Follow the 11918 2018 years September 2018 $1.00 Spirit

anniversary issue

This special edition celebrates the 100-year history of the Scarboro Foreign Mission Society. It is the final publication of Scarboro Missions magazine.

September 2018/Scarboro Missions 1 “I have come that

Volume 99, Number 1 they may have life, September 2018

Publisher: Scarboro Foreign Mission Society Editor/Designer: Kathy Gillis Website: www.scarboromissions.ca and have it to the full.” The Scarboro Foreign Mission Society (Charitable Reg. #11914 2164 RR0001) is a Roman Catholic missionary com- munity involved in mission overseas and in Canada. Founded in Canada in 1918 by Fr. John Fraser, Scarboro’s initial John 10:10 purpose was to train and send missionary priests to China. Forced to leave China after the Second World War, Scarboro began working in the Caribbean, Asia and Latin America. Scarboro Missions magazine publishes four editions each Photo above: Fr. Mike Traher at the blessing of a newly built chapel in the year, plus the calendar. The articles published represent the farming village of Malinaw (a name meaning “quiet, peaceful place” in opinions of the authors and do not necessarily reflect the Cebuano) in 1982. Located in the hills of Hinunangan on the island of Leyte, official position of the Society. Philippines, this community of faith-filled people endured much suffering Please address all inquiries to: Scarboro Missions, during the country’s armed conflict but trusted in God to carry them through. 61 Fairfax Crescent, Scarborough, ON, M1L 1Z7 They dedicated the chapel to the Sacred Heart of Jesus. Tel: 416-261-7135; Email: [email protected] (General) COVER (clockwise from top left): Msgr. John McRae and Fr. Ramon Serra in Printed in Canada and mailed from Toronto East L.P.P., China; Msgr. John Mary Fraser; some members of the 1938 mission band on Scarborough, ON. Return postage guaranteed. the Empress of Asia bound for China (L-R: Ben McRae, Michael Carey, Harvey ISSN 0700-6802 Steele, Tom Morrissey, Dan MacNeil, Gerard McKernan, Charlie Murphy, Ed Moriarty, and Grey Sister Mary Kenneth); Fr. Jack McIver, Philippines; Fr. Harvey Steele, Dominican Republic; Fr. John Carten, Japan; Bishop George Marskell, Brazil; lay missioner Beverley Vantomme, Malawi; staffperson Kathy Murtha, Scarboro Mission Centre, Toronto, Canada.

New address as of November 2018: Presentation Manor, 61 Fairfax Crescent, Scarborough, ON, M1L 1Z7; Tel: 416-261-7135

2 Scarboro Missions/September 2018 CONTENTS

Faithful to the Spirit The struggle for liberation By Jack Lynch, S.F.M. 5 Peruvians bring forth life in the desert Moments in mission: 1918-2018 8 By Rosina Bisci and Kim Paisley 89 A strange and distant land A diocese converted John Mary Fraser and his followers are off to China Chiapas Indigenous become subjects of their own history 92 By Danny Gillis 12 To be free of domination and dependence The heart of Scarboro Missions Witnesses to war and beauty in Nicaragua 93 Monsignor John E. McRae, co-founder 29 Together in mission as equals A door reopens Scarboro priests and laity in Ecuador 95 Scarboro missioners return to China 30 To witness the love of Jesus A better place to live A variety of ministries in Malawi and Zambia 97 Promoting the Antigonish movement 32 A rich interfaith experience A call from the Caribbean Support for the marginalized in a Buddhist country 100 Replanting seeds of Christianity in the Dominican Republic 35 Dignity denied The supreme sacrifice of Fr. Art MacKinnon 39 Working with migrants and displaced peoples By Luis Lopez, S.F.M. 102 Building community in Ocoa and Canada 41 Becoming Neighbours A profound evolution Catholic congregations respond to the needs of refugees Opening our eyes to the presence of God in Japan 42 By Peter McKenna, S.C.J. 103 To the land of many waters Working ecumenically for justice Encountering diversity in Guyana 47 The Justice and Peace Office Islands in the stream By Mark Hathaway, Ph.D. 104 Fifty-eight years of service in the Bahamas 52 Cry of the poor, cry of the Earth Breaking open the Word of God Justice, Peace and the Integrity of Creation The struggle for freedom and dignity in the Philippines 55 By Karen Van Loon 108 Autonomy in the local church Real commitment to faith Promoting lay leadership in St. Vincent and the Grenadines 60 A legacy of interfaith understanding and dialogue By Murray K. Watson, Ph.D. 114 Mission to Painted Rock A journey towards justice and peace 64 If these walls could speak Glimpses into the life of Scarboro’s Mission Centre Speak up! Language revitalization in Brazil By Kathy Murtha 118 By Ron MacDonell, SFM 67 Scarboro Missions magazine Talking with Diva Ninety-nine years of mission history 123 Fr. Ron MacDonell interviews Diva Eurico da Silva 68 Celebrating friendship Artisans of their own destiny By Frances Brady, O.L.M. 127 The Interamerican Cooperative Institute By Tom Walsh 69 Necrology 134 An invitation to laity The work of God’s Spirit continues Scarboro Missions takes the lead in church reform Building on our legacy 137 By Danny Gillis 71 Our heartfelt gratitude Finding a unique role Message from the General Council 139 By Gary Saulnier, Ph.D. 75 Health promotion through education By Carolyn Beukeboom 78 COLUMNS Dominican encounter with faith & hospitality Editorial By Dean Riley 80 By Kathy Gillis 4 Once a Scarboro missioner... In Memory By Danny Gillis 81 Rev. Kenneth Ignatius MacAulay By Frank Hegel, S.F.M. 128 Mission experience continues to inspire By Dan Anstett 83 Rev. Frank Anton Hegel By Louise Malnachuk 130 Signs of the times The impact of Vatican II on the Scarboro Foreign Mission Society Rev. Charles Joseph Hector Gervais By Michael Higgins, Ph.D. 86 By Danny Gillis 132

September 2018/Scarboro Missions 3 FROM THE EDITOR’S DESK

A labour of love and blessing

By Kathy Gillis

t’s hard to know what to say in the past 100 years of Scarboro’s thank. I’ll start with the brain- this, my final editorial. There mission history. There is so much storming done by the larger are mixed emotions—sadness to the Scarboro story both overseas Scarboro community at the 2016 Iat the ending of a 30-year vocation, and here in Canada. Even at 140 and 2017 Study Days, and at the a labour of love and blessing; and pages, it feels as though we’ve just 2017 General Chapter. These ideas a feeling of anticipation of things scratched the surface. Thankfully gained focus and momentum to come. What does God have in I did not do this work alone. At with the guidance of our Advisory store for any of us? my side the entire time was my Committee: Fr. Roger Brennan; This November, Scarboro husband and former lay missioner Anne-Marie Jackson, director of missioners will move out of their Danny Gillis. A gifted writer and the Jesuit Centre for Social Faith central house on Kingston Road, amateur historian, Danny also and Justice; and Joe Gunn, direc- their home for the past 94 years, brought his love for Scarboro and tor of Citizens for Public Justice where they first arrived as semin- wealth of knowledge of its mission and author of Journeys to Justice— arians, were formed and sent out and charism. Every article without Reflections on Canadian Christian to mission; the place where they a byline was written by him. Activism. A wonderful group of returned to on furlough, where We spent countless hours gifted people. they worked and did mission in poring over archival documents Many individual Scarboro mis- Canada, where they shared hos- with the help of Valerie Gauthier sioners and alumni contributed to pitality and friendship; the place in Archives. We cannot thank and reviewed articles on missions with memories of fellow mission- Valerie enough for her efficiency where they served. I cannot name ers long gone. and competency, for the historical them all for fear that I might forget The Spirit continues to lead as documentation she compiled and someone. Fr. John Walsh reviewed the Society enters a new phase in shared, and the files and photos the planning schema and early its journey of mission. Together she provided. Montreal-born drafts. Lay missioner Carolyn with three other religious con- Valerie came to Toronto to obtain a Beukeboom kindly helped with gregations, Scarboro Missions is Master of Information degree with the big job of proofreading. We moving to Presentation Manor, a a concentration in Archives and called on many people and all newly built seniors residence in Records Management. Archivist responded generously, especially Scarborough. Collaboration, soli- Fr. Dave Warren was fortunate to the writers, all of whom were darity, and simplicity of lifestyle welcome her to Scarboro Missions Scarboro missioners, alumni or have been some of the hallmarks after her graduation in 2016. She is associates with love in their hearts of Scarboro’s charism and will no a treasure. for this community and grateful doubt continue. We were also greatly assisted by for their experience with Scarboro I am filled with gratitude for having access to digitized issues Missions. the learning I have received, for of the magazine going back to We can only hope that we have the many prophetic, Spirit-filled the inaugural issue in 1919 and honoured this missionary endeav- people that I have worked with available on the Scarboro Missions our begun 100 years ago by the and met while at Scarboro. I will website. These provide an incred- esteemed founder, Msgr. John carry them with me always. ible 100-year history of mission. Mary Fraser.∞ I hope this issue does justice to There are so many people to

4 Scarboro Missions/September 2018 Faithful to the Spirit

By Fr. Jack Lynch, SFM

often feel like I have been defining missionary activity and its scope since the day I Iwas ordained. All of us at Scar- boro Missions have lived through years of change and new challen- ges, and we have new ones before us today. In all of it we have affirmed and continue to affirm that the Spirit of God has been with us, guiding, cajoling and pulling us into the future. In preparation for a general assembly of all members of Scarboro in 1987, I recall being asked to do research on the Fr. J.M. Fraser (R) supervises the start of the building of St. Joseph’s Church in Lungchuan, charism of our founder. At that China, with (L-R) his brother, Fr. William Fraser, and Frs. Paul Kam and Ramon Serra. 1928. time, all Roman Catholic religious communities were encouraged by Rome to engage in the re-founding The best articulation of the charism of our founder, or revitalization of our commun- Monsignor Fraser, was his faithful response to the ities, and to be faithful to the original charism of the founder. In movement of the Holy Spirit in his life, in the historical our case, Monsignor John Mary and ecclesial context of his time. Fraser had passed away just 25 years earlier, in 1962, and there ments because there were no living He founded a missionary society was a living memory of him, witnesses to refute them. Those of priests for China, ad gentes, to which in some ways really compli- of us who belonged to younger those who were not Christian; ad cated the task. communities still had members extra, outside of Canada; and ad As I met with people in differ- who at times spoke critically of vitam, for life. ent religious communities I soon the founders or foundresses and it I concluded that fidelity to discovered that those communities was a much more difficult task. the charism of our founder is a whose founders died many years After much discussion and discerned community response earlier had much less difficulty reflection, I came to the conclusion to the movement of the Spirit in identifying the charism of the men that the best articulation of the the present historical and ecclesial and women who founded their charism of our founder, Monsignor context, in the light of the Gospel, communities, and there was a Fraser, was his faithful response our missionary vocation and the limited amount of discussion and to the movement of the Holy history of our Society. controversy. They could say things Spirit in his life, in the historical We have discerned the move- about their founder’s accomplish- and ecclesial context of his time. ment of the Spirit in our lives and

September 2018/Scarboro Missions 5 “Our primary task as missionaries is to seek out and discern where and how God’s Spirit is present and active among those to whom we are sent, and this is essentially a contemplative exercise.” Michael McCabe SMA

in our history throughout our Schroeder, succinctly summarized 100 years as a missionary com- the teaching as it relates to the munity. In our discernment we missionary vocation: “Baptism have been greatly influenced by will be understood as the main the writings and reflections of Fr. ordination, giving every Christian Michael McCabe SMA, professor the privilege and duty to minister of Missiology at Tanganza College through a life lived in witness to in Nairobi, who wrote: the gospel in the world. Mission “Our primary task as mission- will be understood as part of aries is to seek out and discern Christian life.” where and how God’s Spirit is Based on the new insights and present and active among those theological understandings, all to whom we are sent, and this of us as religious communities Fr. Dave concluded, “There is essentially a contemplative have been drawn into a process of have been no foreign missions exercise. Only a contemplative identifying who we are and rewrit- since February 24, 1969. There spirit will enable us not to impose ing our Constitutions. I recall have been only sister churches. In our own agendas on the already a paper that Fr. David Warren, some cases our sister churches no existing dialogue between God SFM, presented for our consider- longer need—or want—foreign and people, but rather to enter into ation. It was entitled, “Mission clergy.” He went on to say that this dialogue with the heart and Rediscovered” and began, “The “mission lives on,” but it is search- mind of Christ and thus discover Foreign Missions died on February ing for an adequate description. God’s agenda. Only in prayer can 24, 1969.” At its General Chapter in 1974, we learn to respect the freedom On that day, the Vatican’s Scarboro Missions made a deci- of God who is present and active Sacred Congregation for the sion to invite lay women and men among people before our arrival Evangelization of Peoples issued to walk with us in mission. That and to respect the freedom of the an instruction abolishing the ius decision opened new horizons and people who are responding to God commissionis with which mis- experiences for all of us. Together in their own way.” sionary institutes like Scarboro we were challenged to acknow- When I look back over our Missions (that are under the ledge and reflect on the words of history there have been many authority of Rome) had exercised Michael McCabe: pivotal moments. One of great jurisdiction over specific territor- “Mission is an encounter with a significance was leaving China in ies. The instruction transferred the mystery, the mystery of a mission- the early 1950s and moving into jurisdiction of these territories or ary God whose love embraces the new areas and new ways of doing dioceses to local bishops. It used world and all of its inhabitants; mission. A second great moment to be that countries of the North the mystery of the Spirit of God was the Second Vatican Council were considered “the church,” and present in unexpected places and and its teaching on mission. countries in continents such as unsuspected ways because of the Two Divine Word missionaries Africa and Asia were “the mis- limits of our own life experiences and well-known theologians, Frs. sions.” Now they are no longer and our own cultural world; the Stephen Bevans and Roger P. “the missions;” they are the church. mystery of people’s participation

6 Scarboro Missions/September 2018 At our 2017 General Chapter, we celebrated our legacy in prayer and song, we rejoiced at how the Spirit of God has transformed us along the way, is present to us and is calling us into the future.

in the paschal mystery in ways we among whom we have served. providing new candidates with a have neither known nor imagined “At this time in our history, we peer group for ongoing support due to our limited religious experi- find ourselves at the frontier of and community life. That is why, ence or our experience of God letting go. In a profound spirit of after discernment and guided by from the perspective of our own openness and acceptance as we the Holy Spirit, we have taken a culture.” diminish, we look to others to bear decision to not accept candidates Mission is an ongoing dynamic the flame and grow into the new for the priesthood or for the lay process. Fr. McCabe continues: stewards of God’s mission, called program.” “This universal outreach of to love and share all that we have At our 2017 General Chapter, God’s mission (through his Word and who we are, as we accompany we celebrated our legacy in prayer and his Spirit) is the context in the outcast, the stranger, the invis- and song, we rejoiced at how the which we have to situate the mis- ible and those of other religious Spirit of God has transformed us sion of the church. The church is traditions who have become along the way, is present to us neither the source nor the primary our friends. While letting go of and is calling us into the future. agent of mission. God is. The more active ministries, through Mission today requires creativity church, and we who belong to it, prayer and companionship we under the guidance of the Spirit. are called to participate in a project are entering into a more profound We support all new initiatives that that comes from God and belongs reflection of the movement of the are faithful to the teaching of Jesus to God. Our mission, then, does Spirit. We believe that our mission and the mandate given to disciples not take over from the divine mis- is not finished, it is simply being everywhere. sion. We are called and sent rather transformed into a new reality, a We will continue to live the to further it and contribute to its continuing work of God’s Spirit.” Gospel wherever we are, for we fulfillment.” In a letter dated November 2017 are pilgrims in all parts of our jour- In our most recent Chapter to our benefactors and friends ney. In the face of this new reality, assembly in 2017, all of the we wrote: the words of our Scarboro Prayer Scarboro personnel present “As you may already be aware, of many years continue to inspire affirmed the following: Scarboro Missions, like many us: “God of life and goodness, we “Our 14th General Chapter has other religious communities, is are a pilgrim people, frail and been celebrated in the spirit of undergoing many changes to deal weak, and yet we are the work of our founder John Mary Fraser, in with the impact of our aging and your hands...We pray that we may celebration of his missionary spirit. declining membership. As a mis- walk joyously into the unknown... In the words of the prophet Micah sion society, we have continually (and) always be ready witnesses (6:8): ‘This is what your God asks promoted vocations and invited to the resurrection of Jesus, with a of you; to act with justice, to love others to join us. Yet in recent profound love to hold all peoples tenderly and to walk humbly with years, there have been very few in our hearts.”∞ your God.’ In the spirit of our inquiries for both priesthood and present Pope Francis, we have also lay missionary vocations. We have Fr. Jack Lynch was elected to his reaffirmed our own call as mission- had to take a hard look at our lim- fourth term as superior general at the aries to live simply and thereby ited possibilities of giving a good 2017 General Chapter. identify more closely with those formation to candidates as well as

September 2018/Scarboro Missions 7 MOMENTS IN MISSION

1918 • Archbishop Gauthier of Ottawa approves the foundation • Sisters Mary Catherine, St. Oswald, and St. Mary of China Mission College in Almonte, Ontario. Members of Anthony of the Grey Sisters of the Immaculate Conception, the Canadian hierarchy bless the new mission movement. Pembroke, Ontario, begin a year of missionary initiation at Wenchow, China, and arrive in Lishui on Dec. 8. 1919 • Fr. John Mary Fraser visits Rome and Pope Benedict XV heartily blesses the new college. 1931 • Fifth mission band leaves for Lishui: Frs. McGrath, • First issue of China magazine is published. Arthur Venedam, Joseph King and J.J. (Chook) MacDonald. Grey Sisters Mary Daniel and Mary Genevieve also depart. 1920 • Fr. J.J. Sammon goes to Kwei Yang, the first priest from • In recognition of his missionary accomplishments, China Mission College assigned to China. Fr. Fraser is honoured by the Holy See with the rank of • Fr. Daniel Carey is the College’s first ordination and protonotary apostolic and given the title of monsignor. leaves for Kwei Yang the next year.

