Mopping up - Italian style

From October 5-26, 2008 there was a Synod of Bishops held in Rome. Synods of Bishops are called from time to time, as occasions for the Holy Father to consult with his brother bishops from various parts of the world on some major important subject for the life of the Church.

This latest Synod focused on the Word of God in the Life and Mission of the Church. Throughout the Synod, a series of bulletins was issued to accredited members of the Press who in turn shared this information with their readers.

On the final day of the Synod and in the immediate aftermath of its closing, there have been a number of articles published which may be of interest. Check them out:

• Benedict acknowledges being moved by Synod (posted October 26, 2008);
• Synodal heartburn (posted October 26, 2008);
• Pontiff says Word of God is Church's priority (posted October 26, 2008);
• Synod presents 55 propositions to Pope (posted October 26, 2008);
• Benedict XVI recalls Chinese unable to attend Synod (posted October 27, 2008);
• Council chosen to prepare next Synod (posted October 27, 2008);
• Papal homily to close Word of God Synod (posted October 27, 2008);
• Synod suggests ministry of lector for women (posted October 27, 2008)

I'm sure that news from the Synod will continue to percolate from the voices of those who are responsible for feeding the grist mill, and those of us who hunger for analysis will have lots to occupy our time in the coming days, weeks and possibly even months.

Stay tuned ....

The aftermath

Whenever there's a significant moment in our lives, or an experience that represents a turning point, it's often a good idea to take at least a brief pause to unpack the fruit of the experience and to begin to appropriate it.

The same is true of the experience I lived this week, in company with a number of other priests from various places across Canada. In these first few days, as we recover from the miles traveled and the whirlwind pace at which the week has unfolded, I'm reminded that there were a number of references sited, and other resources which we may choose to consult in an effort to deepen the experience that has just been lived.

Further reflection on some of the Documents of Vatican Council may very well be in order. Here are a few suggestions:

• The Constituion on the Sacred Liturgy (Sacrosanctum concilium), published on December 4, 1963;
• The Dogmatic Constitution on the Church (Lumen Gentium), published on November 21, 1964;
• The Dogmatic Constition on Divine Revelation (Dei verbum), published on November 18, 1965;
• The Pastoral Constitution on the Church in the Modern World (Gaudium et spes), published on December 4, 1965;
• The Decree on the Means of Social Communication (Inter mirifica), published on December 4, 1963;
• The Decree on Ecumenism (Unitatis redintegratio), published on November 21, 1964;
• The Decree on Eastern Churches (Orientalium Ecclesiarum), published on November 21, 1964;
• The Decree on the Pastoral Office of Bishops in the Church (Christus Dominus), published on October 28, 1965;
• The Decree on the Training of Priests (Optatam totius), published on October 28, 1965;
• The Decree on the Adaptation and Renewal of Religious Life (Perfectae caritatis), published on October 28, 1965;
• The Decree on the Apostolate of Lay People (Apostolicam actuositatem), published on November 18, 1965;
• The Decree on the Ministry and Life of Priests (Presbyterorum ordinis), published on December 7, 1965;
• The Decree on the Church's Missionary Activity (Ad gentes divinitus), published on December 7, 1965;
• The Declaration on Christian Education (Gravissimum educationis), published on October 28, 1965;
• The Declaration on the Relation of the Church to Non-christian Religions (Nostra aetate), published on October 28, 1965; and
• The Declation on Religious Liberty (Dignitatis humanae), published on December 7, 1965.

Adjournamento

The party's over!

All the meetings have come to an end, and the delegates to the 2008 National Assembly of the NFPC are on the way back to their respective dioceses, cities, towns, villages and parishes, but not before at least a few of us take time to enjoy some of the local sights and sounds of Victoria.

One of the sights worth seeing is the home of the late Robert Dunsmuir and his family. Mr. Dunsmuir amassed his fortune by building one of the most formidable coal empires in Western Canada. With business interests which spread from Victoria to Nanaimo and from California to New York, he was what we might call a 'success' - at least in terms of those who call earthy wealth a hallmark to be heeded.

