. The tourists were on the beach andthe locals were there as well. You couldimagine the spectacle and the curiosity an African priest on their Baltic seacoasttriggered off. After the blessing, we weredriven in the lifeboat for half an hour. Ithoroughly enjoyed it!

Other AfricansThere are about 280 Africans in Ros-

tock. They perceive my presence as some-thing positive. Some of them have been inthe city for years, attended church servicesand worship, but still were scarcely noticedor given any attention. One told me thateach time he sees me at the altar, he has aparticular sense of elation. He added thattheir presence can no longer be ignored.One referred to me as a “Figure of Identifi-cation”. That, of course, I find difficult toaccept, but it is very important for them.They recently held an election, to choosethose who would represent their interestsin the City. I was invited to the election.

Before it began, one of them said “We havea priest here, let him conduct the election.At least he will be honest!” The otherssupported him enthusiastically and I con-ducted it. It was quite honest.

Learning their language and culture

From the very beginning, I was con-scious of the fact that my integration intoGerman society presupposed a mastery ofthe language and an intelligent access to thecultural codes. From my earlier experienceof learning French, I knew that it could befrustrating to begin from zero, to see my-self just like a child who could not ade-quately express himself, while what Iwanted to say was crystal clear in my mind.My command of the German language,though not perfect, is for the people I meetamazing. Besides, on arrival in Rostock. Itook a course on culture and civilization atthe University with a view to understand-ing the people I meet, their background,what gets them going, what forms theirmentality and ways of life. I am happy thatthe people I meet do not have any particu-lar difficulties understanding me. Thismakes communication flow freely, easescontacts and invariably contributes tobreaking barriers and prejudices.

However, even with an adequate knowl-edge of the language, the learning is not yetover. A closer attention to people andthings unfolds ways of being and doing thatare particular to the people. For instance,the reflective aspect of the liturgy, whichgives the impression of being distant (oroutright dry) is striking. It is certainly farfrom the full-of-life, and the joie de vivreliturgies in Igboland. However that is not asign that the people do not know how tocelebrate. But I think it says somethingabout them, about their society, culture andstyle of communication. Mecklenburgersare thought to be a rather distant and coldbunch, when they do not know you orwhen they are learning to know you. But ifthey trust you, they open their hearts toyou. I have experienced this particular qual-ity. When I speak or interact with themthey usually seem to “want some more”.

With the studentsMoreover being young and coming

from another culture gives me access toother layers of the population: students ofthe Rostock University, foreign studentsand young people. Knowledge of English,French, and German comes into ready usein these areas. I reach out to them throughSports and Students’ Clubs, throughsoirees, forums for discussion, prayer circleetc. With the students I go to the beachparties or discothèque and dancing. I alsodo inline-skating, and play volleyball.

Being a Missionary in this context thenmeans “being there”: with your person andpersonality. Being there creates possibilitiesthat only presence can bring about. Thepeople I meet get to know me, to knowthat I am also human and that I am inter-ested in them as persons. They also get toknow my convictions and what I stand for.At the same time a bridge is built for fur-ther possibilities. It is all about being amodest witness to reconciliation amongpeople and cultures. Our internationalteam in Rostock, by its intercultural make-up, bears witness to this fact. It is a signwhich speaks far more than words.

For me, the Rostock Project is not onlyan authentic missionary challenge; it is agreat opportunity to bring the Good Newsof Jesus to a people who have lost it, towalk with them in the manner of the earli-est missionaries in our Church, to live withthem in the hope of a brighter future. ■

How then do I find a way of being a missionary in such a place, where to believe is an exception and not believingis as normal as the air you breathe?

Spiritan / May 2006 17

W hen a request from theeditor of this magazinecame to me to articulatemy experiences as a mem-

ber of the Spiritan team in Ireland, one ofthe significant things that struck me imme-diately was the astounding common ques-tions that Irish people with whom I comein contact, continually ask and still ask me:‘Hello’ [Dia dhuit], they say, ‘How areyou’? [Conas tá tú]. ‘What is your name’? ,[Cad is ainm duit] ‘How long are you inIreland’? ‘What are you doing in Ireland’?‘Are you studying’? ‘Do you like it’? I foundthese questions very integral and funda-mental to my missionary work in Ireland.