1921 • At the suggestion of Archbishop Neil McNeil of Toronto, a new property is acquired near St. Augustine’s Seminary at the Scarboro Bluffs, Ontario. This marks the beginning of the St. Francis Xavier China Mission Seminary.

1922 • Fr. William McGrath joins the seminary staff and suc- ceeds Fr. Fraser as editor of China magazine in 1923.

1924 • The Ontario bishops appoint Archbishop McNeil (Toronto), Bishop M.F. Fallon (London) and Bishop M.J. O’Brien (Peterborough) to the seminary Board of Control. Also appointed are Fr. Fraser and Fr. McGrath. 1932 • Fr. Hugh Sharkey is recalled from China to establish • The bishops of Ontario appoint Fr. John McRae the Vancouver Chinese Catholic Mission to serve the city’s president and rector of China Mission Seminary. large Chinese population. He is assisted by the Grey Sisters. By 1940, the mission consists of a church and Canada’s first Chinese Catholic elementary school. Above: Fr. Sharkey with teacher Miss Violet Wong, Grey Sister Mary Gertrude, and kindergarten graduates. In 1948 Miss Wong receives the papal award, Pro Ecclesia et Pontifice, for her service. • Fr. McGrath is appointed the first prefect apostolic of Lishui and honoured with the title of monsignor.

1935 • Fr. James McGillivray dies of malaria in Lishui. The first death of a Scarboro priest. • Msgr. McGrath publishes The Dragon At Close Range, a notable contribution to mission literature.

• St. Francis Xavier China Mission Seminary is built at 1937 • Sino-Japanese War reaches Chekiang and mission 2685 Kingston Road, Scarborough, Ontario. The formal stations are bombed. opening and blessing is on Sunday, Sept. 21. 1939 • The Pope honours Fr. McRae, president of St. Francis 1925 • Fr. Paul Kam of China Mission Seminary is the first Xavier Seminary, naming him domestic prelate (monsignor). native Chinese to be ordained a priest in Canada. • Rome allots the district of Chuchow (renamed Lishui in 1940 • With the approval of its constitutions by the Holy See, 1935) in Chekiang (Zhejiang) province to the new seminary. St. Francis Xavier China Mission Institute becomes the • First group departure ceremony at St. Michael’s Scarboro Foreign Mission Society on June 11. Cathedral, Toronto, on Dec. 13, for priests leaving for China. • Fr. William Matte and Fr. Ed Moriarty are recalled from Frs. Fraser, Vincent Morrison and Ramon Serra, the pioneer China to open missions for the Chinese in Victoria, BC, and mission band, sail from Vancouver on Dec. 26. in Toronto, respectively. • Fr. Aaron Gignac dies in Lishui after an appendectomy. 1930 • First ordination in the seminary chapel: Bishop • The number of Scarboro priests stationed in China Alexander MacDonald ordains Fr. A.J. (Sandy) MacDonald. peaks at 38.

8 Scarboro Missions/September 2018 1941 • First General Chapter of the Scarboro Foreign Mission 1953 • Guyana mission established. Society convenes. Msgr. McRae elected first superior general. 1954 • Bahamas mission established. • Msgr. Fraser, en route to China, is stranded in Manila, • Fr. McKernan is the last Scarboro missionary expelled Philippines, for more than three years after Japan bombs the from China. city on December 8 and occupies the country. 1955 • Mission established in Southern Leyte, Philippines. 1942 • Japanese forces invade Lishui, nine Grey nuns and 14 Scarboro priests trek 2,500 kms to reach safety in western 1956 • Mary Monaghan from Prince Edward Island donates a China. Eleven other priests are held in squalid internment student dormitory to adjoin the seminary in Scarborough. camps. • Scarboro House is officially opened in Antigonish, Nova Scotia, and Fr. Jack McIver is appointed superior. 1943 • Dominican Republic mission is established; the Society’s first overseas mission outside of China. 1957 • St. Vincent and the Grenadines mission established. • Society opens a novitiate at St. Mary’s, Ontario, with Fr. William Amyot as superior. 1959 • 3rd General Chapter; Fr. Frank Diemert elected superior general. 1946 • Fr. Jack McGoey is named director of the Catholic • Completion of the main chapel and administrative build- Welfare Committee of China and is later succeeded by ing adjoining the St. Francis Xavier Seminary. Fr. Gerard McKernan. 1960 • Fr. Frank O’Grady becomes the English-speaking secretary of the Canadian Catholic Office for Latin America.

1961 • Mission established in Itacoatiara, Brazil.

1962 • Msgr. Fraser dies in Osaka, Japan. • The Second Vatican Council opens in Rome.

1964 • Fr. Harvey Steele establishes the Interamerican Cooperative Institute in Panama.

1965 • Fr. Arthur MacKinnon is assassinated in the Dominican Republic. 1947 • Msgr. McGrath (R) launches a North American pilgrim- • Mission in St. Lucia is established. age with the statue of Our Lady of Fatima in Ottawa. The • Fr. Paul McHugh is named Prelate Nullius (monsignor following year, Fr. Pat Moore (L) begins a world tour with the with the powers of a bishop) for the prelacy of Itacoatiara. He Pilgrim Statue. attends Vatican II and is consecrated bishop in 1967. • Scarboro missioners establish first credit unions in the Dominican Republic at Yamasa and Monte Plata. 1968 • 4th General Chapter; Fr. Paul Ouellette elected superior general. 1948 • Scarboro establishes a mission in Japan. • Society membership peaks at 161 ordained priests. • Kenneth Turner is consecrated Bishop of Lishui. • The fifth of five Scarboro parishes in the Philippines also starts a credit union. The Sts. Peter and Paul 1949 • 2nd General Chapter; Fr. Thomas McQuaid elected Cooperative in Hinunangan has received national awards superior general. and is still going strong.

1950 • China magazine is renamed Scarboro Missions. 1970 • Society begins a study on the possible admission of lay members. 1951 • Communists overrun China and all foreign priests and nuns are put under house arrest while awaiting permission to 1972 • Fr. Bill Smith appointed director of the Latin American leave the country. Missions Office of the Canadian Catholic bishops in Ottawa. In 1975 he joins Development & Peace as Latin America 1952 • Frs. Kam and Venedam are imprisoned. Venedam project officer. is released from solitary confinement in 1954. Fr. Kam is imprisoned until 1957 and dies on Feb. 1, 1958. 1973 • Scarboro Missions joins and provides leadership to the Canadian ecumenical coalitions for social justice.

September 2018/Scarboro Missions 9 MOMENTS IN MISSION

1974 • 5th General Chapter; Fr. Mike O’Kane elected superior • 7th General Chapter; Fr. MacAulay re-elected superior general. Chapter undertakes to assist lay people to realize general. Chapter uses the term “associate member” to their call to mission and expresses an openness to a new describe the inclusion of lay missioners in the Society. form of community life that would include lay missioners. • The Formation-Education Department is founded with 1983 • Scarboro ends its mission in Southern Leyte, Fr. Clair Yaeck as coordinator and Fr. Tim Ryan as student Philippines, and continues in Mindanao. community moderator. • After serving in Japan, Fr. Bill Schultz is assigned to Peru where he lays the groundwork for Japan’s first lay mis- 1975 • Mr. Tom Walsh is the first lay candidate to be accepted sion program to allow Japanese Catholics to serve overseas. into the formation program and joins five priest candidates at the new student community house in Toronto’s Kensington 1984 • Frs. Joe Curcio, Gerry Donovan, and Dan O’Hanley Market area. are assigned to Nicaragua at the request of the American • Fr. Jack Lynch joins Edmonton diocesan priest Capuchins. Fr. Denis Hebert working in Lima, Peru. • Scarboro Missions constitutions promote respect for • Society opens student community and promotion centre and cooperation with other religions. in Edmonton. 1985 • Fr. Ryan appointed director of Canada’s Inter-Church 1976 • Fr. John Walsh is appointed co-director of the Committee on Human Rights in Latin America. Ecumenical Forum together with Chilean Arturo Chacon of the United Church in Canada. 1986 • Witnesses of Hope, newsletter of the Justice & Peace Office, is published for the first time. 1978 • 6th General Chapter; Fr. Ken MacAulay elected superior general. • The Chapter mandates Scarboro Missions’ participation in and financial support of the interchurch coalitions. • The newly elected council inaugurates annual three-day October meetings for all members living in Canada. • George Marskell is consecrated Bishop of the Prelacy of Itacoatiara, Brazil.

1979 • Fr. Mclver leaves for South Africa to teach cooperatives in the Diocese of Eshowe, Zululand. By 1984 he establishes the country’s first registered credit unions. • Fr. Brian Swords is invited by Chinese authorities to teach English at the Dalian Foreign Language Institute. He is 1987 • First ever pre-Chapter Assembly of all missioners takes the first Scarboro missioner to re-enter mainland China. place as part of a new renewal process initiated by the • Fr. Bill Schultz helps to establish the Toronto Japanese General Council in 1986. Catholic Community chaplained by a succession of Scarboro • 8th General Chapter; Fr. Swords elected superior gen- missioners who served in Japan. eral. The Chapter mandates the creation of a Department of Lay Association. 1980 • The Justice & Peace Office is established. Fr. Tim Ryan • Fr. Yaeck is appointed to lead the renewal process. is its first director. • In cooperation with the Archdiocese of Halifax, the 1990 • First Chapter of Affairs convened to evaluate the Society expands its Peru mission to the city of Chiclayo. renewal process. • Fr. Charlie Gervais is assigned to a new area of • Fr. Robert Hymus in the Dominican Republic is hon- mission presence in Bukidnon, Mindanao, Philippines. oured with the title of monsignor. • Mission team begins three years of service in the Diocese of San Cristóbal de Las Casas, Chiapas, Mexico. 1991 • St. Vincent and the Grenadines mission closes. • Lorraine Reaume and Tim Richards are assigned to 1981 • Fr. Joseph Curcio spends a year of presence among Scarboro’s mission in Peru but with escalating tensions in the Bijago people in Guinea Bissau through the Italian that country, they are instead sent to Cochabamba, Bolivia, Foreign Mission Society. where they join a Maryknoll mission team for two years. • The Brazilian bishops’ Land Pastoral Commission 1982 • Lay missioner Tom Walsh succeeds Fr. Joe McGuckin receives the Right Livelihood Award (alternative Nobel as administrator of the Interamerican Cooperative Institute in Peace Prize). Bishop Marskell, vice president of the Panama. Commission, travels to Stockholm to accept the award.

10 Scarboro Missions/September 2018 1992 • Termination of mission presence in Nicaragua. 2010 • Ecuador and Thailand missions close. • 9th General Chapter; Fr. Swords re-elected superior general. Chapter is unable to agree on a form of lay associ- 2012 • 13th General Chapter; Fr. Swords elected superior ation, but a Lay Mission Office is established the next year. general. • Dominican Republic and Bahamas missions close. 1993 • Scarboro Missions celebrates its 75th anniversary, its • Fr. Ray O’Toole is named secretary general of the 50th year in the Dominican Republic and its 45th in Japan. Federation of Asian Bishops’ Conferences in Hong Kong; • Peru mission closes and mission in Ecuador begins. the first non-bishop to hold this post. He begins a second four-year term in 2016. 1995 • Fr. Lou Quinn awarded the Order of Canada. He also receives the papal medal, “Augustae Crucis Insigne”, Pro 2013 • Malawi mission closes. Ecclesia et Pontifice. 2014 • Justice and Peace Office is renamed Justice, Peace 1996 • Mission to Malawi begins with the arrival of lay mis- and Integrity of Creation Office. sioners Beverley and Ray Vantomme. Mary Rowlands is • Scarboro Missions decides to divest from fossil fuels. assigned to Zambia for two years. 2016 • The central house and property at 2685 Kingston Road 1997 • Fr. Frank Hegel is named rector of Christ the Good in Scarborough, ON, is sold to the Toronto District Catholic Shepherd Seminary (Seminario Cristo Buen Pastor) in School Board. The proceeds from the sale are distributed Riobamba, Ecuador, established for campesino and Indigenous to organizations that share the vision of Scarboro Missions men desiring to be “poor priests who serve the poor.” and support its charism. In allocating these legacy funds, • 10th General Chapter; Fr. Jack Lynch elected superior Scarboro Missions honours the intention of its benefactors. general. • Fr. Luis Lopez is assigned to Honduras.

1999 • Scarboro Missions Interfaith Desk is established under 2017 • 14th General Chapter; Fr. Lynch elected superior gen- the direction of Fr. Ray O’Toole. eral. The Chapter makes a decision not to accept any future • Fr. Ambrose MacKinnon in the Bahamas is named candidates seeking ordination to the priesthood. monsignor. • Scarboro winds up the lay mission program and the • Fr. Hugh MacDougall is assigned to work with the remaining five lay missioners complete their mission service. Quebec Foreign Mission Society in the parish of San José • The Mission Centre, Interfaith Department, and the in Bahia Honda, Havana, Cuba. On Nov. 13, 2001, he was Justice, Peace and Integrity of Creation Office are closed. killed in a traffic accident and is buried there. • Guyana mission closes.

2000 • Mission to Thailand begins with lay missioners 2018 • The final magazine issue is published after 99 years. Georgina and Paddy Phelan. • At their 2018 provincial’s dinner, the Jesuits of English • Scarboro Missions Golden Rule poster is published. Canada honour Scarboro Missions with the Magis Award for its 100 years of service, its contribution to the Church’s mis- 2001 • The Interfaith Department is established. sion, and its work in social justice and interreligious dialogue.

2002 • 11th General Chapter; Fr. Lynch re-elected superior general. • Scarboro Missions Golden Rule poster is presented to the assistant general secretary of the United Nations and is put on permanent display at UN headquarters (New York).

2005 • Japan mission closes.

2007 • 12th General Chapter; Fr. Lynch is re-elected superior general. • The day of Fr. Lou Quinn’s death, Oct. 11, the president of the Dominican Republic, Leonel Fernández, declares a national day of mourning. • In Nov. 2018 Scarboro Missions, along with other religious congregations, relocates to Presentation Manor, a 2009 • Philippines mission closes. newly built seniors’ residence in Scarborough. The General • Scarboro Missions develops and adopts an Ecological Council, Financial Office and Archives operate from there. Mission Statement.

September 2018/Scarboro Missions 11 A strange and distant land John Mary Fraser and his followers are off to China

By Danny Gillis

One evening when I was serving the Kaiser Wilhelm when she Fr. John Fraser sailed from censer bearer at vespers, I went into sailed the next day for Europe. Vancouver on the S.S. Athenia, a the adjoining chapel to light the In 1896 the young nation of small ocean liner compared to charcoal. It was dark. Father Cruise, Canada was itself a mission terri- those he’d taken on the Atlantic. the curate, was kneeling there praying. tory and John intended to serve at There was only one other pas- I had never spoken to him before. home. However, Collegio Brignole senger in first class, an American Without introduction he said, “Would Sale was a mission seminary architect on his way to Peking you like to be a priest?” I said, “Yes!” conducted under the auspices (Beijing) to build the US Embassy. I was overjoyed and raced home to tell of the Sacred Congregation for One day the architect called Fraser them the good news. the Propagation of the Faith to look outside. Fraser writes: Pillar of the Kingdom (Propaganda Fide) in Rome, and “The waves were mountain J.M. Fraser autobiography visits by returned missionaries high. The wind was howling and were not uncommon. Their stories blowing heavy steel cables into awakened John Fraser’s inter- curves as if they were clotheslines. ohn Fraser, an altar boy at St. est in the work of the church in We had run into a typhoon. The Mary’s parish in Toronto, was non-Christian countries. Before architect and I went upstairs to the J14 years old when he accepted finishing his studies, he made up music room, but soon came down, this invitation to become a priest. his mind and on July 14, 1901, he afraid that the upper structure Born in 1877, Fraser was the was ordained as a missionary would be blown away. The captain, ninth of 11 children of William subject to Propaganda Fide and seeing that he could not steer in Fraser and Joanna Chisholm, a assigned to the Diocese of Ningpo the face of the storm and that the hard-working and saintly couple in Chekiang, China. Following the ship was being driven backward who had come to Canada from European custom he took another instead of forward, turned the Scotland in 1872. Two of their six name at his ordination, Maria. He boat completely around to run daughters became nuns and two had the name tattooed on his arm with the storm. At that moment, a of their five sons became priests. and from that day he was known gigantic wave struck her broad- In those years, Toronto had as John Mary Fraser. side and went completely over no seminary. Aspirants for the her, smashing the skylights of the priesthood were sent either to A rough beginning music room where we had been a the Grand Seminary in Montreal It was a sad parting at the Union moment before and pouring down or to Collegio Brignole Sale in Station, Toronto, for the family and through the ship. We hung on to Genoa, Italy. Fr. John Cruise who the few friends who were there. I was the banisters for dear life. For 150 had befriended young Fraser was going alone into the great unknown to miles we ran with the storm in the himself an ex-Brignoliano, so the the mysterious land of China, to tackle direction of America, before turn- college in Genoa was chosen for an outlandish language and to meet ing and continuing our journey John’s studies. It was quite an with I did not know what fate. The westward...” adventure at 19 years of age to go anti-foreign Boxer uprising, in which For one poor sailor it was his on such a long voyage. The train many persons were martyred, had last voyage. For John Mary Fraser took him from Buffalo to New barely been quelled. I did not expect to it was the beginning of a tumul- York and from there he boarded last more than a year. tuous 61-year missionary career.