Mr. Dunsmuir built his home on an estate which originally covered 28 acres of land. Known as Craigdarroch Castle, it has served as a private home for the Dunsmuir family; as the site of the Craigdarroch Military Hospital; as Victoria College; provided offices for the Victoria School Board; as the Victoria Conservatory of Music; and finally as Craigdarroch Castle Historic House Museum.

If one wants to, it's possible to spend quite a bit of time in this historic mansion, viewing and appreciating all the nooks and crannies. No expense was spared when it was built, and there's a movement afoot now to restore it to its original granduer - not an easy task, and one which will surely take quite some time to complete.

While some of our brethren are taking advantage of the next few days to tour some of the riches and resources of Victoria Island, it seems that only hours after the meetings concluded, most of us were aboard various modes of transportation and headed for home. For some, that's a short hop on a ferry bound for Vancouver, and for others ... well ... trudging through airports comes to mind, but all is done with joy and thanksgiving for many blessings received this week, and for having met God along the way.

In the coming days, these blog entries will find their way onto the website of the National Federation of Presbyteral Councils, and other useful information and resources we uncovered this week will also be listed there. Stay tuned ...

Where do we meet God?

As the week of meetings came to a close this morning, it was time for us to practice what we've been preaching all week.

Having heard the words of wisdom offered to us by His Excellency, John Corriveau, OFM Cap, and having listened to the counsel of one of only a very few Canadian Council Fathers, and having taken a fair amount of time to consider the possible Jericho's - places where the NFPC might consider investing our energies in the coming months and years, we took a moment to reflect on the blessings that we ourselves have experienced during this week.

The theme of our week - Honouring our Priesthood: Where we meet God has led us to consider the wisdom of the Saints and to remember that each of us is ordained to be a 'little word' which models the redemptive love of God. Ours is a long history and we have a rich tradition from which to draw our wisdom. Throughout this history, and even today, God is present to us in many and varied ways. All we need to do is to have eyes to see, ears to hear, hearts to welcome and spirits willing to celebrate this presence.

We are grateful for the presence of our liaison bishops - John Corriveau, OFM Cap, and Richard Grecco - at our meetings this week. Unfortunately, His Excellency, Martin Currie, our liaison bishop from Eastern Canada could not be physically with us, but we know that he is with us in spirit. We look forward to continued collaboration with these and all the bishops of Canada as we continue our work in service to the priests who exercise their presbyteral ministry in this country.

Fire in the belly

This day began with a rare opportunity indeed. After the customary ablutions had all been observed, and once we had taken time to thank God for the gift of another day, we were ushered into what has become our conference room (at least while this illustrious event is taking place), for a two-hour meeting with one of only two living Canadian bishops who were present for the Second Vatican Ecumenical Council, which took place from 1962-1965 in Rome.

BTW, the two I have in mind are of course His Excellency, Remi DeRoo, the Bishop-emeritus of Victoria (BC) and His Excellency, James Hayes, Bishop-emeritus of the Archdiocese of Halifax. Interestingly enough, these two remaining Council Fathers live at opposite ends of the country.

Rare are the opportunities for priests and the general public to hear the stories of what actually took place during those meetings in Rome which formed the Church as we know it today. That's what makes this opportunity so special. We sat and listened as this octogenarian spoke for the better part of two hours about the necessity for all those who are involved in the ministry of ordained priesthood to have 'fire in the belly'.

The passion which was lit in the hearts of those who sat in the Basilica of Saint Peter for the deliberations, was more than evident in this man. Would that we priests who are busy about the Father's business would have a fraction of the enthusiasm he portrayed. We would have more than enough energy to continue the work of plowing the vineyard, inspiring the people of God, and modeling the life of a disciple.

If one wants to find the fuel to ignite the fire that burns deep within, Bishop DeRoo is convinced that all we need to do is return to the documents of Vatican II. Here are a few insights that may be helpful:

• According to Bishop DeRoo, much about the mind of the Church at the time, especially in terms of the rights of workers, the place of women in the Church and the Church's mission of creating level playing fields for nations of differing fortunes was outlined in John XXIII's encyclical Pacem in terris
• The Council also spoke about the fact that only in Christ do we discover the full meaning of what human beings are meant to be. The Pastoral Constitution on the Church in the Modern World (Gaudium et spes) speaks to this very subject:

22. The truth is that only in the mystery of the incarnate Word does the mystery of man take on light. For Adam, the first man, was a figure of Him Who was to come,(20) namely Christ the Lord. Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear. It is not surprising, then, that in Him all the aforementioned truths find their root and attain their crown.