The changing Irish societyWhenever I reflect upon these questions

they bring to mind the nature of missiontoday in the changing Irish Society. Thereis a movement away from the idea of min-istry as the monopoly of those ordained, to the understanding that ministry is the responsibility of the whole people ofGod. There is also what President MaryMcAleese would see as ‘the apparent or al-leged fear of recent inflows of immigrants’into the Irish society.

Its unprecedented economic develop-ment has propelled Ireland from being acountry of emigration to one of immigra-tion. And this newly found economic pros-perity, with an associated perception ofIreland as an attractive place for work andstudy, poses a problem of how to cope withimmigrants of all categories arriving inIreland. Irish people have never experiencedsuch an influx of immigrants before and arevery concerned to know who is in theirmidst, what each person is doing, and, ifpossible, when each person is going. There isa perception that foreigners who are inIreland are either working for economicpurposes, studying, or are asylum seekers.Missionary work is hardly envisaged.

Called by nameThe question ‘what is you name’ is a

question anybody could ask another per-son. It is natural and vital for ordinaryhuman relationships. Because name is veryimportant for Irish people, and they appre-ciate names, they would like to identify andknow people by name and relate to themnot just by the title they hold, but as a per-son ‘first’ and then subsequently as a ‘Fr’‘Dr’ or whatever title the person holds. For

them this makes relationship more person-alized. This is because there is a huge capti-vating sense of respect and dignity for thehuman person. In Ireland everybody issomebody, even children. Such that when Iaddressed some priests as ‘Fr’ in my firstfew weeks in Ireland, they instantly cau-tioned me and reminded me that I shouldcall them by their ‘names’. Whenever Imention my name is ‘Hyacinth’ whatcomes to the minds of some is ‘flower’ or aBBC T.V. programme featuring the incom-parable ‘Hyacinth Bucket’. Fortunately thisbecomes a base for my name to remainindelible in the minds of many.

A “return match”‘What are you doing in Ireland’? ‘Are

you studying’? These are questions I haveresponded to, often times to the samepeople. To come as a missionary is ‘grand’,‘absolutely fantastic,’ ‘lovely,’ for many, butfor others it is difficult for them to imaginethat Ireland is turning out to be a missionterritory, in the sense of receiving mission-aries. Some will explain at length that long,long ago, Irish missionaries were in Nigeria,today … here you are … isn’t it amazing? Itis a ‘return match’ … Tá fáilte romhat …

Photos: Hyacinth Anayor Nwakuna, CSSp with students at Blackrock College and the Emmanuel community in Manooth.

D U B L I N , I R E L A N D

Why Are You Here?Hyacinth Anayor Nwakuna, CSSp

18 May 2006 / Spiritan

‘you’re welcome’. And because missionarywork is greeted with positive regard bymany of them, they eventually inquirewhether I like living and working as a mis-sionary in Ireland. And that is why theypose the question ‘Do you like Ireland’? thatis to say ‘Am I happy being with them’? DoI accept them as they are, with their valuesand world view? And I do. I find them verygood, I am happy in their friendship, andenjoy their easy and caring way of life.

Arrival in winterMy journey to priesthood started

in 1987 when I joined the Holy GhostJuniorate Ihiala, Nigeria. Having been

ordained in July, 2004, I set out threemonths later for missionary work in Ire-land. Full of anxieties and uncertainties ofwhere I was going, I was relieved at Dublinairport to see Fr. Pat Palmer, the Provin-cial, who was there to welcome me. Imme-diately I felt at home. His presence at theairport was really a source of inspirationfor me. Inside the airport building it waswarm, but it was winter time. So outside Iexperienced real Irish winter weather forthe first time. It was rainy, windy and ex-tremely cold. The weather was really notfriendly. I was dispirited, weighed downand almost reluctant to proceed out of theairport terminal. At the beginning it was astruggle to cope with the weather but Ithank God I speedily acclimatized. Itwouldn’t be an exaggeration if I say I amenjoying it now.