12 Scarboro Missions/September 2018 As was the custom, the bishop of Ningpo, Paul-Marie Reynaud, bestowed a Chinese name on the new missionary three days after his arrival in 1902. Fraser’s name was Vaen- ko-dsu, meaning “Pillar of the Kingdom” (right, written in Chinese).

The S.S. Athenia reached Shanghai a week before Christmas of 1902. Three days later the young priest met the French missionary who had invited him to China, Paul- Fr. Fraser gives religious instruction to children in Ningpo. ca. 1906. Marie Reynaud, Bishop of Ningpo. As was the custom, the bishop He was also given charge of an communities than in evangelizing bestowed on the new missionary a immense mission district, 30 the Chinese. As well, there was Chinese name: Vaen-ko-dsu, mean- kilometres south, where he was a certain degree of anti-Chinese ing “Pillar of the Kingdom.” responsible for millions of souls sentiment among some of the Fraser’s first big task was to and had just one Chinese priest to missionaries. They lived in com- tackle the language, but there assist him. Pouring out his heart in pounds that separated them from were no English speakers to help a 100-page letter to his father, he the Chinese who perceived the him. However, Chinese students wrote, “Something has to be done church as foreign.” at the minor seminary in Chusan to bring the message of the Gospel Fr. Fraser’s solution was to could speak expert Latin. So it was and the grace of faith to these make the church more Chinese, through Latin that Fraser learned millions.” specifically to have it run by the dialect of the region. The most Fraser was troubled, but a plan Chinese bishops, not foreign talented seminarian, 21-year-old began to formulate in the young religious orders. His view was Hu Ruoshan, was chosen to be priest’s mind. “I feel the ineffect- that priests belonging to a reli- Fraser’s tutor. “After a month iveness of a single individual’s gious order would be divided and a half’s study,” Fraser said, “I efforts,” he said, “and I have come in their loyalties between their wrote a sermon in Latin and he to the conviction that I must go own superior and a Chinese helped me to translate it into back and seek help for this great bishop. He thought the best way Chinese. It took me another month endeavour.” to break through this barrier was and a half to memorize it so that I Fraser spent eight years in to appoint Chinese bishops and could understand and pronounce Ningpo before leaving China have the priests of their dioceses the words properly. I delivered it to seek help. By that time, he come under their full authority. in the seminary chapel on Holy had developed a clear structural Priests belonging to an order could Thursday, 1903.” critique of the Chinese church. not submit to this, but secular Twenty-three years later, in He was convinced the European priests could. His ultimate goal Rome, Fraser’s tutor Hu Ruoshan religious orders were part of the was to create a Chinese hierarchy made history as one of six Chinese problem. According to research for a Chinese church, replacing a bishops consecrated by the pope done by Scarboro missioner missionary model with an ordin- after a nearly 250-year lapse. Fr. Ray O’Toole, young Fraser ary church model. It was a concept “became disillusioned with the that was ahead of its time. Serving in Ningpo style of church in China. He When Fraser left China in the Having some language pro- could not understand the life of fall of 1910, he was a man with a ficiency, Fraser was appointed the missionaries who seemed to plan. He was determined to do curate at the cathedral in Ningpo. spend more time in their religious two things: plant seeds to bring

September 2018/Scarboro Missions 13 In 1926, after nearly 250 years, six Chinese bishops of the Catholic Church were conse- crated by Pope Pius XI in Rome. Bishop Hu Ruoshan (far left) was Fr. Fraser’s language tutor during Fraser’s first year in China. Long before the historic consecration in 1926, Frs. Anthony Cotta, Vincent Lebbe and John Mary Fraser had been outspoken advocates for a Chinese church headed by Chinese bishops.

secular priests to China, and “Return China to the Chinese and Ningpo agreed, and he wanted a then secure for them a diocese the Chinese will go to Christ,” and letter from him. The letter arrived led by a Chinese bishop. In New urged the Vatican to appoint bish- and made the cardinal abandon York he would propose that the ops of Chinese nationality. Lebbe the project. In the meantime the American bishops set up a mis- even became a Chinese citizen so Maryknoll Seminary was founded sionary college to train secular as to better advocate for a more on a different model.” (Vincent priests exclusively for China. He indigenous hierarchy. Lebbe Archives) would make the same pitch to the Fr. Lebbe and Fr. Fraser were The seminary to be built in bishops of Ireland. Part two of the contemporaries. They were born in Maryknoll, New York, would not plan was a restructuring of the the same year and were ordained be exclusively for China, as Fraser Chinese church. This would be in the same year. Lebbe first went proposed. Yet, its establishment delivered to Cardinal Gotti, head to China in 1901 and Fraser the was still good news. Fraser knew of Propaganda Fide in Rome. No following year. They had con- that before long America would one else was proposing such a one- versed and exchanged letters. be sending missionaries to China. two punch. Lebbe knew of Fraser’s support He then went to Rome to promote of an indigenous Chinese church the second part of his proposal—to A new vision of church and considered those efforts to be carve out a diocese in the great One of the most innovative in line with his own. He also knew province of Chekiang that would and impactful China missionaries the challenges facing Fraser. Lebbe be led by a Chinese bishop and of the 20th century was Vincent was already seen as a renegade staffed by such secular priests as Lebbe. Fr. Lebbe learned to speak within his own order. He knew the Maryknoll Fathers would send. and write in fluent Mandarin well the opinions of the man In Rome, Fraser met with Cardinal and interacted deeply with the whose diocese Fraser had designs Gotti, head of Propaganda Fide, Chinese. At a time when mission- on, Lazarist Paul-Marie Reynaud, and gave him the first word about aries belonging to religious orders the bishop of Ningpo. the new mission seminary in New were more socially at home with Writing to his friend Fr. Cotta in York. Cardinal Gotti assured him their own countrymen, Fr. Lebbe 1917, Lebbe reported on Fraser’s of Rome’s approval if he were became Chinese in look and in 1911 visit to the US: to launch a mission seminary in spirit (un chinois avec les chinois). “In New York everything went Canada. Fraser presented the He recognized injustices com- fine. (Cardinal Farley) assured him cardinal with his proposal and his mitted by his fellow Europeans of support for the seminary and rationale for a new church struc- in China and criticized religious that a priest would provide the ture in China. The cardinal was organizations for compromising, building. It is clear that this would impressed with the initiative, but or worse, to the benefit of their not be like the Foreign Missions in this case as well, Fraser was told home countries. Seminary, but a seminary to form that lines of authority would be Fr. Lebbe was a member of priests who would be accepted in respected. The cardinal would seek the Vincentian missionary society, the Vicariates in China and would the counsel of Bishop Reynaud. popularly known as the Lazarists. have no link to the seminary The answer from Ningpo was He and fellow Lazarist Anthony afterwards...However, the cardinal a firm no. Bishop Reynaud and Cotta employed the slogan, asked whether Bishop Reynaud of the Lazarist community opposed

14 Scarboro Missions/September 2018 Even though missionaries were foreign and looked foreign, Fr. Fraser believed the church did not have to project foreignness.

Frs. Anthony Cotta (left) and Vincent Lebbe. the project even though one of 1926, Fr. Lebbe attended the con- The man for Ireland their most prominent visionar- secration of the first six Chinese I traversed Ireland, preaching in ies, Vincent Lebbe, was a vocal bishops in St. Peter’s Basilica. The the cathedrals and churches on China, proponent of it. In his book, The six were Zhu Kaimin in Haimen, its vast pagan population and its need Catholic Church in China in the 20th Cheng Hede in Puqi, Chen Guodi for priests...I published a work on the Century, Claude Sautens, curator in Fenyang, Zhao Huaiyi in Chinese missions entitled “Unknown of the Vincent Lebbe Archives, Xuanhua, Sun Dezhen in Anguo China,” and had 10,000 copies explained the Lazarists’ oppos- and Hu Ruoshan in the new printed and placed in the pamphlet ition to Fraser’s forward-looking Diocese of Taizhou. racks at the doors of churches. But scheme. Fr. Ray O’Toole, in These six men became the first my principal object was to establish a summary of Sauten’s thesis, listed Chinese bishops of the Catholic seminary for China. I brought up the three main reasons why the Church in nearly 250 years, not question at the meeting of the bishops Lazarists opposed Fraser’s pro- only for China but also for all of at Maynooth. The proposition was posal to indigenize the Chinese East and Southeast Asia. That their favourably received...Cardinal Logue, church. First, it was proposed by consecration was at the hands of who was at the meeting, offered me a someone who could not accept the Pope and in Rome, the very house and 25 acres of land in County the authority of the French centre of the Catholic world, was Kildare as a source of revenue for the Protectorate; second, it aimed at also significant. proposed China Mission Seminary. putting secular priests in charge According to Paul Mariani writ- of a mission territory; and third, it ing in The Catholic Historical Review, Now it was time for Fraser would result in the gradual hand- the auspicious event signalled to cross the Atlantic once again, ing over of the entire diocese to “a new beginning for the indigen- still looking for priests to join Chinese clergy. ization of church leadership and his crusade. In New York he was These reasons show a distinct a decisive turning point toward invited to supper at the residence difference between Fraser’s vision a Catholic Church that was no of several Irish priests. One of the for the Chinese church and that longer simply Western but truly curates, Fr. Edward Galvin, was of the majority of Catholic mis- universal in its leadership, and is particularly interested in Fraser’s sionaries in China, those sent by still celebrated in China.” stories of China. Galvin, European religious orders. Even The dream of John Fraser, who had dreamed though missionaries were foreign Vincent Lebbe and Anthony Cotta of being a mission- and looked foreign, Fr. Fraser (who later joined the Maryknoll ary since boyhood, believed the church did not have Fathers) had become a reality. decided to go with to project foreignness. Bishop Zhao Huaiyi, spokesperson Fraser. He tele- The vision of a Chinese hier- for the six new bishops, wrote graphed his bishop in archy for a Chinese church to Fr. Cotta: “Behold your desire, Cork for permission eventually came to pass. Fraser’s conceived so many years ago, and three weeks proposal and Anthony Cotta’s arti- today fulfilled. Our consecration Edward Galvin, later, in 1912, the two founder of the cle in defense of a Chinese clergy, is the fruit of your labours and of priests began their Missionary both submitted to Rome, were the sufferings you have endured journey to China. Society of certain influences. On October 28, across the years.” St. Columban They were mid-ocean in Ireland.

September 2018/Scarboro Missions 15 when Fraser told Galvin of the the catechism, the long morning Fraser’s big break spadework he had done in Ireland. and evening prayers, and learn Fr. Fraser’s top benefactor in “And why did you not stay there three special prayer books and all of Canada was Dr. G.T. Foley, and continue it?” asked Galvin. a Chinese missal,” Fraser said. editor of The Catholic Record of “That’s for you to do. You are an “They had to listen to my daily the Diocese of London, Ontario. Irishman and can do it better.” instruction, given to the children, Week after week Foley published “But I am now going to China, and repeat it or write it the next Fraser’s letters and photographs. not to Ireland.” day. Some of them performed mar- His 30,000 subscribers scattered “You are going in the right dir- vellous feats of memory, repeating throughout Canada were getting ection,” answered Fraser. “You’ll every word of my instruction.” to know Fr. Fraser and his work need to be a few years in China Toward the end of 1917, in China very well. Other papers, as a missionary before you can Fr. James Walsh who was one of sick of a daily diet of stories about undertake the work.” the founders of Maryknoll visited the war in Europe, began to reprint During the next four years, Fr. Fraser in Taichowfu, Chekiang. Fraser’s well-written, offbeat Galvin often wrote to Fraser The first group of Maryknoll stories about China. The publicity urging him to go back to Ireland priests bound for Canton, South paid off. Knowing of Fr. Fraser’s and continue the work he had China, would be arriving in the desire for more missionaries, Dr. started. Like Fraser, he recognized fall of 1918. Fr. Fraser offered to Foley established a bursary for the the overwhelming task of saving act as a guide and accompanied education of priests. In four years, souls that was before them. Fraser Fr. Walsh to the south. He was in the fund raised $12,000 ($170,000 would always answer: “You are an Canton when more motivating in today’s money). Irishman. It is for you to go!” news from Canada arrived: Fraser travelled about Ontario When they met next in 1916 “One day The Catholic Register of and the Maritime provinces in Shanghai, Galvin, recognizing Toronto came in the mail. I read where he met bishops and spoke his responsibility, finally said, what was to me a startling arti- to priests and at parishes. Even “Well, I guess I must.” Fr. Edward cle. It was proposed to found in though his fundraising work in the Galvin would go home to found Canada a seminary to train priests States was always met with gen- the Missionary Society of Saint for the Northwest Territories. erosity and his lectures in Ireland Columban. In 1920, he returned Realizing that if such a work were were enthusiastically received, to China with the first band of undertaken, my pet scheme of Canada proved a much harder 17 Irish missionaries and later founding a seminary in Canada nut to crack. In Antigonish, Nova became bishop of their mission for China would be out of the Scotia, he received the blessing territory of Hanyang. question, I resolved to return to of Bishop James Morrison who The work of evangelization Canada without delay.” (Pillar of promised to bring up the question needed many workers. With the Kingdom) of a college for China missionaries the generous help of American In June 1918, taking with him at the priests’ retreat in 10 months’ benefactors, Fraser opened a one of his brightest catechists, time. As if Fraser could wait that training school for catechists and 21-year-old Paul Kam, John Mary long! He enrolled his Chinese graduated 10 young men the first Fraser sailed again for Canada. student Paul Kam in the philoso- semester. “They had to memorize phy program at St. Francis Xavier

16 Scarboro Missions/September 2018 Students at China Mission College in Almonte, Ontario, study Chinese with the help of fellow student Paul Kam (far left), ca. 1921. In 1918, 21-year-old Paul had been one of John Mary Fraser’s brightest catech- ists in China and returned with him to Canada to become the first student of the newly opened college. Paul was ordained a priest on June 6, 1925, the first Chinese priest ordained in Canada.

