Along with being named pastor of St. Willibrord’s parish last September, I have also been named co-vocations director of Montreal. One of the projects that I’m working on is to allow my large rectory to become a house of discernment for Men who are willing to commit a year to explore God’s call. During this year these men will either work full time or study at the university, while living full time in the rectory where they can volunteer in the various ministries of our parish. They will participate in regular communal prayer, such as the divine office, as well as weekday masses whenever possible. They can also participate in our various catechetical programs that teach the faith to children and adults.
The idea is that the more they experience ministry and prayer, the more they seek holiness in service and communion, the more they will discover weather or not they are called to the priesthood.

Recently I was at a vocations meeting down town and we were looking at the issues that came to light at the Montreal vocations congress in 2002.
We recognized that everyone has a vocation, we are all called by God to be his children, disciples of His Son Jesus. Russel Shaw co-author of the book Personal Vocation shares that their are three understanding of the word: Vocation.

1) The universal christian vocation given at baptism and confirmation. The priesthood of the laity, that gives life and love and calls everyone to holiness and service of our Lord.

2) The state of life recognized by the Church, that gives structure and a place where the universal christian vocation can be lived out, such as Marriage, Celibacy, Ordained Ministry and Consecrated Life.

3)Personal vocation: the unique and personal combination of commitments, interactions, obligations, opportunities, of strengths and weaknesses, in which our Christian vocation and state of life concretely expresses itself. Each person is called to discern, and commit, and live out the unique will of God for their lives.

Russel Shaw reminds us that Every person is called by God by name. The real challenge then is not about knowing if you have a vocation, but of identifying the unique vocation that God has truly given you.

The issue then becomes that of discernment. How does one discern ones vocation? As I stated at the beginning, building a culture of vocations is not about recruitment of potential candidates for priestly life or consecrated life, it is about discerning the personal will of God for ones life, within which the state of life and the the universal call to holiness is answered.

As summarized by Fr Ray Lafontaine, pastor of St Monica’s parish in Montreal, the Montreal Vocations Congress offered five paths for discernment.
1) to pray: we are not only called to ‘pray for vocation’. We as Christians are called to become a prayerful people, to invite the youth to share in our spirituality and prayer life, to build homes, communities, and parishes that are schools of prayer and holiness.

2) to evangelize: to build our communities and parishes on Gospel values, to nurture our faith through holy scripture and the rich theological and spiritual foundation of the church. Vocation discernment then would be an integral part of our catechisis programs for youth, where the young can ask the question what does God will for my life?

3) to experience: the young state clearly, “how can we choose something we have not seen and do not know?” Parents like wise state, “how can we support or promote something we that we do not understand?” According to age, understanding, and personal and spiritual maturity level, we need to allow youth to experience concretely what it means to actively participate in the Church’s mission. This is done on four levels: a) liturgy/worship b) community/belonging c)Service/charity and d)witness and proclamation of faith.

4) to guide and counsel: everyone needs a mentor, someone who has taken the road and can guide others in the right path, someone who is happy and true to their own vocation, who gives witness themselves of personal integrity in following their personal vocation. It is said that most youth have not received spiritual direction or spiritual mentoring, nor have they had significant contact with a priest or consecrated person. How can they discern then a life that they have not seen or known. The best and most effective way to promote different states of life like the priesthood and consecrated life as viable option for happiness and fulfillment is to allow young adults to meet happy and fulfilled people who witness to this reality.

5) to invite: the Christian vocation is a journey of discernment, of choice, and commitment, that should lead to holiness and fulfillment.

These five paths of discernment are not only the job of priests but of all the faithful. We are all called to foster a vocations culture, to help each other find the personal calling to follow God’s will.
This project to build a house of discernment for the priesthood will encompass all five of these paths, and hopefully help men discover the state of life God wills for them, and as well help them on their personal call to holiness.
God has not stopped calling, we all need to start listening and responding. Have you heard God’s call?