Blackrock CollegeThe few years I have lived and worked

in Ireland have been a wonderful experi-ence. I am happy working with the Irishpeople who are friendly, caring and wel-coming. The warm reception given to meby the Irish Spiritans is indeed excellent.They really love to see me and they desireto see more Nigerian missionaries. Mycommunity, Blackrock College, is quite

tremendous and superb. They are out-standing in hospitality and spirituality. I am comfortable and at home in theirmidst. What makes me marvel is that theyare ‘aging with grace’ and many of ourelderly Spiritan members still make avaluable contribution to the missionaryoutreach of the Congregation. The hall-mark of it all is the marvelous provisionmade for me to gradually integrate into the work, both through educational andcultural empowerment.

Since I arrived I have joined the Black-rock College Pastoral team to which I amofficially assigned. Part of our work is theorganization of liturgies for the students

including the sacraments of Reconciliationand Eucharist. It also includes taking thestudents on retreats and visiting them attheir pastoral placements and reflectioncenters. I am also taking Religion classeswith the 4th year students in a modulecalled ‘Justice in the Developing World’. Ifound the students very attentive. Theiropenness to discussion in the classes, theircuriosity to know about current events inthe Church and society, and more espe-cially their concern about situations in thedeveloping world, overwhelm me. In facttheir genuine contributions add to my owninsights and experience.

Young people leaving the churchMy work in Balckrock College is more

of a youth apostolate. The mass movementof the youth from the Church is like anearthquake that is about to shake the insti-tution of the Church to its deepest founda-tions in Ireland. Young people are leavingthe Church and they are indifferent to itsmessage. This indifference is a symptom ofdeeper malaise that needs to be addressedurgently today in the Irish Church. One ofthe ways to address this is to ascertainwhere the Church has gone wrong, andthen how to restore the confidence of thepeople in her teachings.

I am not perturbed about the criticism ofthe Church because it will turn out to bebeneficial. The Church is flexible enough toadopt a listening ear to the values and aspira-tions of the people, especially the young.And again it is when we are criticized that welearn to adjust our own image of ourselves.But I am concerned about fellow-SpiritanGeorge Boran’s view: ‘When the first gener-ation decided not to practice or educate itschildren in the faith, the second generationhas no faith reference’ If this is true it willhave enormous influence on the future ofCatholicism in Ireland. This is a major chal-lenge to us missionaries here today.

The Church in Ireland will regain itscredibility only when the values it preachesare lived within the institution itself. I be-lieve our mission today in Ireland does notmerely require talking and preaching butdepends particularly on our witnessing to aChristian type of life. In that way the confi-dence of the people can be renewed and thefaith will be a sign of hope and inspiration.

I so much enjoy my apostolate in theschool here because I see it as an integralpart of work of evangelization. The way theChristian faith is declining in Ireland hasmade it so difficult to get the youth in-volved. I believe that through the schoolapostolate we can talk to the youth andpreach the word of God to them. If we areto be “fishers of men” it is best to catchthem young.

The challenge of secularismMy missionary work in Ireland is not

limited, however to the school environ-ment; I reach out to others in the cities andcountry areas. I minister in the parisheswhen necessary, in the hospitals when thereare demands, in convents and among somedevotional groups. I believe that missionarywork in this part of Europe is challenging,and will continue to be challenging as weare working with people who have lost con-fidence in the teaching of the Church. Andagain secularism is becoming the dominantculture. By secularism I mean a culture ormindset based on the proposition that‘God’s existence need make no difference tothe individual, and ought make no differ-ence to how society is run. Therefore thepublic forum should be religion-free’. Itmay be more acute in future, but I am notscared. I remain optimistic because withGod everything is possible. ■

Long, long ago, Irish missionaries were in Nigeria, today … here you are … isn’t it amazing? It is a ‘return match’ … Tá fáilte romhat … ‘you’re welcome’.