He Who is "the image of the invisible God" (Col. 1:15),(21) is Himself the perfect man. To the sons of Adam He restores the divine likeness which had been disfigured from the first sin onward. Since human nature as He assumed it was not annulled,(22) by that very fact it has been raised up to a divine dignity in our respect too. For by His incarnation the Son of God has united Himself in some fashion with every man. He worked with human hands, He thought with a human mind, acted by human choice(23) and loved with a human heart. Born of the Virgin Mary, He has truly been made one of us, like us in all things except sin.(24)

As an innocent lamb He merited for us life by the free shedding of His own blood. In Him God reconciled us(25) to Himself and among ourselves; from bondage to the devil and sin He delivered us, so that each one of us can say with the Apostle: The Son of God "loved me and gave Himself up for me" (Gal. 2:20). By suffering for us He not only provided us with an example for our imitation,(26) He blazed a trail, and if we follow it, life and death are made holy and take on a new meaning.

The Christian man, conformed to the likeness of that Son Who is the firstborn of many brothers,(27) received "the first-fruits of the Spirit" (Rom. 8:23) by which he becomes capable of discharging the new law of love.(28) Through this Spirit, who is "the pledge of our inheritance" (Eph. 1:14), the whole man is renewed from within, even to the achievement of "the redemption of the body" (Rom. 8:23): "If the Spirit of him who raised Jesus from the death dwells in you, then he who raised Jesus Christ from the dead will also bring to life your mortal bodies because of his Spirit who dwells in you" (Rom. 8:11).(29) Pressing upon the Christian to be sure, are the need and the duty to battle against evil through manifold tribulations and even to suffer death. But, linked with the paschal mystery and patterned on the dying Christ, he will hasten forward to resurrection in the strength which comes from hope.(30)

All this holds true not only for Christians, but for all men of good will in whose hearts grace works in an unseen way.(31) For, since Christ died for all men,(32) and since the ultimate vocation of man is in fact one, and divine, we ought to believe that the Holy Spirit in a manner known only to God offers to every man the possibility of being associated with this paschal mystery.

Such is the mystery of man, and it is a great one, as seen by believers in the light of Christian revelation. Through Christ and in Christ, the riddles of sorrow and death grow meaningful. Apart from His Gospel, they overwhelm us. Christ has risen, destroying death by His death; He has lavished life upon us(33) so that, as sons in the Son, we can cry out in the Spirit; Abba, Father.(34)

• Specifically regarding priests, the Council's Decree on the Ministry and Life of the Priest (Presbyterorum ordinis) has this to say about the charism of celibacy which priests in the Western Church (and some of the priests in the Eastern Church as well) are called to live:

16. (Celibacy is to be embraced and esteemed as a gift). Perfect and perpetual continence for the sake of the Kingdom of Heaven, commended by Christ the Lord(33) and through the course of time as well as in our own days freely accepted and observed in a praiseworthy manner by many of the faithful, is held by the Church to be of great value in a special manner for the priestly life. It is at the same time a sign and a stimulus for pastoral charity and a special source of spiritual fecundity in the world.(34) Indeed, it is not demanded by the very nature of the priesthood, as is apparent from the practice of the early Church(35) and from the traditions of the Eastern Churches. where, besides those who with all the bishops, by a gift of grace, choose to observe celibacy, there are also married priests of highest merit. This holy synod, while it commends ecclesiastical celibacy, in no way intends to alter that different discipline which legitimately flourishes in the Eastern Churches. It permanently exhorts all those who have received the priesthood and marriage to persevere in their holy vocation so that they may fully and generously continue to expend themselves for the sake of the flock commended to them.(36)