University in Antigonish and said, ‘to go ahead and found the Fraser of Toronto, a missionary continued on his way. college for China. I have seen the with ten years’ experience in China, Scarboro Missions histor- consultors and they all approve.’ addressed the apostolic students, it ian Fr. Wally Chisholm wrote: It was November 9, 1918, the ninth was indeed a red-letter day for me “Fraser’s first real break came when day of the novena and the day we and for several others. Here was he was searching for somewhere celebrate as Founder’s Day.” a totally dedicated man of God, to locate his mission college. He Six months later Fraser was serious, practical, in no sense frivo- was visiting a school in Almonte, again in Rome reporting person- lous, not even slightly humorous Ontario, a small town about 60 ally to Propaganda Fide about his in his appeal to critical teenagers. kilometres from Ottawa. He had new college. He obtained a private His address was highlighted by the just finished giving the school audience with Pope Benedict XV showing of a number of excel- children a lantern slide show on who imparted a special blessing lent photographs of the Chinese China when Fr. Canon Cavanagh, on the new endeavour. When people—Christians, pagans, farm- the pastor of the parish, said as the Holy Father asked him when ers, fishermen, coolies, officials, an aside that he had new accom- he was going to start his college, mandarins, bonzes, missionaries, modations for the students and Fraser told him, “It’s already native priests, native seminarians, did Fr. Fraser know anybody started. It has a superior, myself, churches, chapels, schools, dis- who wanted to buy and use an and a student, Paul Kam.” pensaries. Here, we felt, here at old, slightly used convent/school Within a year of getting last is a man who knows and loves complex. Fr. Fraser immediately approval for his college, Fr. Fraser his work!” said he would buy it if Archbishop had acquired teaching staff Fr. Dan Carey went on to tell Gauthier gave his permission for including Frs. Michael Caralt, J.J. how the tall, spare Canadian made the transaction.” Sammon and William O’Toole and, a surprise visit to the Carey home In his autobiography Fraser in October 1919, published the first and took the teenager on a described the suspenseful next issue of China magazine, precursor week of mission cam- few days and the steps he took to Scarboro Missions. paigning throughout to encourage the Archbishop of Limerick. Eight years Ottawa to grant his permission: The first sent later Fraser turned up “On November 1, All Saints Day, In a 1963 issue of the magazine, at the seminary where the Sisters and I began a novena Fr. Daniel J. Carey recounted his Carey was studying. to St. Joseph to obtain the desired first memory of John Mary Fraser: He was there to urge

permission. During the novena “It all goes back to a lovely day priests and seminarians Daniel Carey His Grace returned to Ottawa and in June 1911. Fifteen years old, I to come to Canada and Father Cavanagh went to see him. was completing my first year in help him establish a college to ‘Be sure to let me know by phone if the Apostolic School of Mungret train priests for mission in China. the archbishop gives permission,’ College, Limerick, Ireland. This These influences led the 23-year- I said in parting. In the afternoon school, staffed by the Jesuits, was old subdeacon across the Atlantic he phoned. The archbishop had designed to train and educate boys and, on a September night in 1919, given permission to start the col- who desired to serve on the foreign to the door of Fraser’s new college lege... ‘Tell Father Fraser,’ he had missions. When Father John Mary in Almonte, Ontario. Just over a

September 2018/Scarboro Missions 17 Fr. Daniel Carey (seated right), curate at the church in Shihtsien, Guizhou province, with parish priest Fr. Louis Puech, and two Chinese teachers. 1922. In 1925 Fr. Carey wrote Blazing the Trail, a memoir of mission in China. He returned to Canada in 1927 and transferred to the Archdiocese of Vancouver where he served until his death in 1984 at the age of 88. He was the first editor of the diocesan newspaper, the BC Catholic, and was named a monsignor. In 1968, he gave the keynote speech at Scarboro Missions’ 50th anniversary.

shock to the students of the China Mission College. Fraser urged him to remain, if not in Kwei Yang, then in the more settled harbour year later Daniel Carey became the of China magazine. Headlines of Hong Kong. After Sammon first priest ordained for the China announced: Father Sammon had been ill for 10 weeks, Bishop Mission College. Crosses the Yellow Sea; Father Seguin judged it better that he In 1921 Fr. Carey was on the Sammon Crosses Tonquin, Enters return to Canada and by August Empress of Asia steaming for the Heart of China; Father Sammon 1921 he was on his way home. Orient. As the great ship came Enters Walled Capital of Yunnan. Daniel Carey was more suited within sight of China’s coast, The 800-kilometre train ride to the life of a China missionary. Fr. Carey wrote to his mentor, from Haiphong in Vietnam to Bishop Seguin was impressed with Fr. Fraser: “And now, dear Father Yunnan, China, was the only the adaptability and stamina of and friend, I am almost in sight easy part of Sammon’s journey. the young Irishman. “He conforms of the land of my heart’s desire. Arriving in Yunnan still haggard willingly to the customs of the Through ten long years I have and thin from the seasickness he country,” the bishop wrote, “and prayed and longed for this day. endured throughout his Pacific is not delicate about the food. He Thank God and you, and that old voyage, he now faced an even loves the Chinese and I have every Irish mother of mine that I have more arduous overland journey: hope that he will succeed.” lived to see it.” 18 days through 800 kilometres In the beginning, Fr. Carey often Fr. Carey’s plan was to of mountain ranges that put the wrote inspiring missives to the meet Fr. John Sammon in Kwei Rockies to shame. At the end of seminarians at home about the fer- Yang (Guiyang), the capital of this dangerous trek by foot, by tility of the mission fields. He told Kweichow (Guizhou) prov- mule and by sedan chair, Sammon them not to put too much stock in ince in southwest China. finally arrived in Kwei Yang in tales of war-torn China; Kwei Yang Fr. Sammon was a well- mid-January 1921. had known only peace since his known priest of the A few months later, Fr. Carey arrival. This was not to last. Years Diocese of Pembroke, took the same route in the com- later, Carey described the mission Ontario, who had pany of Bishop François-Lazare territory he had been sent to: joined the staff of the Seguin. When Carey and Seguin “At that time, China was in China Mission College arrived in Kwei Yang, they found travail, striving to bring forth a in 1919. Fraser’s first job Fr. Sammon confined to his bed. new republican democratic way J.J. Sammon for the 29-year-old was to His health, never robust, broke of life. Local warlords were in have him travel through down soon after his arrival in constant conflict. Bandits, often the Maritimes and Ontario raising China. With his situation deterior- recruited from the ranks of discon- money and promoting vocations ating, Sammon wrote to Fr. Fraser tented, unpaid soldiers, reigned for the seminary. about his desire to go home. Fraser supreme. Crop failures meant In 1920, Fr. Sammon left for was alarmed. The missionary’s famine and starvation. Trade and China with the steps of his jour- return so soon after his triumph- travel between the provinces were ney well documented in the pages ant departure would be a great

18 Scarboro Missions/September 2018 LISHUI MISSION (formerly Chuchow)

almost at a standstill. Missionary college. Vocations were thriving. his college in Almonte became the activity was greatly curtailed.” By 1921 the students had out- first Chinese priest to be ordained By 1924, Fr. Carey advised his grown the building in Almonte, in Canada. At Paul Kam’s first superiors in Canada that Kwei so Fraser secured a large home, Mass, Dan Carey delivered the Yang was too remote and too known today as the Guild Inn, sermon and congratulated Paul difficult a setting for untested mis- for his seminary. Many students on persevering “through seven sionaries. He was recalled to do from Almonte were transferred years of prayer, self-discipline, promotional work in Canada. there. The property overlooked the intellectual and spiritual formation, Meanwhile a third mission- Scarboro Bluffs and required a six and difficulties great and small.” ary, the newly-ordained Joseph and a half kilometre journey to St. Paul had also taught Chinese Lachapelle, had landed in China Augustine’s Seminary for theology language classes three times a just before Christmas 1923. Like classes. Three years later Fraser week to his fellow students, some Sammon, he also suffered through acquired a location next door to of whom now knew the meaning his Pacific voyage and arrived St. Augustine’s, and even before a of a thousand Chinese characters, worn out and emaciated. He buyer had been found for his pre- could read fluently the primary remained in and near Hong Kong vious property, he began building school books used in China and studying Cantonese and assisting the new St. Francis Xavier China had learned to say their prayers in at the cathedral until chronic Mission Seminary. Located at 2685 Chinese. health issues, including tubercu- Kingston Road, the seminary was The other big news that summer losis, forced him to return home formally opened and blessed on was received in a telegram from in 1927. Sunday, September 21, 1924, and Rome: Allotted Chuchow, South During these trying times for remained the Society’s central Chekiang, Leaving soon, Fraser. the pioneer missionaries, grand house until 2018. Propaganda Fide had entrusted progress was being made on the a mission district to the priests home front. China magazine was Assignment in Chekiang of the St. Francis Xavier China reaching thousands of households. In 1925 the summer edition Mission Seminary. At last, John Hundreds of homes, churches and of China magazine reported on a Mary Fraser had secured a place schools were using mite boxes to momentous event. On Saturday, for English-speaking Canadians to collect funds for the new mission June 6, Fraser’s very first student at evangelize.

September 2018/Scarboro Missions 19 Back row, from right: Frs. Ramon Serra, Vincent Morrison, and John Mary Fraser—the first mission band to China—with five local catech- ists. Chuchow, 1926.

to arrive from Canada. Frs. William Amyot and Lawrence Beal were sent in 1928 and five Chekiang (Zhejiang) province were in the mission territory of more priests in 1929. It was the lies south of Shanghai, the mighty Chuchow (renamed Lishui in beginning of steady growth that port city on the Yangtze River. 1935). Fr. Dan Carey had returned would last a full decade. Between One of the province’s principal to China and was stationed in the 1920 and 1940 when World War cities, Ningpo (Ningbo today), was most accessible town, Tsingtien II put an abrupt and final end to where Fr. Fraser served as curate (Qingtian), 50 kilometres up the new assignments, Fr. Fraser’s in his first years as a missionary. Oujiang River from the port city of new organization sent 56 priests The portion of Chekiang that Wenchow. Further upstream, 100 to China. This was a significant would become so familiar to the kilometres from Tsingtien, was human undertaking, but in the Canadians was in the southern Lishui City, the centre of the mis- context of half a billion unevangel- part of the province. It contained sion territory. Here were Frs. John ized Chinese their efforts were but 26,000 square kilometres of terri- Mary Fraser, Joseph Venini and a small part of a huge soul-saving tory divided into 10 cities, seven Paul Kam. Five days distant from endeavour. Fr. Joseph Venini gave large towns and numerous villa- Lishui in the city of Lungchuan this helpful instruction to readers ges. The terrain was hilly, even (Longquan) was Fr. Ramon of China magazine: “When we say mountainous, and interlaced with Serra. Fr. Vince Morrison was at China we simply mean our little river valleys. Its population in a mission post in Yunhwo City mission district of Lishui, a very 1925 was approximately 1,500,000 and Fr. Fraser’s brother William small vineyard in the vast extent of people, 2,000 of whom were had been assigned to the city of the Flowery Kingdom.” Catholic. Sungyang. The Grey Sisters The first solemn departure cere- The mission’s most valuable mony for a band of China Mission travelling aid was its houseboat, In 1929 the first of several priests was held on December 13, nicknamed Xavier. On their first groups of Grey Sisters of the 1925, at St. Michael’s Cathedral upriver trip from Wenchow to Immaculate Conception of in Toronto. The group included Tsingtien, Fr. Carey and Fr. Venini Pembroke, Ontario, arrived in 42-year-old Fr. Vincent Morrison rode in Xavier with their bag- Shanghai. The three nuns, Sister from Prince Edward Island, gage and supplies piled high in a Mary Catherine, Sister St. Oswald Fr. Ramon Serra, a Spaniard, second craft. Fr. Carey wrote, “Our and Sister St. Mary Anthony and John Mary Fraser himself. boats were rowed, poled, pushed (Catherine Doyle, Christine Seeing the difficulties the pioneer and pulled by five men and a MacDonald and Catherine missionaries had encountered, boy through 32 hours of actual McHugh) were chosen from 25 of Fraser insisted on accompanying travel. The iron-like muscle of the their sisters who had volunteered Morrison and Serra. From now bronzed weather-beaten bodies for China. The three stood out for on, no novice China missionaries oftentimes strained taut in the their nursing and teaching skills. would be sent alone. They would struggle with the elements. And Getting off the boat in Shanghai, travel in groups of two or more. still they laughed and joked.” they were met by a rather gruff By 1927, seven Canadians Young missionaries continued John Mary Fraser. From Catherine

20 Scarboro Missions/September 2018 Frs. Joseph King and William Amyot set out by riverboat to establish a new mission in Huang T’an. 1933.

Doyle’s account of her missionary experiences, the story goes: “At the dock Rev. John Fraser, superior Grey Sisters Mary Genevieve (right) and Mary Daniel. Lishui, 1932. Sister Mary of the Lishui mission, and Sister Daniel (Annie O’Connor) died on May 11, 1943, in Yuanling where she had gone Mary Louise, a Sister of Charity, with some of the priests and sisters to seek safety during the Sino-Japanese war. She contracted typhus while caring for the sick. met them. Father Fraser gave them a very cool reception. The enthusiastic account of the sisters’ our medicine lasted. Fr. Serra reason for the unfriendly attitude reception in Lishui: told the remaining patients to call became apparent later. He had “The rain could not dampen at the convent where the sisters been greatly disappointed when the ardour of the huge crowd of would care for them. By three the Grey Sisters were chosen, as welcomers assembled far ahead of o’clock fully 100 had gathered at he preferred religious of another the landing stage. Just as the boats the mission gate and in the guard’s congregation.” drew up, however, the last drop room we held the first clinic. And The sisters were set to embark fell, umbrellas were put away and so it was every day afterwards. on the final leg of their journey to flags began to wave. There was Hundreds of thousands of sick join the China Mission Fathers in Father Serra! Yes, and the other would, through the years, seek Lishui when Fr. Fraser announced priests too, the catechists, school relief at our clinic. When the that their work would be held up children and Christians were there, patients were too ill to come, we for a year. It would take that long with many pagans thrown in for went to them...” to build a convent for them. luck to swell that happy throng. More Scarboro priests were In fact, John Fraser had already Out stepped the Sisters. A few arriving each year. There was a been recalled to Canada, an order words of greeting alone could be feeling of optimism about the that the 53-year-old missionary heard, so great was the noise of missionary venture. By 1931 there resisted even after Fr. Serra was the festive firecrackers and the were 11 priests and three Grey named temporary superior of the babble of enthusiastic voices on Sisters in Lishui with two priests mission. Ever the builder, he and every side...It was still the Feast. and four nuns slated to come the his brother William got a start on Our prayers had been heard and next year. Splendid new brick the convent, but headquarters our wishes granted.” churches had been constructed in remained firm that he was needed Within a few days of making Lungchuan and Sungyang. The back in Toronto. He finally gave in. their first sick call, the sisters main mission property in Lishui As the Fraser brothers set began to see large crowds gath- City contained a church, a rectory off, Frs. Serra and Amyot got ering for medical care. Sister and a convent all lighted by elec- a hurry on to finish the sisters’ Catherine Doyle recalled many tricity. Soon a clinic and a school convent before December 8, the years later: would be built. The Canadians’ principal feast day of their com- “We held an open-air clinic while progress was recognized locally munity. William Amyot wrote an

September 2018/Scarboro Missions 21 On November 2, 1930, (kneeling, L-R) Alphonse Chafe, Joseph King and Arthur Venedam are ordained in the seminary chapel. The three priests as well as Fr. McGrath (stand- ing, right) are assigned to Lishui. Presiding at the ordination is Andrew Defebvre, Bishop of Ningpo. Interestingly, four years earlier Defebvre had been the first bishop conse- crated by a native Chinese bishop. Msgr. Fraser attended the consecration, which was performed by Hu Ruoshan, Fraser’s former language tutor.

more boys we have in our school the more vocations we will have for the priesthood.” The prevailing belief of the missionaries was that those who and by Rome. Propaganda Fide bound priests would often meet died unbaptized would not attain raised the status of Lishui from a Protestant missionaries on their heavenly union with Christ. John district to a prefecture and Bishop Pacific crossings but would rarely Fraser made effective use of this Paul-Albert Faveau of Hangchow encounter them on dry land. missiology in promoting his China invited the Canadians to also More important to them were the Mission Seminary. In every issue, take up work in a second mission Catholic missionary perspectives China magazine related statistics district, Kinhwa (Jinhua), which and patterns. These had been prin- on the numbers of unbaptized bordered their new prefecture. cipally established by European Chinese who died with no hope of religious orders missioned to salvation. Teaching the faith China in the wake of dubious pol- Even more than Baptism, the Most of the priests came itical openings. missionaries’ greatest joy came in from devout Catholic families of In the mid-1800s, China’s defeat teaching the Christian faith and Scottish and Irish stock. They had in two Opium Wars had forced it experiencing its full flowering little contact or knowledge of other to reopen its ports to the imperial within their Chinese converts. In countries, races or faiths, but they powers of Europe. In a matter of a a moving tribute to “The Apostle were part of a church that knew its few generations, European clergy of Yuing Huo,” Fr. Vince Morrison highest calling was to be mis- and religious established central traced the faith development of sionary. They were encouraged in churches and outlying mission sta- an energetic boy he had baptized. their fervour by the “Pope of the tions, built up compounds around In his fervent desire to serve the Missions” Pius XI (1922-1939) who them and started schools, medical church, Yu Ching became a sac- proclaimed: “The Church has no dispensaries and hospitals. Lishui ristan, a catechist and a language other reason for existence than to where the Canadians were sent tutor for the Canadian priests. He extend the Gospel of Christ to all had been served by the Lazarists. delighted in explaining the mean- those people who still sit in dark- The underlying motivation for ing of the thousands of character ness and the shadow of death so the Canadian missionaries was combinations that make up the as to bring them under its salutary to build up the local church. This written language of the Chinese. influence.” meant building churches, teaching While working for a distant parish, Though the Canadian priests the faith, and increasing vocations Yu Ching became weakened by had little or no experience as and the number of converts. The tuberculosis and had to return to evangelizers on foreign soil, they importance of Chinese clergy was his father’s home to convalesce. did not enter a vacuum. Between always stressed. Fraser wrote He regained his strength and 1885 and 1925, 350 Canadians about the “great field of endeav- insisted on resuming his duties. served in Methodist, Presbyterian our...in the schooling of poor When he did, he fell ill again and and Anglican mission fields in children, whether they be pagan or died at his father’s home amid various parts of China. China- Christian. It is a sure thing that the visions of Mary, the Mother of God.