Spiritan / May 2006 19

In the history of the Church, a surprisingly large percentage ofnew initiatives began with tragedy. History repeated itself onFebruary 2nd this year when Fr. Brian Fulton, CSSp collapsed

and died in Ho Chi Minh City while jogging in a local park.Brian had been in Vietnam since March 2002. Because foreign

missionaries are not permitted in the country he was officially thereunder the auspices of an NGO concerned with the care of orphans.

But he was also there to establish the connections needed for afuture Spiritan team in the country. Its initial members wouldprobably be Vietnamese Spiritans ordained in the United States,later supplemented, when a change in government occurs, withSpiritans of other backgrounds. Already the Spiritan teams inTaiwan are establishing relationships with the very poor fishingfamilies of Hue in Central Vietnam.

But Brian was our pioneer. The Vicar General of the Arch-diocese of Saigon spoke at his funeral Mass: “From Rome, ourCardinal has asked me to represent him and to share with the Con-gregation the sadness of losing such a good and devoted mission-ary. He asked me to thank the Congregation of the Holy Spirit forhaving given us a generous religious missionary, who loved andserved the poor and the marginalized of Vietnam. The life of Fr.Brian was truly a concrete witness to the Good News. He came toVietnam and spent more than four years in our service, as Spiri-tans, who are religious and missionaries, always do. As the govern-ment has not yet given permission to the Congregation of the HolySpirit to work and serve officially and openly in Vietnam, Fr. Brian

asked to come here to learn Vietnamese and to help in charitableworks. This is why he lived alone for the last four years. He reacheda good proficiency in the language and worked especially with thelepers and the poor.”

In these public words, we can see the first fruits of Brian’s com-mitment to the poor and to Vietnam. His witness is the foundationon which we are challenged to build.

Our Superior General, Jean Paul Hoch, writes, “With the deathof our confrere, who was preparing to open a community in Saigonnext September with some other confreres, the whole project seemed tohave fallen apart. But now, to everyone’s surprise, it seems that we willbe able to strike deeper roots and rely even more on the support of theChurch in Vietnam which through its laity and pastors, is urging us togo ahead with this new community and to share our Spiritan charismwith young Vietnamese. The General Council fully supports thisinitiative. We ask you to pray for this project”.

Vietnam is a country where over 250,000 were executed in theeighteenth and nineteenth centuries just for practising the Catholicfaith. And in the present era, Vietnamese Christians are still suffer-ing discrimination for their faith. But the blood of martyrs has beenthe seed of Christians and today in a population of about 40 mil-lion there is a Catholic population of about 3.5 million.

In the memories of Spiritans world wide, the name of BrianFulton of Gounock in Scotland where his body lies buried willalways be associated with this Vietnam, its wonderful people and itsvibrant church. ■

Vietnam— A New Spiritan Mission?

Vietnam— A New Spiritan Mission?

20 May 2006 / Spiritan

Food forThought

Food forThought

Happy moments — praise GodDifficult moments — seek GodQuiet moments — worship GodPainful moments — trust GodEvery moment — thank GodQuoted in Spirituality, Dominican Publication,November-December 2005

Jesus was a masterful storyteller. Like George Lucas (Star Wars), some of hisstories were grand and sweeping with kings, armies, robbers, brigands, andothers. Others were simple stories of the everyday: lost coins, lamps thatrun out, trees and birds, fishing and bread making. What Jesus knewinstinctively, though, was that ordinary folk like parables, because they willbe remembered and repeated long after any religious lesson…

A few years ago, the Wachowski brothers released a small film, TheMatrix. Within a few days there was a buzz and box office receipts were pil-ing up. This dark, offbeat sci-fi thriller became a pop sensation, but morethan that, began a dialogue and debate about existence, good versus evil,and the nature of humanity, as well as God and Jesus Christ. Among ordi-nary people, there has been far more theological discussion and reactionto The Matrix and its two sequels than to any church statement.

As Christians we are called by virtue of our baptism to tell THE GOODNEWS. This Good News is essentially a story of the Creator’s love affair withthe creation. This Good News story is grand,sweeping, bold and exciting — filled with drama,adventure, heartbreak and love. What have wedone to the script to make it so dull, boring andunpalatable to so many people?