Indeed, celibacy has a many-faceted suitability for the priesthood. For the whole priestly mission is dedicated to the service of a new humanity which Christ, the victor over death, has aroused through his Spirit in the world and which has its origin "not of blood, nor of the will of the flesh, nor of the will of man but of God (Jn 1:13). Through virginity, then, or celibacy observed for the Kingdom of Heaven,(37) priests are consecrated to Christ by a new and exceptional reason. They adhere to him more easily with an undivided heart,(38) they dedicate themselves more freely in him and through him to the service of God and men, and they more expeditiously minister to his Kingdom and the work of heavenly regeneration, and thus they are apt to accept, in a broad sense, paternity in Christ. In this way they profess themselves before men as willing to be dedicated to the office committed to them-namely, to commit themselves faithfully to one man and to show themselves as a chaste virgin for Christ(39) and thus to evoke the mysterious marriage established by Christ, and fully to be manifested in the future, in which the Church has Christ as her only Spouse.(40) They give, moreover, a living sign of the world to come, by a faith and charity already made present, in which the children of the resurrection neither marry nor take wives.(41)

For these reasons, based on the mystery of Christ and his mission, celibacy, which first was recommended to priests, later in the Latin Church was imposed upon all who were to be promoted to sacred orders. This legislation, pertaining to those who are destined for the priesthood, this holy synod again approves and confirms, fully trusting this gift of the Spirit so fitting for the priesthood of the New Testament, freely given by the Father, provided that those who participate in the priesthood of Christ through the sacrament of Orders-and also the whole Church-humbly and fervently pray for it. This sacred synod also exhorts all priests who, in following the example of Christ, freely receive sacred celibacy as a grace of God, that they magnanimously and wholeheartedly adhere to it, and that persevering faithfully in it, they may acknowledge this outstanding gift of the Father which is so openly praised and extolled by the Lord.(42) Let them keep before their eyes the great mysteries signified by it and fulfilled in it. Insofar as perfect continence is thought by many men to be impossible in our times, to that extent priests should all the more humbly and steadfastly pray with the Church for that grace of fidelity, which is never denied those who seek it, and use all the supernatural and natural aids available. They should especially seek, lest they omit them, the ascetical norms which have been proved by the experience of the Church and which are scarcely less necessary in the contemporary world. This holy synod asks not only priests but all the faithful that they might receive this precious gift of priestly celibacy in their hearts and ask of God that he will always bestow this gift upon his Church.

Further references which may be helpful to augment this reflection will be published soon.

Reflections on the theme of priesthood

At the beginning of this week, I mentioned that among our illustrious group here in Victoria, we count not one but two of our three liaison bishops.

On Monday evening, His Excellency, the Most Reverend John Corriveau, OFM Cap., currently the Bishop of Nelson (BC) was invited to address the gathered assembly.

Since the theme of this year's gathering is Honouring our Priesthood: Where we meet God, we invited Bishop Corriveau to share some thoughts on the subject of priesthood today. Having served for many years as the Superior General of his Order, we were sure that he would have some good advise, and we were not wrong.

His Excellency has generously allowed us to reprint the text of his reflections, so here, in its entirety is the text of what he shared with us on Monday night:

Oh, by the way, his address is entitled 'Priesthood':

To celebrate the institution of the ministerial priesthood on Holy Thursday, the Church chooses the Trinitarian hymn from chapter one of the Book of Revelations:

“Grace to you and peace from Him who is and who was and who is to come and from Jesus Christ, the faithful witness, the firstborn of the dead and ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, who has made us into a kingdom, priests for his God and Father, to him be glory and power forever and ever. Amen.”

St. Bonaventure reminds us that God is a mystery of humble, self-diffusive goodness. Why humble? Because the turning of the Father toward the Son is the Father’s humility. Humility is not a quality of God, rather, humility is the essence of God as love According to Bonaventure, the one and same embrace of the Father which reaches out to the Son, reaches out to us as well. Even more, God bends low to embrace all of creation in humility. In Bonaventure’s view, the incarnation occurred not because of sin, but because of the overflowing, abundant and humble love of God. Trinitarian relationship breaks into time and history through the Incarnation and the Cross to become part of our human experience, and humility is its principle characteristic.

St. Francis saw with great spiritual clarity that the Feast of the Annunciation is not primarily about the Blessed Virgin Mary and the Feast of Christmas is not primarily about Jesus, but both celebrate the humble love of God, our Father. Francis writes that in the womb of the Virgin Mary, “this Word of the Father ... received the flesh of our human frailty.” [2LtF, 4 (Armstrong, I, p. 46)] In the incarnation, God reaches beyond divinity to embrace us in love.