Fr Stephen Otvos
Pastor. Co-Vocations director

Our liturgy rightly puts an emphasis on this intercessory prayer on this particular occasion, because it is here where we focus on the key event of our salvation, the passion and death of Jesus Christ. In these intercessions we pray for the Church, for the pope and clergy, for the faithful, for those about to enter the church through baptism, for Christian unity; we pray for the Jews, our elders brothers in the faith; we pray for those who do not believe in Jesus, or even in God; we pray for our world leaders and all those who suffer and are in need. In a senses we pray for ourselves. We are called to put ourselves in these prayers, for these prayers speak on behalf of all of us.

We all have to struggle through life, we all have times where we may struggle with faith in God. The Community, the Church, the body of Christ, are all formed by us, and in our humanity we journey along in the messiness life sometimes thrusts upon us.

Today we Contemplate the Cross, we face the extreme reality of our human condition. We know that it is often not a pretty sight. The cross of Jesus forces us to take stock of the reality of our own mortality, of our own shortcomings, of sin and the hurt within our world. There is evil in the world, each of us have or will come to face it at one point or another; and death, especially that of Christ’s, is a sign of that evil.

If our liturgy today invites us to take a close look at the reality of the cross, maybe it is because all to often our culture, our upbringing, our way of life, refuses the cross. We seek rather to deny the reality of the cross, of suffering, of death, or at least to avoid it.

Father John Monbourquette, a priest and clinical psychologist, wrote a book called ‘How To Befriend Your shadow.” In it he tells us that every person has a shadow, a dark side composed not just of sinful behavior, but of everything we have driven back into our unconscious for fear of being rejected. The Shadow is “a dark treasury that includes our infantile parts, emotional attachments, neurotic symptoms, as well as our undeveloped talents and gifts.”(p.12) Monbourquette tells us that we are called to bring our shadow into the light, that we may use it for our psychological health and spiritual growth. Neglecting to face our shadow, our dark side, is the cause of many obsessions and struggle and violence in our world. Father Monbourquette quotes Carl Jung: “it is not by looking into the light that we become luminous, but by plunging into the darkness.”

In a certain real way Jesus has done this ‘par excellence’. Jesus has entered the darkness, Jesus did not refuse the cross but instead embraced it fully. He became the Suffering Servant. As the prophet Isaiah wrote: “it was our infirmities that he bore, our sufferings that he endured, while we thought of him as stricken, as one smitten by God and afflicted. But he was pierced for our offenses, crushed for our sins; upon him was the chastisement that makes us whole, by his stripes we are healed.”(Is 52)

Father Cantalamessa, preacher to the papal household, writes: “We cannot embrace the ocean but we can let ourselves be embraced by it, immersing ourselves in its water at any point. In the same way we cannot grasp with our mind the whole passion of Christ, or even see into its depths. We can, however, do something better, more useful, and that is to immerse ourselves in it.”

Pope Benedict reminds us about the hope we have through the Cross:
“Christ’s death recalls the accumulation of sorrows and evils that beset humanity of all times: the crushing weight of our dying, the hatred and violence that again today bloody the earth. The Lord’s Passion continues in the suffering of men.

Every year, placing ourselves in silence before Jesus nailed to the wood of the cross, we realize how full of love were the words he pronounced during the Last Supper. “This is my blood of the covenant, which is poured out for many” (Mark 14:24). Jesus willed to offer his life in sacrifice for the remission of humanity’s sins. In front of the cross we are placed before something that humanly might seem absurd: a God who not only is made man, with all man’s needs; not only suffers to save man, burdening himself with all the tragedy of humanity, but one who dies for man.

Saint Jose Maria once wrote:
“Many years ago I saw a painting which made a deep impression on me. It showed the cross of Christ with three angels beside it. One was weeping; one held a nail in his hand, as if trying to convince himself it was true; and the third was rapt in prayer. Here we have a program for each of us: to cry, believe, and pray.

Here before the cross, we should have sorrow for our sins and for those of all men, for they are responsible for Jesus’ death. We should have faith to penetrate deep into this sublime truth which surpasses our understanding and fill ourselves with amazement at God’s love. We should pray so that Christ’s life and death may become the model and motivation for our own life and self-giving. Only then will we earn the name of conquerors: for the risen Christ will conquer in us, and death will be changed into life.