22 Scarboro Missions/September 2018 When any student at China Mission Seminary receives a letter from the priests in mission, it soon becomes common property and one is lucky to be next in line for the pages as they make the rounds.

Fr. Morrison wrote: “Yu Ching, you are gone from this earth bother with religion. He also noted, that their approach to the job was forever, but your spirit still lingers unsympathetically, that “many of the right one. It was a matter of and hovers near us. We will no the pagans I have come in contact constant improvising, of continual longer be awaiting tidings of you with through my catechist, tell me hardship and of primitive living and your work, nor looking for- that the rules of the church are conditions beyond anything they ward to the pleasant hours in your very hard.” In order to embrace had ever experienced at home. company. You are now far from Catholicism, the people had to Most of them did not question the company of mortal man; your accept new practices and beliefs, their vocation. They were content companions now are the blessed and they were forced to abandon just to bring the Sacraments to in heaven, where no more sickness widely practiced Chinese rituals. their Chinese converts—to baptize, will trouble you, no more anxieties For extended families, this could to give Holy Communion, to hear or worries will disturb your peace.” become a divisive issue. It was not confessions and to give Christian Challenges to evangelization uncommon for converts to return burial...but despite these problems, to their old ways, to “apostacize,” the Canadians made a number of The most obvious and unrelent- in the language of the priests. The real friends among the Chinese, ing challenge for the China church considered the ritualistic including some fervent Christian missionaries was the language. honouring of ancestors and idols families.” Not only did they find the spoken to be so sinful as to be worthy of word difficult but also the written excommunication. A discarded missiology language, which is based on sym- While many Chinese faced The missiology practiced by bolic characters, hundreds of them, a daily struggle to survive, the the Canadian priests was not the rather than on a phonetic alphabet. Canadians had a different kind of only historically valid approach. Though the written script was survival challenge. C.J. Eustace Another perspective espoused common throughout China, the who analyzed the SFM archival by Jesuit priest Matteo Ricci spoken language differed greatly records in the mid-70s wrote: (1552-1610) had once enjoyed from province to province and “Many of the missionaries favour with the church and with even from town to town. For never really mastered the Chinese some Chinese mandarins. In this reason, the Canadian priests language but most of them could 1659, Vatican prelates in charge needed the help of catechists make themselves understood... of Propaganda Fide sent these familiar with the local dialects. It There was a cultural barrier also. far-seeing instructions to Catholic was mainly through these skilled The missionary priests lived as missionaries: teachers that the priest communi- closely as possible together in a “What could be more absurd cated his message. Canadian way...So they lived their than to transport France, Spain, In their efforts at evangeliz- own lifestyle inside their own Italy, or some other European ation the priests encountered houses. There was also, it seems country to China? Do not intro- much resistance. Fr. Desmond fair to say, a continuing disillu- duce all that to them, but only the Stringer observed that many sionment in the type of mission Faith, which does not despise or people, especially in the cities, work they were doing...(It) often destroy the manners and customs were too busy making money to seemed far from clear to them of any people, always suppos-

September 2018/Scarboro Missions 23 The Canadian missionaries encountered an impossible array of challenges, but the most serious was the constant state of turmoil and conflict.

ing that they are not evil...Do mitted to Catholic converts. The attacks, the nearby Protestant your utmost to adapt yourselves announcement, made at a time of mission received a direct hit, kill- to them.” worldwide turmoil and warfare, ing every man, woman and child; This enlightened perspective was not mentioned then or later in more than 130 people. was not to prevail. Experiments China magazine. The famous Doolittle Raid with the use of Chinese in More than 25 years would pass (April 18, 1942) was the first bomb- liturgical celebrations and accom- before Vatican II would encour- ing of Japan during World War modations to cultural rituals and age missionaries to practice such II. The surprise attack, staged by Confucian philosophy were con- forms of cultural adaptation. It is American planes with extra fuel demned by Vatican decrees in the only a matter for speculation what tanks strapped to their fuselage, early 18th century. Confucian cus- this enlightened approach could was launched from an aircraft car- toms of honouring deceased family have meant had it been allowed to rier 1,000 kilometres off the coast. members were suppressed in flourish 200 years earlier. “We were delighted by the raid,” favour of Catholic dogma. Rome’s said Fr. Harvey Steele, “but it was challenge to what was known as Times of war the beginning of our sorrow.” the ”Chinese Rites Controversy” The Canadian missionaries The airfield in Lishui had angered the Kangxi Emperor who encountered an impossible array been intended as a designated issued an order that all mission- of challenges, but the most serious escape route for the US bombers, aries in order to obtain a permit was the constant state of turmoil but double agents working for to stay in China would have to and conflict. The death in 1926 the Japanese had turned off the declare that they would follow of Sun Yat Sen, revered founder runway lights. All 18 planes crash “the rules of Matteo Ricci.” The of the Chinese republic, set off a landed. Immediately afterwards, church would not relent and all struggle for power between the the Japanese army conducted proselytizing activities were halted. national government of Chiang a massive sweep, searching for Chinese Catholicism stagnated Kai-shek and a Communist move- surviving American airmen and 150 years later when mission- ment led by Mao Tse-Tung. The and inflicting retribution on the aries returned, it was with the Communists, or “Reds,” were par- Chinese who aided them. An esti- view that much of Chinese culture ticularly feared by foreigners. The mated 250,000 Chinese lost their and ritual was evil and that idol- civil war lasted for the next three lives during the brutal campaign. atry was rife in all circumstances. decades, however even these two In anticipation of such a rampage, Well into the Scarboro mis- warring factions joined together in the mayor of Lishui, a Catholic, sionaries’ time in China, Pius XII the face of a common enemy, the told the missionaries it was time broke with his predecessors on Imperial Army of Japan. to flee. Some priests went into the Chinese Rites Controversy. In Beginning in 1937, the Japanese hiding in nearby mountains until his first year as pope, Propaganda made a massive thrust southward they could return to their stations. Fide issued a new instruction on from Manchuria in an undeclared Most took the mayor’s advice and December 8, 1939, saying that war against China. Beijing fell to joined the refugees. these customs were no longer the invaders in June and Hong In the next six months, 14 considered “superstitious” but Kong and Shanghai in December. Scarboro priests and nine Grey an honourable way of esteeming There were repeated air raids on nuns would travel 2,500 kilo- one’s relatives and therefore per- Lishui. In one of these terrifying metres inland by foot, bicycle, boat

24 Scarboro Missions/September 2018 L-R, standing: Mike MacSween, Michael Maloney, Armie Clement, Frank Diemert, Andrew Pinfold. Seated: Charles Murphy, Lawrence Beal, Gerald Doyle. The priests were part of an exchange between the Allies and Japan of several hundred civilian prisoners. The priests had spent months in squalid internment camps in China. All eight arrived at Scarboro headquarters in Canada on the Feast of St. Francis Xavier, December 3, 1943. They were described as being “in good spirits after their 75 day, 22,000 mile journey, yet showing unmistak- able signs of the strain of the past five years of war.” Fr. Murphy planned to visit the families of Canadian soldiers he had minis- tered to in their final hours during the Battle of Hong Kong. and truck to arrive in Yuanling, many local families, impover- The People’s Liberation Army western China. They survived ished and homeless, presented a marched into Shanghai in May many brushes with death and pitiful problem. Rice was scarce 1949 and the Nationalist gov- all were ill with malaria and and I mean scarce! Drainage was ernment fled to Taiwan. Soon dysentery by the time they got clogged with the ruins of buildings Chekiang and indeed all of main- there. The sisters did nursing for and wells were filled up. Bubonic land China was in Communist two years until forced to return plaque struck viciously...And infla- hands. In June 1951 the Reds to Canada because of the war. It tion. Indescribable.” began to strike against the Catholic was in Yuanling on May 11, 1943, Church on several fronts, includ- that Sister Mary Daniel (Annie Communist takeover ing banning the Legion of Mary O’Connor) died of typhus, con- After the war, eight Scarboro whose members were militantly tracted while caring for the sick. priests and several Grey nuns defending the church. All foreign She was recognized as a martyr to returned to Lishui. Among them priests and sisters were put under duty. Some of the Scarboro priests was John Mary Fraser, now a house arrest while awaiting per- spent the war years in western monsignor, who was assigned to mission and necessary documents China while others escaped over Kinhwa. They barely had time to leave China. In Lishui, Bishop the Himalaya Mountains to India to clean up the debris and restart Turner, four Scarboro priests and and beyond. work when the civil war resumed. four nuns were confined to the Fr. Kenneth Turner arrived During this tumultuous time, on sisters’ small convent in the com- in China in 1939 and was one of September 29, 1948, Fr. Kenneth pound. The military confiscated those who remained in Lishui for Turner was consecrated the first many church properties and were the duration of the war. He said bishop of the newly formed ever present. that the war years made the vet- Diocese of Lishui. A month later On July 8, 1952, Frs. Paul eran missionaries forget what life Fr. Craig Strang wrote that the Kam and Arthur Venedam were was like in peacetime: government seemed determined arrested at the compound by 20 “The invasions, bombings and to hold on to power, but if it did Communist military police. The epidemics; the ebb and flow of collapse in the face of Mao’s Red others watched as charges were refugees in a sea of confusion, Army, everyone feared widespread read and the two men were seeking sanctuary from the storm chaos. “We will run out of money handcuffed, photographed and of fire and steel that rained down soon,” he wrote. “There may be a led away. They never saw Paul on them; the uprooting and tearing serious shortage of food. Bandits Kam again. apart of families; the terror-filled here are a little more daring than In October Fr. Strang, Fr. Alex cries of children and the mute formerly. On the whole, though, MacIntosh and the last remaining agony of the aged...and we were everyone is well and morale is Grey Sisters were permitted to powerless but for prayer. After high. The general attitude is that leave China. Bishop Turner was the withdrawal of enemy armies, we will stay as long as we can.” now the only Canadian in Lishui.

September 2018/Scarboro Missions 25 Music enthusiast Fr. Arthur Venedam and members of his choir. While in Lishui, Fr. Venedam made use of his Victrola and Gregorian music records. He directed a choir of 10 boys, teaching them choral singing and Gregorian chants. Ranging in age from 6 to 12 years (or until their voices changed), the boys’ first performance was the talk of the town after the Lishui mission’s 1932 Easter services.

He described the desolate situation Edward Galvin had as seen from his window: been ordered out “A bare thirty feet across the of the country and cobblestone lane are the gates of informed of the my Cathedral of the Sacred Heart, charges against him: padlocked these long eighteen “You have opposed and cruelest accusers was a “Judas” months. Elsewhere in the diocese obstructed the establishment of he had baptized in Lungchuan. the ban on public worship has an independent church in China; Fr. Venedam’s ordeal, which been in effect for varying slightly you have brought into being a he detailed in a 10-page article, shorter periods. No instructions reactionary organization called the “Away with him,” in the January or exhortations can be given to Legion of Mary; you have engaged 1955 issue of Scarboro Missions the faithful for we never see them. in anti-patriotic propaganda; you magazine, finally came to an end The fact of our being foreigners have disobeyed the orders of the on May 18, 1954, when his pass- further aggravates the cleavage government; you have destroyed port was returned and he was between pastor and flock, making the property of the people.” allowed to pass into Hong Kong. the least intercourse suspect. Our Fraser’s travelling companion After his release from prison Faith has been classified as the one in 1912, the man who founded and a year of recuperation in a with superstitions. Our youngest the Missionary Society of St. Cape Breton parish, Fr. Venedam (Chinese) priest, a man full of zeal Columban in Ireland, was a was assigned to Scarboro’s and energy and with a boy-like broken man, as so many were Chinese Mission in Victoria, BC. simplicity like Nathaniel’s, has when let out of prison. Branded Still suffering from his treatment been in chains since the end of a criminal and prohibited from by the Communists, he died in 1950 and I do not know even if returning to China, Bishop Galvin Victoria in 1958 and is buried in he lives. Between myself and the went home to Ireland and died of his home parish of Pomquet, Nova remaining native clergy any com- leukemia in February 1956. Scotia. munication is most inadvisable. For nearly two years Fr. Arthur At the beginning of 1954, Bishop Nowhere now does the crucifix Venedam was held in solitary Turner was released from his or image of Our Lady appear. It confinement. He lived in cold bare confinement and crossed into might be said that there remains cells with only straw to sleep on. Hong Kong. Gerard McKernan no exterior evidence of the Faith in Food was so scant and tasteless was the last Scarboro priest to be all the diocese save churches now that he nearly starved to death. repatriated. He had been director empty or put to profane uses.” His feet became terribly swol- of the Catholic Welfare Committee len due to beri-beri, a condition of China until the Communist Last departures caused by iodine deficiency. Every government disbanded the organ- On September 19, 1952, a weary, day he was interrogated about ization and locked Fr. McKernan haggard man stumbled across the his anti-revolutionary crimes and in a Shanghai warehouse. He was border from Communist China those of his fellow priests, par- subjected to the usual treatment into the British enclave of Hong ticularly Fr. Gerard McKernan given to “enemies of the people” Kong. Four days earlier, at the and Bishop Turner who were but in 1954 he, too, was allowed police station in Hankow, Bishop still in the country. Among his to pass into Hong Kong and from there returned to Canada.

26 Scarboro Missions/September 2018 Members of the Catholic community in the Diocese of Lishui accompany lay missioner Louise Malnachuk and Fr. Mike Traher to the grave of Fr. Paul Kam. Qingtian, 2013.

Fr. Paul Kam’s ordeal was not cillors who administer between then north through Indonesia and over. His and Fr. Venedam’s 1952 Chapters. the Philippines. It was five weeks arrests were part of a wave of sys- En route from San Francisco to before Fr. Beal arrived in Shanghai. tematic incarcerations by the Reds. Toronto, John Mary Fraser stopped Fraser had been empowered by Typically, Chinese priests were in Nebraska to visit the Columban Msgr. McRae to look for a new imprisoned for refusing to confess Fathers seminary. Fraser was mission field in the Philippines, that they had been working with already a legend to the Irish so he had disembarked in Manila. “imperialists.” Some were subjected missionary society founded by his His intent was to remain only a to hard labour. friend, Edward Galvin. Another few weeks, but war intervened. When he was finally released Columban, Fr. Patrick O’Connor, On December 8, just 10 hours in 1957, Fr. Kam returned to the writing for their mission maga- after the Japanese attack on Pearl parish house in Qingtian where zine, The Far East, said: “Tall, wiry, Harbour, Manila also came under parishioners ministered to him. spare of frame and keen of eye, heavy bombing. Soon much of He was unable to recover from he still has the apostolic outlook, the country was under Japanese his long, harsh imprisonment the matter-of-fact faith and the occupation. Msgr. Fraser spent the and died on February 1, 1958. He uncompromising zeal that forty remainder of the war years under is buried in a Buddhist cemetery years ago made him the precursor the protection of Archbishop in Qingtian. The story of the last of hundreds of English-speaking O’Doherty of Manila. He also months of his life and the location missionaries who have come after survived without a scratch the of his grave was learned nearly 50 him to China.” February 1945 US bombing of years later by Scarboro missioners When the Chapter came to an Manila, and the month-long battle visiting the Lishui region. end and Msgr. John McRae had that resulted in the death of more been elected superior general, than 100,000 civilians and the com- Fraser’s final missions Fraser made a hasty fundrais- plete devastation of the city. Before the worst of the Sino- ing visit to the 14 directors of Msgr. Fraser returned to Japanese war had struck Chekiang, Propaganda Fide in the Eastern Kinhwa for three years after the Monsignor Fraser was invited United States. “I had been absent war. He repaired the badly dam- to return to Toronto to attend from Kinhwa for five months,” aged church whose steeple had the First General Chapter of the he wrote, “and was anxious to been dismantled and pews taken Scarboro Foreign Mission Society. get back before the threatening for firewood. It was a dangerous The Society’s new name and con- war between the United States time as the Communist army stitutions had been approved by and Japan broke out.” He and gained the upper hand on gov- Rome in 1940 and the Chapter of Fr. Lawrence Beal, superior of the ernment troops. In 1949, Fraser 1941 would elect its first superior Lishui mission, began their sea received a special invitation as general and council. While in ses- journey to China on October 17, founder of the Society to attend sion, every General Chapter would 1941. Normally the voyage from the Second General Chapter. After serve as the Society’s governing San Francisco to Shanghai would the Chapter he and the Society body, directing its work, enact- take two weeks, but the threat of received life-changing news. “We ing legislation, and electing the Japanese bombing forced the ship cabled Bishop Turner,” he recalled, superior general and his coun- to take a route south to Australia, “to find out if it were possible to

September 2018/Scarboro Missions 27 “Except in so far as they promoted the work of the missions and the glory of God, he had no time or thought for himself or others, for places or things. He pursued with a determined and boundless faith, with a visionary simplicity, the road to eternal life...” Fr. Gerry Kelly on Msgr. John Mary Fraser Photo right: Msgr. Fraser reviews an architectural blueprint for a church in Japan, his final mission. ca. 1950s.