Embracing the cross, Jesus mirrors the total self-giving love of the Father. As the Father bends low to embrace humanity in the incarnation – on the cross, Jesus reaches to embrace the Father in total, self-giving faith and love: “Father, into your hands I recommend my spirit.” (Lk 24:46) On the cross, Jesus reaches out in humble love to embrace our humanity even in the depths of sinfulness and alienation, he embraces our humanity caught up in the web of violence and betrayed and broken relationships. The cross is the infallible sign planted in history which indicates that no expression of our humanity is alien or separated from God’s redeeming love. An ancient icon of the Church shows Jesus rising to the Father holding Eve by one hand and Adam by the other. Jesus does not return to the Father alone, he bears all of humanity in his redeeming embrace. This total, self-giving love creates the Church. “(He) who loves us and has freed us from our sins by his blood ... has made us into a kingdom, priests for his God and Father.”

We are accustomed to the images of “the kingdom” to describe the Church, but Revelations adds the qualifier, “priests for his God and Father.” This qualifier takes deeper significance in the other readings of the Chrism Mass. The first reading of the Chrism Mass is Isaiah 61: “The spirit of the Lord God is upon me, because the Lord has anointed me; He has sent me to bring glad tidings to the lowly.” (Is. 61: 1) Scripture commentaries point out that when Isaiah speaks of his mission to “the oppressed ... the brokenhearted ...captives ... prisoners”, he is not speaking about a social class! Rather, he is speaking about a religious group, those who are faithful and, because of their faithfulness, have been pushed to the margins of their society. Isaiah 61 signals a dramatic shift in the history of salvation: It is not the temple, it is not the sociological nation of Israel, but it is this faithful remnant of believers who will receive the presence of the Lord God and reveal that presence to the nations.

The gospel for the Chrism Mass is Jesus’ visit to the synagogue in Nazareth in Luke 4: “The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor.” (Lk 4: 18). It is obvious that the church wishes us to interpret Luke 4 in light of Isaiah 61. Jesus mission to the poor is not that of a social reformer. He does not take the role of a zealot, marching at the head of an army of the disadvantaged demanding justice and vindication. Rather, He appealed to the deep yearning for God in all whom he met: Nicodemus, the rich young man, woman at Jacob’s well, the apostles and disciples, Zacchaeus and the woman who washes his feet. Jesus continues to reach out even when his appeal is met by hostility – scribes, pharisees – or cynical indifference – Pilate. His miracles touched the same yearning for God in the human heart – think of the woman suffering from haemorrhage: “If only I can touch his cloak, I shall get well” (Mt 9:21) – the Samaritan leper who returns to thank him – Bartimaeus, the blind beggar. Jesus assumes Isaiah’s mission to form a new people. Through his saving death and resurrection this scattered band of persons is transformed into a new people, his Church, “priests for his God and Father,” that is, signs of his healing, redeeming love for humanity, a hymn of praise for “his God and Father,” a ferment of change, a leaven capable of transforming a world of alienation and division:

“Peace be with you. ... As the Father has sent me, so I send you. ... If you forgive men’s sins, they are forgiven them; if you hold them bound, they are held bound.” (Jn 20: 21 - 23)

In the gospel of John, details are important. “He showed them his hands and his side.” (Jn 20: 20). Why does the glorified body of the resurrected Christ keep the ugly signs of the passion? Our world spends billions to wipe away physical imperfections! “He showed them his hands and his side” because they are signs and proof of his divinity! We see this at the beginning of chapter 20 of John. Peter and John run to the tomb. Peter enters first, he sees all of the signs that the resurrection of Jesus was not an improvised event! “He observed the wrappings on the ground and saw the piece of cloth which had covered the head ... rolled up in a place by itself.” (Jn 20:6-7). John very pointedly says nothing of Peter’s reaction. Why? Because Peter does not believe! When John enters, “He saw and believed.” (Jn 20: 8) Why did John believe while Peter did not? Because John stood beneath the cross. He witnessed the awesome redeeming love of the cross. It gave sense to the empty tomb. Only God loves like that. He showed them his hands and his side and then, “He breathed on them and said: Receive the Holy Spirit.” (Jn 20: 22). Through the Holy Spirit he entrusted to his Church the transforming power of his cross, that love which overcomes death itself. Again, details are important. “He breathed on them.” Scripture scholars refer us back to Genesis 2: “The Lord God formed man out of the clay of the ground and blew into his nostrils the breath of life, and so man became a living being.” (Gen 2:7). The Church, “priests for his God and Father” mediating the power of the Cross, bears within itself the power of bringing about a new creation.