Perhaps we as a church should go to themovies more often. With a little humility, maybewe can learn something from George Lucas.

Paul McAuley, CSSp

The paradox of hospitality is that it wantsto create emptiness: not a fearful empti-ness, but a friendly emptiness wherestrangers can enter and discover them-selves as created free: free to sing theirown songs, speak their own languages,dance their own dances. Free also toleave and follow their own vocations.

Hospitality is not a subtle invitation toadopt the life of the host, but the gift ofa chance for the guest to find his or herown.

Henri NouwenReaching OutDoubleday, 1975

In the Western world, as we know, ourchurches do pretty well with those who walkthrough our doors on Sunday, but, and this isthe problem, fewer and fewer people arewalking through those doors. We seem toknow what to do with people once they cometo church, but we no longer know how to getthem there.

Ron Rolheiser OMI

Spiritan / May 2006 21

VICS

O n Sunday, Dejere invited Cliff and me to a coffee cere-mony in their house — part of their tradition. On ourarrival an armful of freshly cut grass was scattered on the

packed earth floor by one of the younger boys in the family.Meanwhile the older brother chatted with us, eager to practice

his English. He stood up to pour our cokes explaining that in hisculture it is very impolite to pour a drink for a guest while sitting.He told us that there were nine children in the family, the oldesttwenty-eight years old and the youngest eight months old.

Their father is seventy-four but has a much younger wife now.We were invited to meet his father who, it turned out, was sittingon a bed behind the dividing curtain in the same room. This distin-guished-looking man looked very stately with a white muslin shawlwrapped over his shoulder. We presented him with a bag of fruitand candy that we had brought. When his wife came in, we gaveher a bouquet of rather gaudy purple artificial flowers that we weretold are appreciated as gifts.

The coffee ceremonyWe returned to our places of honor on the floor-mat to witness

the coffee ceremony. Dejere’s young sister glided in silently carryinga charcoal brazier, which she placed on the floor in the room. Thenshe bought a set of miniature coffee cups, a clay coffee pot, a flatmetal pan, a metal stir stick that looked like a teensy garden rake,and a container of green coffee beans. Sitting on a low stool in frontof the brazier, she set the flat pan on the top and spread the coffeebeans on it. It wasn’t long until the air was filled with the marvelousaroma of roasting coffee.

When the beans had turned a rich brown, the young girlbrought the pan over to us so we could fan the smoke towards usand inhale the wonderful fragrance, expressing our appreciation aswe did so. This done, she retired to her stool where she used a smallwooden mortar and pestle to grind the roasted beans. She spoonedthe freshly ground coffee into the narrow spout of the potterycoffee pot, added water and set in on the heat to boil.

As the coffee brewed, an older sister served us the two “meats ofEaster” — mutton and chicken in a special sauce. These meats areparticularly special because for fifty-five days prior to Easter theOrthodox Christians follow a strict vegetarian fast. Another tradi-tional dish appeared before us. It was made with whole boiled eggsthat had been simmered with Ethiopian spices turning them anunappetizing yellowish-brown. Of course, along with this, we hadthe essential injera and wat.

The injera pancakeInjera is the national staple and is eaten at least once a day. It is

most commonly made from tef, although the Gurage people in thisarea like to use flour made from false banana and in some areasthey use sorghum. Injera is a most interesting food item. It’s like agiant, spongy grey pancake at least 18 inches in diameter and madefrom slightly fermented batter. This batter is poured onto a largeflat piece of metal or directly on top of a cast iron stove. Then it iscovered with a cone-shaped lid made from basket materialsimpregnated with mud (otherwise the wicker could catch on fire).The steam created allows the top of the pancake to cook so it doesnot have to be flipped.

Ethiopians use these huge, soft pancakes as platters for theircommunal meals. Heaps of wat (spicy meat sauce) and sometimeslittle piles of local curd cheese are set on the injera. You rip off apiece of injera and use it as a scoop to take some of the wat.