On matters of fasting and abstinence

Ash Wednesday and Good Friday of the Easter Triduum are days of fasting and abstinence.

Fasting consists of one meal during the day and two smaller meals to maintain strength, and the two smaller meals should not together be equal to another full meal. The church fast is not one that should weaken a person that they cannot fulfill their duties in work or family. The Church purposely leaves a certain part of the fast ambiguous because each person must figure out for themselves what consists of a ‘full meal’ and what consists of a “snack” or “lesser meal.” Each person is different so the adult christian must take responsibility for how they will live their fast. The age for fasting is from 18 to 60.

Abstinence means no meat, and is encouraged for every Friday of the year. During the year however it can be difficult to maintain the practice of abstinence and so on the occasions you do eat meat on a Friday you can substitute abstinence with an extra “Act of Charity” of your own design. The age to begin the practice of Abstinence is 14.

The reason for fasting and abstinence, especially during lent, is to spiritually unite ourselves to Jesus’ sojourn in the dessert (Mat 4:1-11) where he fasted for forty days and overcame temptations. It is a time to purify oneself through penance and sacrifice. We do this so that virtue may be gained and our spiritual connection to God be strengthened. Holiness can be gained through these holy practices especially when joined with prayer. There are three major paths to grow in holiness which the Fathers of the Church strongly suggest: Fasting, Prayer and Almsgiving or “acts of charity”.

Ash Wednesday

Ash Wednesday Marks the beginning of Lent, and receiving the ashes is a sign of penance. Many in the old testament, like King David, would sit in Sackcloth and Ashes to show repentance for Sins committed. For the reception of ashes on Ash Wednesday, present yourself to the priest and he will put the ashes on your forehead saying: “Turn away from sin and be faithful to the Gospel” to which you respond with “Amen.” The word “Amen” means “So be it” or “I believe.” The priest may also use an alternate saying: “Remember, Man, that you are dust and to dust you shall return.” This calls to mind our mortality and the need for conversion and salvation before we meet God face to face.

You may keep the ashes on all day if you made it to the morning service, for it is a real sign of your faith and practice, but it is not necessary and could distract people at the work place. It is up to you. What is important here is the symbolic gesture of receiving the ashes: one is now entering the Lenten time of prayer, fasting and penance for the good of their soul.

A Personal Practice

For personal particular practices of lent: The fast can be from the things you tend to indulge yourself in. It is good to do this because it strengthens the resolve not to be ruled by ones passions, and to claim mastery over ones life. That is why many people may give up coffee or chocolate, or Television or anything that one can get carried away with. It is about taking control of ones appetites (which is not just about food): for example you can fast from swearing, from sarcastic remarks, from laziness, greed etc.. (Of course, we should always avoid sinful habits, not only during Lent!) Some married couples even choose to fast from sexual pleasure. We do all these things to put Love of God and of neighbor first. Each Catholic has to figure out what they can do for a good holy Lenten season. Oh, and generally Sundays during lent are still feast days, they are days of resurrection, and the Lenten practice may be lifted.

May you all have a holy Lenten season.

A Pre-Raphaelite painter, Sir Jones’ depiction of the encounter between Mary Magdalene and the Risen Christ is both beautiful and transcendent. He seems even to capture a Giotto-esque feel to each character with their formless drapery for clothes. This gives an otherworldly feel to the painting. But unlike Giotto, Jones’ realism in the faces of the angels, Mary and Jesus, gives as well a very human, tender closeness to this encounter between the divine and human. Mary weeps in her search for her Lord and responds to Jesus, who utters her name, with ‘Rabboni.’ an affectionate term for ‘master’ or ‘teacher’.