According to Bonaventure, the one and same embrace of the Father which reaches out to the Son, reaches out to us as well. Therefore, just as Jesus is the “Word of the Father” made flesh, Bonaventure speaks of the human person as the “little word” of the Father. When that “little word” is spoken in and through our lives, God is made visible in the world. Does not the imagery of Bonaventure help us to understand our priesthood? Jesus is the one high priest, anointed to bring good news to the poor, to form a new people, “priests for his God and Father.” But we, too, have been anointed in our priestly ordination. In our priestly ordination, Jesus breathed on us and imparted to us his Holy Spirit, the power of his cross for the transformation of the world. To insert ourselves again into the imagery of Bonaventure, we are God’s “little words” anointed to form a new people, “priests for his God and Father”, through the power of the cross.

We return again to the Holy Thursday readings. It is significant that the Church turns to Chapter 13 of the gospel of John to commemorate the Mass of the Lord’s Supper because John, better than all other gospels, brings together Eucharist and Priesthood. The first 12 chapters of John’s Gospel highlight two important images: life and light. From Chapter 13 onward, love dominates. Two symbols bring love alive: the cross and the washing of feet. Commentaries tell us that these symbols are really one. In the washing of feet, John is teaching the Church how to bring the saving power of the cross to the world. The cross is saving power. By washing feet, the Church releases this saving power to the world. The meaning is all the more clear as Peter says to Jesus: “You will never wash my feet,” to which Jesus replies: “Unless I wash you, you have no share with me” (Jn 13:8). If the Church does not wash the feet of the world, the world will never understand the cross of Jesus Christ. The cross is understood and experienced through service. The Gospel of John (13:13) presents Jesus as the head, “the Lord and Master,” who bends low to wash the feet of others. As Jesus himself indicates in the Gospel of John, he was never more head of the Church than when he was washing feet. The priest is never more “other Christ” than in his acts of service and love. The mandatum has to be more than a liturgical gesture.

In John’s Gospel, imagery is very important. Jesus rises from the table and takes off his outer robe. This act symbolizes the stripping away of all signs of privilege and dominating power. In the same way, we must strip ourselves of every vestige of clerical privilege and domination in order to present the face of priestly service to the world. There is little need for us today to “take off the outer robe” of clerical privilege! That has already been done for us by the secular society in which we live. The secular world in which we live places full trust in its technologies as the principle instruments of human liberation. Technologies – products of our own human genius – contain within themselves all that is necessary to realize full human autonomy. God is not necessary. We are “omnipotent”! Religion is relegated to the realm of personal myth. Our world seeks to build a new humanism with no reference to God. The events of recent weeks expose the achilles heel of secularism. In secularism, the economy ultimately guarantees its goal, namely, full human autonomy. But our secular society is founded on an economy of greed which is far from egalitarian! The events of recent weeks confirm anew that the demon sin continues to confound the towers of Babel which our arrogance has sought to construct from the time of Genesis. In order to form his kingdom, “priests for his God and Father”, in this world, w e do not have to take off the outer robe of priestly privilege. However, we must constantly confront the desire to dominate which is endemic to the world in which we live. Paul reminds us, “Your attitude must be that of Christ (who) ... humbled himself, obediently accepting even ...death on a cross.” (Phil. 2: 5-6, 8) Contemplating Jesus in the mystery of the Eucharist and the Cross, our life and service becomes the “little word” which reaches out to those emarginated by the consumerism and greed of our world, those seeking the experience of God which only the selfless love of the cross can reveal. A priesthood modelled on the humble Christ builds a kingdom, “priests for his God and Father”, in our secular world. For only a humble Church can impart salvation to an arrogant world.

Healing presence

Today's schedule began with the celebration of Mass. The scripture readings for today proved to be extremely providential for the time that would lay before us during this day.