Our friend Dejere brought a pitcher of water and a basin so wecould wash our hands before we dug in. I consciously tucked myleft hand behind me so I wouldn’t be tempted to use it for eating —an absolute breech of etiquette. By now I counted at least twentyadults and children lined up against the opposite wall watching us.Only Dejere’s brother ate with us.

By the time we had finished our meal, the coffee was ready. Ourlittle hostess poured it for us, adding three heaping teaspoons ofsugar to each of the tiny cups. It was strong and black, smelledwonderful, and tasted even better, sweetness aside. Fortunately weweren’t offered the traditional three cups or I would have beenawake for the rest of the week. As we sipped this delicious brew,Dejere tossed incense on the burner so that the room was soonfilled with cloying smoke. ■

Come for

CoffeeExtract from a letter from Willa Suntjens, VICS Volunteer in Ethiopia

“…the air was filled with the marvelous aroma of roasting coffee.”

22 May 2006 / Spiritan

Promoter of PeaceLay Spiritan Gary Warner has beenselected as Hamilton, Ontario, Citizen ofthe Year for his service in the promotionof peace in the city.

A professor of French Literature atMcMaster University, Gary is fresh frombeing named to the Order of Canada.

At the Awards’ Dinner, Gary’s recordof service and achievements ran to 19pages. His wife Joy, also a Lay Spiritan, is regional coordinator ofKAIROS, an ecumenical justice group and is chairperson of theCanadian Spiritans Justice, Peace and Reconciliation committee.

Pho

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We WelcomeFr. Anthony Sevali, CSSp is the newestarrival in the TransCanada Province.

Born in Sierra Leone, he is a memberof the Spiritan West African Provinceand has been assigned to the Archdioceseof Regina to work alongside Frs. AlexOsei and Michael Conteh in St. Joseph’sParish, Moose Jaw, Saskatchewan.

Ordained in 2001, Fr. Anthony Sevalihas previously been a missionary in Nigeria and Sierra Leone.

Congratulations to ourJubilarians – 2006

Profession65 years — Fr. Gerard McCarthy

55 years — Fr. Patrick DoranFr. William McCormack

50 years — Fr. Louis Anthony Cassidy

25 years — Fr. Neal Shank

Priesthood60 years — Fr. Robert Hudson

55 years — Fr. John Cunningham

50 years — Fr.Amadeu Venancio PereiraFr. William McCormackFr. Enzo Agnoli

25 years — Fr. Gabriel Ezewudo

It’s early morning… In the grey light before the sun comes upthe cattle are waiting for the thorn barrier to be removed sothey can go to pasture for the day. The women have finishedmilking and everyone except a few herd boys are inside thehouses drinking milk or eating whatever they are fortunateenough to have for that day’s breakfast. It’s quiet and peacefulas the wind slowly moves the trees surrounding the village. A normal beginning of the day in Borana country, Ethiopia.

Such scenes as the above areabout to become a thing of the pastfor Dida Wario, the first Borana tobe ordained as a Catholic priest andthe first Ethiopian to be ordained asa Spiritan missionary. He will leaveshortly after ordination for Kenyaand his first assignment as a mis-sionary.

When the first Spiritans went toDhadim in southern Ethiopia in

1975 no Borana had heard of the Catholic Church and veryfew had any knowledge of any Christian religion. With fewexceptions they all followed their traditional tribal religionwhich has very developed religious ideas and ritual, but withno element of Christianity in it, and no concept of Catholicpriesthood.

The first thing to be established by the Spiritans in Dhadimwas a primary boarding school. They realized that no lastingprogress can be made in any society without an educatedpopulation. The Catholic religion followed a few years later;the first Borana Catholics were baptized in 1981.

Vocations take time to be generated and mature. Dida’sfamily lived near the school in Dhadim and Dida attendedgrade school there. His family did not become Christian until1990. Dida by this time was in high school in Yabello townwhere as yet there was no Catholic presence. After graduatingfrom high school Dida began working with the Medical Mis-sionary of Mary sisters in Dhadim in the health departmentand with AIDS counseling. By 1995 he had experiencedenough Catholicism and saw enough of Catholic priests tomake his decision. He was accepted into the Catholic Churchand in 1998 he began his philosophy studies at the Spiritanseminary in Tanzania.