Every Easter season we read the passage of Luke’s Gospel about two disciples on their way to Emmaus, a town outside Jerusalem. This Gospel account is about a journey that often reflects our own lives. On this journey a man joins the two disciples of Jesus as they walk and discuss the terrible events that had just happened to Jesus in Jerusalem. They do not recognize this man but they welcome him. The stranger inquires of them why they seem so sad. And they ask ‘have you not heard what they did to Jesus the Nazarene? A prophet mighty in in deeds and word!’

And then this stranger explains the Scriptures to them starting with Moses and all the prophets.

He asks: “Was it not necessary that the Messiah should suffer these things and then enter into his Glory?”
So well did this man interpret the scriptures for them that their hearts were burning within them, yet they still did not recognize that this man who joined them was Jesus, their Lord and Messiah.

Isn’t our faith sometimes like this? We try living with Christian values, with Christian ideals, and yet we often live our lives without recognizing that Christ is with us on our journey.

Unfortunately we as Christians often do not know our sacred story, our holy past, because of this we do not know who we are.

Questions of who I am, where do I come from, why am I the way I am, are fundamental and existential questions!
We need to ask this about our Christian identity too. We must not be cut off from our sacred past. Cardinal Ouellete of Quebec has often spoken to the youth telling them that they should know their heritage, know who they are, and who they are called to be.

This Easter, during the Saturday night vigil, after reading many passages of sacred scripture, (our sacred story of salvation), 11 people became Catholic, four were Baptized, then confirmed with five others, and two made a profession of Catholic faith. It was a beautiful celebration, it was a celebration of the light of the risen Christ we had come to encounter.

To get to this point of entering the Church each of these people had to discover the sacred story of the faith, and thus discover too who they were before God; they were called to encounter Christ who was calling them to be disciples.

Jesus gives us complete freedom however to invite him into our lives, to be Children in the Risen Son. Like the disciple at Emmaus, we must not miss our chance to invite him to stay with us. When the the three travelers arrived in Emmaus, Jesus seems to take his leave of them, but the two Disciples ask him to stay and eat supper with them. Lucky for us Jesus hesitates long enough for them to call out to him. Jesus is always waiting for us to call out to him. It is only when Jesus breaks bread with the two that they recognize him.

What does it mean to have the name of Christian? It means that our hearts should be burning within at our encounter with the risen Lord. This can only happen if we come to recognize him. Like the disciples of Emmaus we will recognize him at the breaking of the bread.

Christ is risen and he is among us. Our sacred story, the history that gives us our identity, is celebrated and given full significance at the breaking of the bread, at the Eucharistic Table, where we know that Christ is manifesting himself. Christ is coming to our encounter.

The whole episode of this Gospel passage of Emmaus is a foreshadowing of our Eucharistic liturgy, of the way we are called to allow Christ to assure us of his continued work of grace in our lives. We celebrate his word and then we renew ourselves at his divine supper. Only then can we too go out and proclaim truly ‘the Lord is risen indeed, and has shown himself to us; we have encountered him, we have celebrated him together. We know who we are, we are his brothers and sisters, disciples and Children of God.

Be sure to put your speakers on to listen to the music that accompanies this bitter journey.

The saints, because they are with Christ, having died in him and often for him, are alive in him. Because of this we can have a relationship with them. Each of them have unique stories of their faithfulness to God and his Church and our relationship with them is not one of adoration (adoration belonging by right only to God) but of friendship, as brothers and sisters in the Lord. They pray for us and inspire us to faithfulness.

The catechism of the catholic church states: “It is not merely by the title of example that we cherish the memory of those in heaven; we seek, rather, that by this devotion to the exercise of fraternal charity the union of the whole Church in the Spirit may be strengthened. Exactly as Christian communion among our fellow pilgrims brings us closer to Christ, so our communion with the saints joins us to Christ, from whom as from its fountain and head issues all grace, and the life of the People of God itself.”(Catechism of the Catholic Church#957, Vatican II: Lumen Gentium #50)

Have you had an experience walking with a saint? Have you been encouraged by their stories, by their love of Jesus? Maybe today being the feast of Saint Patrick you can invoke his presence, he who spread throughout Ireland the love of the triune God: Father, Son, and Holy Spirit.

May all the saints pray for us!