His Excellency, Richard Grecco, Auxiliary Bishop of Toronto presided at the Mass this morning, and provided a wonderful reflection on the scripture readings proper to this day. In particular, he focused on the fact that the word 'mystery' is mentioned repeatedly during the first reading from the letter to the Ephesians. From here, he invited us to reflect upon the reality that who we are as priests, and the work we do in living out the gift of our priesthood is not at all about earthly measures of success, but rather the living out of a mystery which is revealed to us as a gift from God himself. All we can do is to participate in this mystery - a reality which calls us to serve generously and at the same time challenges us to be rooted in faith and the truth of the gospel as we call God's people to follow in the footsteps of the Master.

Today was a day for looking backward and forward, and for giving thanks. As it turned out, today was about effecting healing, but more about that later in this post.

The mid-week day follows a somewhat different schedule from the rest of our normal pace during the NFPC National Assembly. Following the completion of the Mass, we moved into a working session during which Father Brennan (the same speaker who led yesterday's reflections) facilitated a discussion among the gathered representatives aimed at evaluating our present mandate. This morning was about asking the question, 'are we truly responding to the needs of the Church in Canada today?'

For the past number of years, the NFPC has continued to do some very good work, particularly in the field of providing resources to assist in the well-being of priests. There comes a time in the life of all healthy organizations when we must revisit the aims and purposes for our existence and honestly ask ourselves if we are responding to the original expectations or whether the perceived needs have changed due to other factors in the modern-day situation.

We therefore began the session by prayerfully considering the words of the NFPC's vision statement, and asking ourselves if we are still comfortable with this wording in the light of the realities faced by the priests in Canada today. Then we reviewed the 'blessed history', the story of our beginnings as well as the major twists and turns along the road of faith that has brought us to this moment. This latter exercise was helpful both for newcomers (a fair number of the delegates who are here in Victoria have only been involved with the NFPC for a very short time) and for veterans alike.

Having reviewed both our lived history and the wording of the vision statement, we then spent a considerable amount of time revisiting the effectiveness of our work and asking the necessary questions so that we might begin to assess our own effectiveness in terms of reaching the goals set forth in the vision statement.

This is hard work, and it needs time to mature and percolate in the minds and hearts of our members so that the truth about where we need to concentrate our efforts in the coming days, weeks and months will be made clear.

Thankfully, we had only scheduled a morning of work on this topic for the day - each of us needed to unwind after this intensive but necessary exercise. It was therefore a blessing that the schedule permitted an afternoon and evening off from the regular routine of the week. Many of us took advantage of the afternoon (and some the evening as well) to enjoy the sights and sounds of this charming city.

As fate (or provindence) would allow, a few of us found our way to a well-known local eatery tonight which has existed for more years than many of us would like to count. In addition to the neighbourhood feel of the restaurant - one not unlike what I picture the fictitious Cheers bar must have been like - we were also treated to a soul-filled concert of music which made our hearts sing.

The Jewish tradition believes strongly in the principle of mitzvah, that is the understanding that often without knowing or realizing it, we partake in doing good or providing a healing experience for someone else. The fact that someone participates in a mitzvah also becomes a blessing for the one who unknowingly participates.

All we wanted to do tonight was visit a local eatery and enjoy a wonderful evening. As it turns out, we were to participate in a mitzvah which was meant to heal the souls of those who had this morning taken part in a very difficult moment in our history, revisiting some key reasons for the existence of the NFPC. We also were thanked for providing a blessing to the unknowing participants who were present tonight to provide live entertainment for the restaurant patrons.

One of the things I cherish about my involvement with the NFPC is the fact that those who sit at our table are keenly aware of the joys and struggles of the clergy in this country, and our thirst for healing, both in our own lives and in the lives of those we serve. Tonight was a living example of healing lived out for the benefit of those who had experienced a day filled with challenges and many blessings, and the best part of it is that in the end, unknowingly, our 'elder brothers in faith' played a part in the healing process. If only such moments were more abundant, perhaps we would be that much further along the path of dialogue with others, benefiting from their wisdom, and sharing our own.

For the gift of being able to participate in the mystery of God which constantly surrounds us, we stand in awe and give thanks.