enter China. I wished to return as Thomas Nishi and the first Filipino ure in reading them, is an occasional soon as possible. The answer was, saint, Lorenzo Ruiz). In 2015, as prayer for the conversion of China and ‘Impossible.’” part of events marking the 150th Japan.” Msgr. Fraser would never anniversary of the discovery of return to China. He obtained visas the Hidden Christians of Japan, Monsignor Fraser built his final for both the Dominican Republic statues of these 16 martyrs were church in Osaka. Standing on the and Japan in case the Society erected in the church garden. bombed-out waterfront determin- chose one or the other for his ing where the church might be next mission. The decision was Pillar of the Kingdom built, he saw a man standing alone. Japan. The editor of the magazine Much of the material in this Fraser turned to his Japanese cat- wrote, “With the enthusiasm of article is available because an echist and said, “Go and tell him a newly-ordained priest, with a editor of Scarboro Missions, Fr. Des about God.” spring in his step and his disci- Stringer, requested a reluctant John Mary Fraser died quietly plined tall, thin body as erect as Msgr. Fraser to set forth in print in his sleep on September 3, 1962, a soldier’s, his whitened hair the the story of his life. Beginning in after 61 years of priesthood. only mark of his age of 73 years, January 1959, readers of Scarboro Remembering him in his final Monsignor Fraser boarded a Missions were introduced to the years, Japan missioner Fr. Gerry train in Toronto’s Union Station entire captivating story in 24 Kelly marvelled at Fraser’s on a night in May 1950, bound monthly installments. “In select- undiminished zeal: for Japan.” ing a title for this autobiography,” “Except in so far as they pro- On his tumultuous maiden wrote Fr. Stringer, “we chose moted the work of the missions voyage to China in 1902, Fraser Monsignor’s Chinese name, Pillar and the glory of God, he had no had stopped in Japan and visited of the Kingdom. We wonder time or thought for himself or the city of Nagasaki where he cele- whether or not he who gave him others, for places or things. He brated Mass in Queen of Martyrs this name way back in 1902 had pursued with a determined and Church. Now, nearly 50 years later, any inkling of how appropriate it boundless faith, with a visionary he was returning by the special would prove to be.” simplicity, the road to eternal life... invitation of Bishop Yamaguchi Fraser began his autobiography Priests understand the great need of Nagasaki to rebuild the same with a protest, “It has always for this kind of simplicity—this church after it was destroyed by been repugnant to me to speak awful one-track kind of spirituality the atomic bomb in 1945. He had of myself,” and ended it with a that brooks no obstacle from self, his picture taken in the shell of simple request: world or devil. But to understand the vast rubble-filled building and “I finished the building of a rectory is one thing, to acquire, quite sent the photo in letters of appeal in Yoshizuka, Fukuoka city, on July another. Monsignor Fraser both to friends and benefactors. 26th, 1954. Bishop Fukahori blessed it by nature and grace was endowed Keeping the spire and one and I moved in. I am now beginning with this unique gift and in its remaining wall, he completed the the construction of a church to be exercise took no rest.”∞ work in 17 months. Today known dedicated to Holy Mary, Mother of as Nakamachi Church, it is dedi- God. All I ask from the readers of these cated to 16 martyrs (including St. memoirs, if they have had any pleas-

28 Scarboro Missions/September 2018 The heart of Scarboro Missions Monsignor John E. McRae, co-founder

fter John Mary Fraser, the that the announcement brought most significant role in the “unbounded joy to all the members story of Scarboro Missions of our Institute...It is not easy to put Abelongs forever to another tall, in words how much the personal austere, Scottish Canadian. John influence of Dr. McRae has meant Edward McRae was born on April to the more than fifty priests and 9, 1875, in Moulinette, Ontario. He the seminarians under his care. His attended school in Cornwall and fatherly kindness to all has won him was an alumnus of St. Michael’s deep affection. His character and College, Toronto, and the Grand his executive ability have been the Seminary in Montreal. Ordained forces primarily responsible for the on July 17, 1898, by Bishop Alex- high reputation St. Francis Xavier ander Macdonell, he then went to Seminary enjoys today, and the Rome for post-graduate studies. amazing progress the Society has Returning in 1901 with his Doctor- made in the past decade and a half.” ate of Canon Law, he served in Monsignor McRae bore McRae led the organization three parishes in his home diocese the responsibility of through the trying and challen- of Alexandria-Cornwall and was ging years of mission in China and bringing the institute from named chancellor in 1922. Two organized its first General Chapter years later the bishops of Ontario a seminary to a fully- in 1941 when he was elected the first selected Msgr. McRae to guide the fledged mission society. superior general. He remained in newly-formed St. Francis Xavier that position until 1949, overseeing China Mission Seminary. the Society’s expansion into Latin McRae was appointed rector America and Japan. at a time when the great enthusi- The role played by Msgr. McRae asm for the China missions was not matched by the during the Society’s first 50 years was recognized seminary’s on-the-ground readiness. He bore the at the Fourth General Chapter in 1968 when he was responsibility of bringing the institute from a sem- given the title, “Co-founder of the Scarboro Foreign inary to a fully-fledged mission society. Fr. Rogers Mission Society.” The Chapter said, “Whatever Pelow said, “Fraser’s dream needed a McRae to growth the Society made between 1924 and 1949 come true.” must in very large measure be attributed to him.” “Doc McRae” was a mentor to the younger men Msgr. John E. McRae retired in 1949 at the central being called to mission. Fr. Alphonse Chafe said of house in Canada. Although blind in his final years, him, “He knew how to temper strict discipline with he still had a young man’s enthusiasm for life. On a rare understanding of priests and seminarians. He the day of his death, he chatted with the seminarian could size up a fellow with unerring judgment. Those who was caring for him about recent hockey games of us who lived with him for long years learned to and about the “poor priests” who had been defeated trust his almost uncanny capability in that regard.” by the students in a challenge game. He died on When Pope Pius XII honoured McRae with the February 5, 1955.∞ title of monsignor in 1939, the China editorial said

September 2018/Scarboro Missions 29 A door reopens Scarboro missioners return to China

rom the time of Fr. Paul Kam’s death in 1958, it would be more than 20 years Fbefore another Scarboro missioner lived and worked in mainland China. Fr. Brian Swords arrived in Hong Kong in 1970 and while studying Mandarin he became involved in teaching English. Paul Fernier arrived in 1977, Scarboro’s first lay missioner to the region. Paul studied Cantonese and began working with a community that was accompanying people with disabilities. At that time, it was not very hopeful that mainland China Fr. Brian Swords teaches English in Hong Kong. 1974. Five years later, he received permis- would open itself to foreigners, sion from Chinese authorities to teach English in mainland China. He was the first Scarboro especially priests, but that quickly missioner to return since the 1950s when the Communists expelled all foreign missionaries. changed. In 1978, China surprised the world with a new open-door “We were there to participate in China’s reintegration into the family policy that would lead to greater of nations through the teaching of English at universities and other foreign investment and dramat- institutions, giving students the opportunity to interact with non- ically increase trade with other countries. Seeing the dominance Chinese and exchange ideas, worldviews, customs and values.” of English as a language of busi- Fr. Roger Brennan, SFM ness, China’s welcoming attitude included an invitation to teachers of English. “This new situation allowed Scarboro Missions to revive its original commitment to serve the Chinese people, not through direct evangelization but through Christian witness,” said Fr. Roger Brennan who went to China in 1993. “We were there to partici- pate in China’s reintegration into the family of nations through the teaching of English at universities Fr. Roger Brennan, Patricia Richards (a Nova Scotian who was also teaching in China and other institutions, giving stu- through AITECE) and Scarboro lay missioner Louise Malnachuk (far right) welcome dents the opportunity to interact students for a meal and conversation. Kunming, ca. 1995.

30 Scarboro Missions/September 2018 China mission team in 1998, L-R: Louise Malnachuk, Marc Hallé, Mercedes (Puri) Garrido Pastor, Fr. Ray O’Toole and Eric Lagacé. Hong Kong.

with non-Chinese and exchange Chinese national and ideas, worldviews, customs and international affairs, par- values.” ticularly in relation to In December 1979, Brian the Catholic Church. He Swords completed his Masters returned to Hong Kong in Linguistics at Hong Kong in 2005 to serve as assist- University and was invited by ant secretary-general of Chinese authorities to teach at the FABC (Federation the Dalian Foreign Language of Asian Bishops Institute in northeastern China. Conference). The FABC In September 1984 he was given brings together 19 permission to work as an English bishops conferences and instructor at the Mining Institute seven associate member in Xian. He returned for another organizations through- teaching contract the next year and out Asia. was joined by lay missioner Louise In 2012 Fr. Ray was Malnachuk who taught at the Xian appointed secretary- Foreign Language Institute. Prior general of the FABC, the to going to Xian, Louise had been first person to hold that studying Mandarin in Taiwan and important post who is in Hong Kong where Scarboro not a bishop. His current missioners shared a home base four-year term ends with the French Canadian for- in 2020. eign mission society, Société des “Asia is blessed with a Missions-Étrangères du Quebec. In richness of ancient and well the years to follow, Scarboro sent developed cultures,” Fr. Ray another seven lay missioners and said. “It is also the cradle of two more priests to China. many of the world’s religions. Placements for teaching pos- One can identify a deep- itions were obtained through rooted spiritual nature of the AITECE (Association for Asian soul which is constantly International Teaching, Education in search of the Absolute. and Curriculum Exchange) estab- For me, as a Canadian mis- lished in Hong Kong by the Irish sionary priest, it is a great Photos above: Some of the missioners who served in China (from top): Columban Missionaries. gift and a privilege to work with • Mary Lou Howard (right) at the market. Fr. Ray O’Toole first went the Federation of Asian Bishops’ • Joseph Epifano (right) on a picnic with to Hong Kong in 1988 to study Conference in its commitment to his students. He is now Fr. Cosmas Epifano, a Benedictine monk. Mandarin and was there for dialogue with religions, with cul- • Cynthia Chu (centre) who served in nine years. He began work at tures, and with the poor.”∞ China for 17 years and was the longest and last serving Scarboro lay missioner the Holy Spirit Study Centre, in that country. which specializes in the study of

September 2018/Scarboro Missions 31 A better place to live Promoting the Antigonish movement

n the days before and during and became known worldwide as A passage through Coady’s dip- the Great Depression, a the Antigonish Movement. loma program was a requisite for community development In 1956 Scarboro House Scarboro seminarians. Imovement inspired by Cath- opened its doors in Antigonish Well before the founding of olic social teaching emerged on through the encouragement Scarboro House and the Coady Canada’s east coast. Staffed by and kind invitation of Bishop Institute, Scarboro priests had priests, sisters and lay people of John R. MacDonald to Superior been exporting the Antigonish the Diocese of Antigonish, Nova General Fr. Tom McQuaid. The Movement. They were familiar Scotia, the movement used a prac- house served two very necessary with co-ops either through first- tical strategy of adult education purposes: as a base for Scarboro hand experience in Antigonish and group action to address the priests who were promoting the diocese or by learning from Dr. immediate economic needs of Society in eastern dioceses; and as Coady and other practitioners. poor farmers, fishermen and coal a home for priests and seminarians Cooperative education became miners. In 1928, St. Francis Xavier studying at StFX university and at an important feature of the University (“St.F.X.”) created an the Coady International Institute work of Scarboro missioners in Extension Department to system- that was established by the univer- Latin America, Japan and the atically spread the early success sity in 1959. Philippines. One of these cutting of the movement. Credit unions Community leaders and edge missioners, Fr. Jack McIver, sprang up in small towns, hous- students came to Coady from all was appointed as the first superior ing cooperatives made it possible over the globe to learn the phil- of Scarboro House. His many for people to finally own their osophy and methods of the world years of active missionary work own homes, and Cape Breton famous Antigonish Way. Until it and his participation in the forma- fishing co-ops were able to break closed in 1971, Scarboro House tion of co-ops and credit unions in the hold that the merchant class accommodated priests of many the Dominican Republic made him had on their industry. The univer- religious orders and missionary the ideal promoter and teacher for sity’s unique extension work was societies from dozens of countries the new venture. directed by Rev. Dr. Moses Coady in Asia, Africa and South America.

Fr. Jack McIver in the Philippines, ca. 1970. Fr. McIver helped to promote cooperatives and credit unions not only in the Philippines but also in the Dominican Republic, Guyana and South Africa.

32 Scarboro Missions/September 2018 Fr. Harvey Steele (third from right) receives an award from veteran leaders of the cooperative movement in the Dominican Republic. 1969.

The Dominican Republic federation in 1954. Within five Japan Like Fr. McIver, Fr. Harvey years there were more than 125 Scarboro priests were respon- Steele was a strong advocate of credit unions in the DR with sible for introducing credit unions the cooperative movement. In savings in excess of $500,000, over to Japan. After completing a 1937, with his departure to China four million dollars in today’s census in their parish in Sasebo, delayed, Harvey was sent to serve money. Fr. Steele also oversaw 20 Japan, Scarboro priests Fr. Clair his home parish of Dominion, consumer co-ops and five market- Yaeck and Fr. Frank Hawkshaw Cape Breton, next door to the ing co-ops. realized that many parishioners parish of his mentor, Fr. Jimmy By 1960, the country’s longtime were deeply in debt and paying Tompkins. Fr. Tompkins was president, Rafael Trujillo, turned usurious rates of interest. The the Antigonish Movement pion- against cooperatives (see page 37). priests talked about starting eer who founded the first credit Fr. Steele was expelled from the a credit union, until then an union and the first co-op housing country. Other Scarboro priests unknown institution in Japan. village (Tompkinsville) in English- decided to temporarily suspend They started a credit union study speaking Canada. their cooperative activities. When club of a dozen members who Fr. Steele was keen to intro- the climate improved they were worked on translating English- duce cooperatives to China but instrumental in bringing staff only pamphlets into Japanese, all the turmoil of war prevented him. from the Coady Institute into the the while learning about this new He was one of more than a dozen Dominican Republic to do leader- way of saving and borrowing. China hands assigned to the DR ship training. The cooperative These study club members would in the 1940s and 50s. Arriving in movement received a boost with become the leaders of Japans’ first the village of Boyá in 1946, he the formation of hundreds of vol- credit union. started learning the Spanish of the unteer grassroots leaders. Between To popularize the credit union campesino (peasant farmer). When 1963 and 1968 the number of among parishioners, the lead- he had learned a few hundred cooperatives grew from 28 to 250 ers made use of neighbourhood words, he began teaching about and another 25 credit unions were groups, which met monthly in cooperatives. His first attempt incorporated. A graduate of the their homes for prayer, study and in Boyá started with a bang, but Coady Institute, Bernardo Vargas, recreation. “The dominant spirit,” eventually petered out when he a Dominican, was named man- explained Fr. Hawkshaw, “was discovered that one member was aging director of the Dominican fear and distrust. Other kinds of borrowing money from the credit Credit Union Federation. finance clubs had been started and union and lending it out at higher Fr. Steele went on to found people had lost their money. There rates of interest to his neighbours. the Inter-American Cooperative were no credit unions in Japan A second rocky start in the nearby Institute (ICI) in Panama (see story to look to, no evidence that they town of Monte Plata did not deter on page 69) to spread the mes- could work, and it was only the him. Overcoming numerous sage that, through education and authority of the priest that carried obstacles, Fr. Steele gained the cooperation, people can become the day.” knowledge and experience that masters of their own destiny. Following the first loan (for the eventually saw him appointed equivalent of $100 today), another head of the country’s cooperative $4,000 was loaned out during the

September 2018/Scarboro Missions 33 Fr. Tony Martin (third from right) takes part in the international credit union day parade through Hinundayan. Leyte, Philippines. October 1965.

first year and paid back faithfully. The money went to pay for home repairs, medical bills, wedding expenses and to start business enterprises. The credit union paid six percent interest on savings, a higher rate than what the banks were offering. It was through the efforts of Jesuit Fr. Michael Lafonte work- a piggery and marketing co-ops. up for in courage. Our hope now ing at Sophia University in Tokyo In his regional report to General is that with new and better mis- that the spread of credit unions Council in 1969 Fr. Tony Martin sion education, we will continue to was ignited throughout Japan. itemized some of the successes of balance courage with the required Within 12 years there were 60 the previous year, including a peso ‘know-how’ to make this piece of credit unions leagued together account that would be worth over God’s earth a better place to live.” and affiliated with the worldwide a million dollars in 2018. Besides the obvious economic credit union movement. Today “We have been able to provide and social benefits to the people, credit unions are very well estab- three thousand people with an Scarboro priests also gained a lished throughout the country. adult education program based great deal of human understand- Besides Frank Hawkshaw and on the principles of cooperation. ing from their involvement in Clair Yaeck, whose parishioners Through the funds sent to us by co-ops and credit unions. Fr. Pat started the first credit union in Scarboro Missions, five credit Kelly said the work allowed the Japan, a number of other Scarboro unions with assets of over 500,000 missioners a window into the lives priests, including Ed Geier, Ben pesos have been set up. A farm- of the people, to see beyond the Schultz, Cleary Villeneuve and er’s co-op which got off to a very barriers they build because they Alex McDonald contributed wobbly start by selling sixteen are so ashamed of their poverty, to this wonderful legacy. The sacks of fertilizer the first year, and to understand their thoughts, Ichinomiya credit union started by sold 6,000 sacks last year. Rice hopes and values. “There is Fr. McDonald is today the largest production has increased from a tremendous wisdom in the poor,” in the country. paltry 20 cavans (400 kg) per acre said Fr. Kelly. “We’ve been taught to 100 cavans per acre...As a result by them. This has been the most The Philippines of this co-op activity the people of beautiful grace that we have Many of the priests working in Southern Leyte sell their coconut received from the people.”∞ “Scarboro country,” the five par- crop directly to the exporter elim- ishes tucked into the southeastern inating needless handling and are corner of the island of Leyte, took presently receiving higher returns up the cooperative philosophy. than even before. These are just a Within 10 years all five parishes few of the changes that are taking had developed credit unions and place in our area of the Philippines. several cooperatives, including What our men lacked in know- ledge in the beginning, they made