After three years of philosophy and a year of spiritualdevelopment in the novitiate in Tanzania, Dida moved on toNairobi, Kenya where he studied theology for four years atTangaza College, a Catholic theological consortium.

We congratulate Dida on his ordination to the priesthoodand wish him many happy and fruitful years as a Spiritanmissionary. ■

Dida Wario, CSSpThe first Ethiopian to beordained as a Spiritan priest

Home and Away

Spiritan / May 2006 23

Letter to the EditorsIn the February edition of Spiritan, Iread Fintan Kilbride’s article, “Learn-ing by Doing”. Most of the article isquite good but the final part, underthe heading, The Essence of our Faith,is “Shocking” and I do not think itshould have been published in aCatholic magazine and particularly inour Spiritan. It is a denial of the offi-cial teaching of the Church.

In his well known Encyclical “CastiConnubii” (1930), Pope Pius XI gavethe official teaching of the Church asfollows: “… any use of marriagewhatsoever in the exercise of whichthe act is deprived, through humanindustry, of its natural power of creat-ing life, violates the law of God andnature and those who do anything ofthis nature are marked with the stainof grave sin.”

In 1968, Pope Pius VI publishedhis well known Encyclical “HumanaeVitae” and herewith the essence of it:“We must once again declare that thedirect interruption of the generativeprocess already begun, and, above all,willed and procured abortion, even iffor therapeutic reasons, are to be ab-solutely excluded as a licit means ofregulating birth. Similarly excluded isevery action which, either in antici-pation of the conjugal act or in its ac-complishment or in the developmentof its natural consequences proposes,whether as an end or as a means torender procreation impossible.”

Our Sunday Visitor’s CatholicEncyclopedia, page 139, makes thefollowing statement: “One of the mostconsistently held teachings of theCatholic Church has been that delib-erately and directly interfering withthe marital act in order to preventconception or birth is a gravely evilaction.”

I do believe that you should, insome way, let your readers know that,as Catholic (Priests) you do not agree with Fintan Kilbride’s statements oncontraception.

(Father) Ted Colleton, CSSp

Home and AwayWe RememberFr. Michael Brosnan, CSSpMichael was a professed member of the Spiritans for 55 years.He was born in Ireland and ordained as a priest in 1960. Heserved as a missionary in Nigeria and Brazil, did developmentwork in the Yemen Arab Republic, taught philosophy in Englandand Malaysia and servedas Chaplain at York Uni-versity, Toronto, for sev-enteen years. After abrief illness, he died inthe early morning hoursof February 27th, 2006 at the age of 76. Fr.Michael will be greatlymissed by his fellowSpiritans, his relativesand his friends. We askyou to pray for the re-pose of his soul.

Experience a Spiritan weekend

by peaceful Lake Simcoe

(Maryholme)

June 2nd – 4th, 2006(Pentecost weekend)

18 years and up

TO REGISTER: CONTACT FR. MIKE DOYLE, CSSp121 Victoria Park Ave. Toronto, ON M4E 3S2Tel: 416-698-2003, Ext. 43E-mail: vocations@spiritans.com

OR MRS. PAM CANHAM, Tel: 416-438-0519

Limited space: A $20 deposit is required to reserve a spot

John & Katie Flaherty — Lay Spiritans

Return Address:Spiritan121 Victoria Park AvenueToronto, OntarioCANADA M4E 3S2

P.M.#40050389

To WaterAnd what if I were to singto waterlike a farmhand crooning to the milk cow?

And what if I were to thankwater — more spacethan matter — for permitting meto float on its skin?

Water, I am 90% you.I might as well singmyself a gurgling lullaby.

I wonder at the whales —their songs and skins immersed in sea —who cannot live if beached.Birthing calves in water,brine in their blood;whalesongs the waves they disappear in.

Then I’ll sing to you, water,for if I don’t, you won’tflow through me but catchdeath in baleen, my throat.

— Kate Marshall Flaherty

Inspired by Professor Masaru Eurotto’s experiments showing how wateris deeply connected to our individual and collective consciousness.