34 Scarboro Missions/September 2018 A call from the Caribbean Replanting seeds of Christianity in the Dominican Republic

carboro Missions was primary destination for newly- in the Americas. In later years the founded for mission in ordained Scarboro priests as well people had gone through a spirit- China. Unable to send as “old China hands” who had ual downfall caused by the lack of missionariesS there during the been expelled from China by the teachers to spread the knowledge war years the Society accepted communists. By 1946 another 20 of Christian principles and the lack an invitation from Italian Arch- priests had been assigned there. of priests to make the sacraments bishop Ricardo Pittini of the Fr. Alphonsus Chafe was named available. The Scarboro priests Diocese of Santo Domingo. The the mission’s first regional superior. addressed these shortcomings by diocese, which encompassed the Of his influence, Fr. Buddy Smith organizing catechetical programs, entire Dominican Republic, was would later say, “The camarad- bringing people to the sacraments in desperate need of priests to erie, good spirit, the willingness to and becoming involved in pas- staff parishes and build up the sacrifice, the zeal and perseverance toral and social ministries. Deeper local church. There were only 40 of the early missionaries can be spiritual conversions would natur- Dominican-born priests, some attributed to the leadership that ally occur through these channels. missionary orders and one bishop Fr. Chafe gave the group.” Popular religiosity imported serving a nominally Catholic from Spain had a strong hold on population of two million people. Dominican Catholic culture the Dominican Catholic culture. The first two Scarboro mission- The Dominican Republic was Despite being deprived of priests aries, Robert Hymus and Desmond where Columbus and the mis- and catechists, the people had Stringer, arrived on March 28, 1943. sionaries who came with him first retained a deep devotion to Mary. The mission quickly became the planted the seed of Christianity Fr. Pat Moore wrote that in the

Scarboro priests in the Dominican Republic, ca. 1967. Standing L-R: Lou Quinn, Gerry Donovan, Vic Vachon, Paul Ouellette, Paul McHugh, Joseph Ernewein, John Keeler, George Courtright, John George, Francis Burke, Robert Moore, Jack McCarthy, Joe Curcio, Lawrence Hart, Francis O’Grady, John O’Connor, Jack McIver. Seated L-R: John Gault, Joseph Murphy, James Walsh, Dan MacNeil, John Maurice, John Fullerton, Tom McQuaid, Joseph King, Leonard Hudswell, Lawrence McAuliffe, Harvey Steele, Michael Dwyer.

September 2018/Scarboro Missions 35 Fr. Alphonse Chafe, who founded the Legion of Mary in the Dominican Republic, meets with Odelia de la Cruz (right) and her mother, members of the Legion in the parish of Monte Plata where he served. The picture hanging above is of La Virgen de la Altagracia (Our Lady of High Grace), as Mary is known to the Dominican people. 1962.

Alphonse Chafe Fr. Bas Kirby’s evaluation of established the Scarboro’s success in religious Legion of Mary education and sacramental growth in the country after the first six years included and Lawrence these statistics: Hart was asked to “A parish which in 1944 had only promote the organ- a handful for Mass on Sunday, by ization. Fr. Hart 1949 saw 35,000 Communions dis- saw the Legion tributed in the course of the year. as “a wonderful A parish which in the course of a opportunity for whole generation had not seen one zealous Catholics hundred marriages now had more first five parishes Scarboro staffed, to work as lay apostles under the than a hundred in one year. In a there were “more than 100,000 direct guidance of the priest.” parish where formerly the priest souls and every last one of them In the parish of Bani, staffed could only count on a few women La Virgen know Mary by the title by Fr. John Fullerton and two and girls to help in catechetical de la Altagracia (Our Lady of High assistants, the Legion of Mary was instruction, there are now forty Grace).” divided into four praesidia, each young men who walk more than Seeing the depth of Dominican with devotional names such as two hours to Mass each Sunday, devotion to Mary, Fr. John Gault Our Lady Most Admirable or Our fasting, so that they can receive made these observations: Lady Seat of Wisdom. Each group Holy Communion and qualify to “The English-speaking Catholic had a particular focus whether be catechists by attending the spe- of Canada differs from his that be children, older youth or cial classes given by the priest.” Protestant neighbour on points of people living in the campos. The In the DR in those years, nearly dogma—the intellectual sphere. praesidia called Our Lady of the all who attended Mass and He differs from his Catholic broth- Rule, the patron of the parish, received the sacraments were ers in Latin America in the way he was recruited from married and women and children, so it was sig- reacts to and expresses his reli- single women. Its first duties were nificant that 40 young men were gion—the emotional sphere. For to complete a parish census and training to be catechists. instance the Canadian Protestant to visit all couples in an effort to does not accept the doctrine of affirm the sanctity of marriage. Cooperative education the Immaculate Conception but Another of its duties was visiting In his first pastoral assignment, the Canadian Catholic does and prisoners in the local jail to pray Fr. Jack McIver was shocked by that is that. The Latin American the rosary and teach them the faith. the poverty, illiteracy and fatalism Catholic believes this teaching and Fr. Fullerton said, “Without the of his parishioners. A student of then takes a beautiful statue of Legion of Mary we three priests the cooperative movement, he Our Lady, crowns it with rich cloth could not begin to cope with the saw an opportunity to “make and jewels, carries it through the work that must be done in this use of the economic to teach the streets in the midst of candles and parish with its 50 campos and spiritual,” with a special emphasis incense while singing beautiful 52,000 Catholics.” on Dominican men. Fr. McIver hymns to her glory.”

36 Scarboro Missions/September 2018 Fr. Jack McIver in front of the credit union he helped to establish in Yamasa, Dominican Republic. 1947. This was the country’s first credit union.

observed that “throughout Latin sound legislation would result. His regime was responsible for America, in the main, men will not He said, “The police are already thousands of politically-motivated come to listen to a priest talking interested. The Archbishop is killings but he saw himself as a Christian doctrine, but they will delighted—his Lenten pastoral great benefactor of the church. A come to listen—and to learn—if was on ‘social justice.’ I used it concordat between the Vatican they know that his purpose is to as the base for my denunciation. and his government settled church teach them how to better them- Once the evil is exposed it will interests such as the sanctity of selves economically.” give me a chance to suggest a canonical marriage and making In 1947 Fr. McIver brought remedy, that is Credit Unions.” religious education obligatory together 15 peasant farmers in the Adult education for economic in schools. Trujillo also gave rural village of Yamasa and began cooperation became an import- churches clothing for distribution an adult education program aimed ant ministry for several of the to the poor and handed out cash at improving their lives spiritually Scarboro priests. In many ways, it to support its bigger efforts, like and economically. The men were was the only social and economic church construction and the co-op all poor, unable to plan for any activity possible in the repressive movement. Throughout the coun- progress in their domestic lives atmosphere created during the try, churches and chapels were and almost always in debt to mer- Trujillo dictatorship (1930-1961). required to post a sign for all to see chants and landowners. Fr. McIver In 1954 Fr. Harvey Steele was “Dios en cielo, Trujillo en tierra” (God showed them that the best way appointed head of the country’s in Heaven, Trujillo on Earth). for them to break this economic Cooperative Federation and was The Scarboro Fathers found stranglehold was to organize a the man most responsible for pro- the poverty and the oppression credit union. By the next year moting the movement throughout of the people appalling. For them Yamasa had built the first credit the country. social justice was very meaningful, union in the Dominican Republic but the question remained— and at the insistence of Fr. McIver Dealing with a dictator what could they do? They knew all its members attended Mass and For more than 30 years the their status as foreigners gave received the sacraments. ruthless dictator Rafael Trujillo them little license to critique the Seeing the successful efforts of ruled the Dominican Republic. regime. A case in point occurred Fr. McIver and others, the regional The egocentric Trujillo’s statue when Fr. Joe Ainslie was forced superior Fr. Chafe went to a lead- was mass-produced and erected to leave the country after pro- ing newspaper and encouraged it across the country. His name was testing injustices and subhuman to mount a campaign in defense plastered on bridges and public living conditions in his parish of of the poor. The paper, El Caribe, buildings and his picture was Consuelo. The next to fall into started the campaign immediately, everywhere. The capital city, Santo disfavour was Harvey Steele, who giving an article by Fr. Chafe front- Domingo, was renamed Cuidad was interrogated by the colonel in page coverage with a top headline. Trujillo (Trujillo City) in his honour. charge of the intelligence service They also offered to supply law- Trujillo meted out his own and threatened with death if he yers at no charge to the farmers brands of justice and charity, did not sign a false confession. who wanted to take their oppres- enough to keep politics stable Harvey walked out of the colonel’s sors to court. Fr. Chafe hoped that and the people in subjugation. office two hours later without

September 2018/Scarboro Missions 37 All-out civil war erupted in 1965 leading to a bloody American invasion that April, the first US military intervention in Latin America in 30 years. For Scarboro, this chaotic period will always be remembered for the martyrdom of one of their own, Fr. Art MacKinnon.

signing the confession. He barely to stage rallies in his favour. His clearly see was occurring. “After escaped the country with his life. loyalists demanded that he be much soul searching,” he said later, In January 1960, the country’s given the title of “Benefactor of “and with recognition of my own five bishops issued a courageous the Church” and that all parish fears, inadequacies and unworthi- pastoral letter critiquing the churches pay homage to him. ness, that fateful but planned regime. At issue was the roundup Fr. John Gault had been pastor Sunday arrived. In my homily I and torture of a group of Trujillo’s of El Seibo for five years and spoke of murders, lack of freedom, opponents. The statement was had witnessed the brutality of violation of human rights and the read out at all masses on January the regime and the complicity of many social injustices perpetrated.” 21, the Feast of Our Lady of some local politicians and church He pointedly said that Trujillo was Altagracia. The letter strained authorities. He was under intense not the benefactor of the church church-state relationship at a time pressure to invite Trujillo to his but the malefactor of the country. when several assassination plots parish church for a “blessing,” but Fr. John was immediately expelled threatened the dictator. It took steadfastly refused to do so. The from the Dominican Republic on Trujillo by surprise but he was pressure culminated in Fr. Gault trumped up charges of smuggling also upset that the people seemed being forced to flee the country in drugs and corrupting people. A to accept the bishops’ analysis. December 1960. few days later Bishop Reilly was Throughout the year, he tightened Pressure grew in the new forced out of his home by a Trujillo the screws on the church. In town year. False statements were mob. The government accused after town he obliged the people issued against priests. Rectories him of leading a terrorist conspir- were stormed and acy and placed him under house destroyed. During arrest. Holy Week, Fr. John On the morning of May 30, O’Connor asked his 1961, the news came that Trujillo bishop to remove had been murdered by a group him as pastor of from his own inner circle. Things Padre de las Casas escalated from there. The twists parish if the bishop and turns in the political mael- did not want him to strom of the DR would continue take a public stand for years with periods of violent against Trujillo. conflict followed by short spells of Bishop Thomas peace. All-out civil war erupted in Reilly, an American 1965 leading to a bloody invasion Redemptorist, coun- that April, the first US military selled John to follow intervention in Latin America in his conscience. At the 30 years. For Scarboro, this chaotic Easter Mass of the period will always be remembered Fr. John O’Connor served in Padre de las Casas parish. He was Resurrection, Fr. John for the martyrdom of one of their expelled from the Dominican Republic in 1961 after speaking spoke from the pulpit own, Fr. Art MacKinnon (see story, at mass about the injustices and human rights violations he was witnessing during the Trujillo dictatorship. about what he could facing page).

38 Scarboro Missions/September 2018 The supreme sacrifice of Fr. Arthur MacKinnon knock on the door. A visitor explaining that someone is near death and in need of anointing. Fr. Art MacKinnon, the seventh of nine sons of a Cape ABreton coal mining family, received such a call on June 22, 1965, and went out into the night. At that time, the Dominican Republic was in the midst of a chaotic civil war. Two months earlier, 22,000 American troops had invaded the country in an effort to bolster an illegal government. In the capital city, Santo Domingo, a night- time curfew had been imposed and anyone seen on the streets at night ran the risk of being shot on sight. Sixty kilometres away, in the parish of Monte Plata, Fr. Art was aware of the danger. He may have suspected the visitor’s invitation was not genuine. A week earlier, a grave injustice had befallen Monte Plata when 37 people had been arrested and 33 of them jailed. The entire town was in turmoil. Fr. Art tried to see the prisoners but was refused. The next day, Thursday, was the feast of Corpus Christi. At the first mass, Art announced that he was cancelling Fr. Art MacKinnon with a teacher and the traditional outdoor procession of the Body and Blood of Christ. He made it school children in the town of San José de Ocoa where he was first assigned in 1962. clear that he was taking this action to protest an injustice. He also denounced the police and military for stealing food donated to the needy. Before the next mass, two men armed with sub-machine guns came and sat in the church. The Growth of the local church catechist cautioned Art against speaking out. The 500th anniversary of the On Friday Fr. Art went to the capital where he was able to meet with the arrival of Columbus was a very second-in-command of the armed forces and secure the release of most of the special occasion for the Dominican prisoners. On Saturday, a new police officer, Lieutenant Evangelista Martínez Republic. The Dominican church Rodríguez, arrived in Monte Plata, declaring openly that all rebels must be killed. was engaged in much of the It is believed that this officer ordered another policeman to dress as a civilian, preparations and hosted the knock on Fr. Art’s door and lure him away. Latin American Conference of With Art driving the parish jeep, he and the disguised policeman stopped to Bishops (CELAM) meetings in pick up the lieutenant. The jeep was waved through an army checkpoint on the October 1992. The 500th was also outskirts of town. Shortly after, gunfire was heard; the shots that killed Fr. Art. an opportunity to reflect on the A patrolling soldier heard the gunfire and rushed to the scene. He ordered the shooters to put up their hands and when they refused, he shot them dead. Only effect of European colonization, then did he discover the priest’s lifeless body. specifically the suffering endured Fr. Art MacKinnon was buried in the parish cemetery in Monte Plata, a martyr by Indigenous Peoples of the New for social justice. Every year on June 22, the people of the town commemorate World and by Africans brought the death of Padre Arturo. His spirit is alive in the parish centre that bears his there as slaves. name, and in the Padre Arturo elementary school and vocational training centre The church in the Dominican in the parish of San José de Ocoa where he previously served. His spirit is alive Republic experienced much new in the struggle for truth and justice and in our faithfulness to Christ’s message. life and growth since Archbishop When Fr. Lionel Walsh returned to Monte Plata to attend the 20th anniver- Pittini first welcomed Scarboro sary of Fr. Art’s death, the people formed a committee to erect a monument at missioners in 1943. At that time the site of Art’s assassination. The monument was designed by an architect there were only 40 diocesan priests. who was one of those that Fr. Art had helped to release from prison in 1965. By 1997 there were 16 bishops, 11 “It was a moving experience,” Fr. Walsh said, “to listen to these young people dioceses and more than 600 priests as they sang of their respect and admiration for Fr. MacKinnon, of how he would with another 400 young men live on among them, of how they valued his sacrifice, of how they would follow studying in the major seminary. his example. Many had not been born at the time of his death, but now Padre The Scarboro priests appreci- Arturo had found a place in their hearts.∞ ated both the work of the religious sisters in the parishes and the We thank James MacKinnon for his assistance with this article. James is the community bond they shared author of Dead Man in Paradise, a book about his uncle’s assassination.

September 2018/Scarboro Missions 39 Fr. Joe McGuckin serving the parish of Santa Cruz, Bani. 1993.

Monsignor Robert Hymus prepares to celebrate mass on the Feast of St. Martin de Porres at a shrine he built in dedication to the saint. Las Tablas, Dominican Republic. 1993.

with them. “We are close to the ground approach Canadian sisters who came to this to mission: country to work with us. The Grey “The contri- Sisters from Pembroke, whose bution that was relationship with Scarboro goes most common back to China days, the Hotel Dieu and most Sisters from Kingston and the important,” he Fr. Lionel Walsh visits parishioners in Matanzas, DR. 1993. Charity Sisters from Halifax, all said, “was the frequently make use of our central day-to-day care house in Santo Domingo and, of very large parishes, some of Ocoa, and is buried in the parish for their part, have always been them 30, 40 or 50 thousand people, church. Msgr. Bob Hymus was helpful to us as individuals and as and the steady routine of visits serving as chaplain of a shrine he a Scarboro community.” Another to the villages, the celebration of built to St. Martin de Porres in collaborating Canadian group local feasts, the thousands of bap- the town of Las Tablas. One of the was LAMP, the Latin American tisms, endless unscheduled sick first two Scarboro priests assigned Mission Program of the Diocese of calls, constructing buildings and to the DR, Msgr. Hymus died Charlottetown. Beginning in 1967, the ordinary pastoral attention to and was buried in Las Tablas the LAMP sent about 20 priests and the people.” following year after 65 years of lay missioners to the DR to work Sixty Scarboro priests and service to the Dominican people. in Scarboro parishes. two lay missioners served in the Lay missioner Dean Riley was in Fr. Dario Taveras, MSC, knew Dominican Republic. At one time the parish of Santa Ana, Consuelo, most of the Scarboro priests in there were as many as 30 Scarboro where he continues to serve the country and made this com- priests in the country. By 1997 today, working independently ment about their contribution: most parishes had been turned of Scarboro Missions. Fr. Joseph “All worked unselfishly, sowing over to Dominican-born clergy McGuckin was first assigned to abundantly the seeds of the Good and just five Scarboro missioners the Dominican Republic in 1959 News, promoting catechesis and were still in the DR. Fr. Lionel and is the last Scarboro missioner youth pastoral as well as family Walsh served most of his 54 years still in the country. He is retired and social pastoral. Their way of of priesthood in the parishes in and living in Rancho Arriba, in the speaking Spanish was not perfect, Azua, Bani, Monte Plata, Yamasa parish of San José de Ocoa.∞ but what good fortune and success and El Seibo, and was now in they had in practical areas and in Matanzas. Lou Quinn was in San their dealings with people!” José de Ocoa. Fr. Lou died that Fr. Buddy Smith concurred with year after serving all his priestly this analysis of Scarboro’s on-the- life in the DR, 42 of those years in

40 Scarboro Missions/September 2018 Building community in Ocoa and Canada n 1943, Scarboro missioners first went to San José de Ocoa, a 900 square kilometre mountainous province in the south of the Dominican Republic. They Iserved thousands of people living in the main town, also called San José de Ocoa, and in the many, often remote campos (villages). When Fr. Joseph Curcio became pastor of Ocoa in 1962, he started the St. Vincent de Paul Society in the town, linking with St. Vincent de Paul members in Toronto’s Corpus Christi parish to help victims of a hurricane that hit Ocoa in 1963. Together with other Ocoans, the St. Vincent de Paul group went on to form an association for community development. When Fr. Lou Quinn arrived in 1965, the organization was inactive because of a civil war, but when peace returned, they resumed with vigour as the Association for the Development of San José de Ocoa (ADESJO). Since its beginning, ADESJO has built community centres, rural health clinics, dozens of schools, and hundreds of kilometres of roads. More than a thousand homes have been built, thousands more repaired, and aqueducts, irrigation systems, and latrines installed. The Association provides organization, technical Fr. Lou Quinn (L) with ADESJO member Bartolo Martinez on one of Fr. Lou’s daily support, planning tools, project proposal workshops and training to help create visits throughout the parish of Ocoa. 1992. self-sustaining communities that are masters of their own destiny. Projects are carried out by committees of neighbours working alongside each other in traditional Dominican solidarity. ADESJO has also been a country leader in reforestation and has pioneered soil conservation as early as 1968. The ADESJO office has an on-staff legal counsel, administrative staff, and departments of natural resources, health, and education, including women’s education, and facilitates many initiatives in pursuit of an integral approach to development that addresses all human needs. Volunteers from many countries have come to share their skills and expertise. As executive director of ADESJO for 42 years Padre Luis worked out of his office in the small parish house. People were continually coming and going: parish- ioners, field workers, foreign volunteers, and government officials.A walkie-talkie kept him in contact with project workers. Sr. Mary Jo Mazzerolle with a staff member at the Padre Arturo Centre. San José de One ADESJO project was the Padre Arturo Centre, named for Fr. Art Ocoa, D.R. 1996. Sr. Mary Jo was one of MacKinnon (see Fr. Art’s story on page 39), offering carpentry and sewing skills the Religious Hospitallers of St. Joseph of Kingston, Ontario, who came to Ocoa to help the people better their lives. With a million pesos ($100,000) that ADESJO in 1965 to help with health and education. won in a contest in 1995, they constructed a new building, updated electrical and Before he died, Fr. Art MacKinnon shared other systems, and purchased computers. Today, the Centre has expanded to with the sisters his dream of a training centre for the people. As administrator for include an elementary school and a training centre for jewellery making, bamboo the centre in his name, Sr. Mary Jo worked basket weaving, ceramics (introduced by volunteers from Japan), stained glass, to fulfill Fr. Art’s wishes. and precious wood and stone goods. There are also satellite sewing centres in several campos with hundreds of women enrolled in the two-year program.

Solidarity visits for Canadian youth Fr. Lou was keen on helping Canadians see the struggles and resilience of the Ocoans, as well as their bountiful sense of community. He encouraged student and adult volunteers to make solidarity visits and help with community projects. In Hamilton, Ontario, St. Mary Catholic Secondary School created the Dominican Republic Education and Medical Support Program (DREAMS) to help facilitate these visits. For the past 19 years, up to 60 students annually from the Hamilton- Wentworth Catholic District School Board have been travelling to Ocoa for their March break to lend a hand. In October 2012, on ADESJO’s 50th anniversary, nine of its members came to Canada hosted by St. Jean de Brébeuf Secondary School ADESJO visitors with students and teach- ers of Bishop Tonnos Catholic Secondary in Hamilton. The six day visit ended with a banquet to celebrate ADESJO and its School at the Justice for the Poor pilgrim- long and blessed partnership with Canadian youth.∞ age in Hamilton, Ontario. October 2012.

September 2018/Scarboro Missions 41 A profound evolution Opening our eyes to the presence of God in Japan

carboro’s Japan mission visiting the mission in Lishui, was also the need to become fam- began with an urgent appeal China, paid a visit to Rt. Rev. iliar with the Japanese alphabet of from Rome to Superior Paul Yamaguchi, bishop of the 1,800 basic characters. Two years of GeneralS Monsignor John McRae, Diocese of Nagasaki on the island study at the Franciscan language dated January 19, 1948: of Kyushu. The result of the school in Tokyo was required “We want to make a special note meeting was a formal agreement before a rudimentary knowledge of the critical financial situation that Scarboro priests would be was achieved and the missioner to which the war has reduced the welcomed in the diocese. Over the could be assigned to a parish. missions in Japan...It is impossible next two decades, Japan would Fr. Rogers Pelow remembered an for the Japanese ordinaries to become the Society’s second incident when he was just out of contribute to the development of largest mission region and the language school. The little boy new mission endeavours. We do primary destination for its newly who had just gone to confession not doubt, however, that you are ordained priests. was kneeling on the mat, crying. ready to send your courageous By putting the wrong ending on missionaries to a country concern- Language learning the numeral four (yon), Fr. Pelow ing which one may now say...‘Send A major challenge that every had told the young penitent to the workers, the harvest is ready!’” missionary to Japan faced was say the Hail Mary not four times In the spring of 1948 Vicar- the language. Not only was the (yon-kai), but “yonsen-kai,” mean- General Fr. Hugh Sharkey, after spoken word difficult, but there ing 4,000 times. The little boy told

Fr. Mike Cox at language study.

Right: Japan missioners greet arrivals to the headquarters in Tokyo. L-R: Frs. Tom Morrissey (partially hidden), Lorne McFarland, Ed Geier, Gerry Kelly (carrying bags). Frs. Robert Cranley and Jim Gillis (wear- ing hats) were en route to the Philippines. ca. 1955.

42 Scarboro Missions/September 2018 Fathers MacIntosh and McGough n August 1956 Fr. James MacIntosh, 36, of St. Andrews, Nova Scotia, and IFr. Vincent McGough, 27, of Toronto were killed in a plane crash in the Aleutian Islands, Alaska, en route from Canada to Tokyo. Fr. MacIntosh was one of the first priests to be assigned to Japan. As pastor in Nagoya, he James MacIntosh oversaw the construction of St. Mary’s Church, which opened in 1953. During his first furlough in Canada, Fr. Jim spoke at the seminary, thrilling the students and priests, including the newly-ordained Vince McGough, with stories of mission life. Japan was to be Fr. McGough’s first mission Vince McGough assignment.∞

L-R: Frs. Charles Cummins, Mike Dwyer, Allan (Ben) McRae and James MacIntosh at Shinagawa train station, Tokyo, Palm Sunday 1950. After a year of language study Frs. Dwyer and MacIntosh departed for the parish of Shimabara, Nagasaki diocese.

Fr. Pelow that he could not count To Nagasaki crated by Bishop Yamaguchi on that high and would never be able Palm Sunday, 1950, Scarboro December 2, 1951. Fr. Charles to finish his penance. missionaries Michael Dwyer and Cummins would build this Fr. Allan (Ben) McRae arrived James MacIntosh had completed church, the first of about a dozen in Japan in May 1948 and was a year of language school and to be built in Japan under the tasked with finding a house for the left Tokyo for Nagasaki by train. direction of a Scarboro priest. On new missioners while at language By Easter weekend they were in hand for the consecration were study, one that would also serve as their new parish of Shimabara, five Scarboro priests and five the regional headquarters. An old the main town on the Shimabara Grey Sisters of the Immaculate wooden house that had somehow peninsula, which juts into the Conception of Pembroke, Ontario, survived the war was acquired Pacific Ocean and is dominated by most of whom had been banished within walking distance of buses, the active volcano Mount Unzen from China by the Communists. streetcars and a major rail station (Unzen-dake or hot springs moun- Also present was Monsignor John in the Takanawa district of Tokyo. tain). This is hallowed ground for Mary Fraser, founder of Scarboro Fr. Don Boyle would later credit its Japanese Christians. Many were Missions, who had celebrated his survival to “bending and boun- martyred here in the 1600s, thrown Golden Jubilee that June. Msgr. cing rather than bracing” against into Unzen’s bubbling mud and Fraser went on a building spree the frequent firebombing Tokyo roaring, steaming hot springs of his own, starting in Nagasaki experienced in the last year of the rather than renounce their faith. In with the rebuilding of Our Lady war. “The old relic rested so lightly later years, Fr. Cleary Villeneuve Queen of Martyrs (today called on the earth,” he remembered, erected a cross there to commem- Nakamachi Church), which had “that it was nearly a seismograph orate this site of many martyrs. been destroyed by the atomic to measure the intensity of the A second parish, St. Theresa’s bomb six years earlier. regular earthquake tremors.” Church in nearby Aino, was The decade of the 1950s was a assigned to Scarboro and conse- period of steady expansion for the

September 2018/Scarboro Missions 43 Scarboro Japan missioners at their annual retreat. Standing L-R: Tom Morrissey, Dave Fitzpatrick, Frank Hawkshaw, Ed Geier, Cleary Villeneuve, Jim Gauthier, Rogers Pelow, Bill Schultz, Richard Veltri, Mike Cox, Al Burke, Don Macdonald. Seated: Paul Flaherty, Gerry Kelly, Alex McDonald, Don Boyle, Gerry Curry. Front row: Tom O’Toole, John Carten, Ben Schultz. ca. 1973.

was quite possible for the geographic area of a parish to have as many as 100,000 inhabitants and only a few hundred of them Catholic. “The priest’s time was certainly Japan mission. By 1955, there were Frs. Frank Hawkshaw and Clair not taken up with serving so few 19 Scarboro priests working in five Yaeck started Japan’s first credit parishioners,” said Fr. Harold parishes on the island of Kyushu union in the parish of Sasebo in Oxley. “Besides, since he is a mis- as well as in the cities of Tokyo, 1963. Fr. Hawkshaw said that to sionary, his first priority is to bring Ichinomiya and Nagoya. be successful a credit union must the message of Christianity to the have mutual trust, goodwill and a pagan people of his community.” In the parish sense of responsibility for another. So, the parish also became a As with parish priests every- “The parish credit union develops sign of the presence of Christianity. where, the Japan missioners these qualities and hence not only Non-Christians would drop in to celebrated the sacraments and helps people financially but brings get a look at the Christian place engaged in pastoral care, help- about a strong parish community of worship and to meet a rep- ing people prepare for marriage, fitting the mystical Body of Christ.” resentative of the religion. This become better parents, be more In a land where less than .07 was more common in the years giving and more concerned for the percent of the population are immediately following the war. tanin, that is, the other who is a Christian it was rare to meet other Scarboro missioners observed that stranger and in need. They sat with Christians out in society. The the post-war poverty and struggle parishioners for soodan—a time of parish was the acknowledged of the Japanese people made them dialogue, of decision-making, of meeting place where parishioners somewhat more receptive to the counsel, accompanied by many and Scarboro priests were able Christian message. However, as cups of green tea. to create a sense of identity. It Fr. Don Boyle noted, “Ever since Japan began to recover from the ravages of war and to enter into an economic boom time with the Tokyo Olympics of 1964, most people began to look for answers to life in money and what it could buy. It became necessary to make contacts with people wherever and whenever you could.” Outside the parish, the mis- sioners encountered a people who knew little or nothing of Christianity. Fr. John Carten Fr. John Bolger sits with parishioners for soodan—a time of dialogue and decision-making, recalled that on being asked, accompanied by many cups of green tea.

44 Scarboro Missions/September 2018 Fr. Ed Geier responds to the Japanese bishops’ call to prepare non-Christians for marriage as a means of evangelization and outreach. Fr. Dave Fitzpatrick engages in bible study. Minokamo, Japan.

“What do you do?” and answering, Fitzpatrick coached hockey teams. can help us avoid the obvious “I am a Catholic priest,” the Jim Gauthier got involved with the pitfall of talking when we should non-Christians replied, “What’s work of the Sisters of Charity in be listening.” Listening to the that?” Even in Nagasaki where Nagoya and their outreach to the Japanese people, observing their the greatest number of Christians poor and homeless. rituals and becoming immersed in lived, few people knew about the In Fukuoka, Fr. Bill Schultz set aspects of their culture became a history of martyrdom and terrible up an English language academy. bigger part of mission, especially persecutions faced by thousands Besides language classes, the after the reforms of the Second of Japanese Christians in the 16th academy offered dance lessons to Vatican Council. The Scarboro and 17th centuries. help young Japanese meet each priests in Japan had encourage- other. When John Carten was ment and greater freedom not only Expanding their outreach assigned to Japan, he started a folk to observe but also to appreciate The Scarboro priests expanded music group that put on concerts Japanese religious and cultural their pastoral and social activities at the academy. John also joined traditions. Cleary Villeneuve gave to allow contact with non-Chris- a public choir. Through these and a beautiful description of the tians. Scripture classes were many other ways, Scarboro mis- cherry blossom-viewing season offered to welcome people curi- sioners made many friends among when groups of people gather to ous about Christianity. As the Japanese non-Christians. drink and eat under the cherry years went by, more emphasis An interesting phenomenon trees while pink and white blos- was placed on reaching beyond was the growing attraction among soms rain down upon them: the parish. Fr. Tom O’Toole said couples for western style weddings. “The viewing has a bittersweet that Scarboro priests engaged In response to a plea from the aesthetic. Viewers gaze at the in all manner of outreach, “for Japanese bishops to use the wed- magnificence of nature. Since the example teaching English at a ding ceremony as an opportunity blossoms quickly fade and fall to high school, serving on a town for evangelization and outreach the ground, people meditate and educational committee, Boy Scout among non-Christians, Scarboro write poetry about how quickly work, leading young peoples’ priests performed many weddings life and beauty disappear. They groups, letting local people use the in their churches. Frs. Mike Cox talk about the fleeting nature of kindergarten at night for anything and Ed Geier were well known for things—enthralling today, tomor- from flower-arranging to cooking their marriage preparation courses, row scattered by the wind.” classes, the list is unlimited.” Tom a ministry that required tremen- The last Scarboro priest volunteered with the local Lions dous communication skills. assigned to Japan was John Carten Club where he “met people I’d Don Boyle stressed the import- who arrived in 1972. At the time never meet otherwise.” Frank ance of communication over the mission had 25 men serving Hawkshaw began a hospital proselytizing. “Being genuinely in four dioceses. Many of these ministry. Robert Moran and Dave interested in the Japanese people stayed well past normal retirement

September 2018/Scarboro Missions 45 “Gradually our eyes were opened to recognize and celebrate the presence of God that was already very visible in Japanese culture, in the beauty of its landscape, and in the kindness, honesty and generosity of the Fr. John Carten with a bible study group, Yokohama, Japan. 1992. Japanese people who showered us with their love.” years and five of them as well lives. In Yokohama he said, “I was as Msgr. Fraser are buried there. overjoyed to see so many adults I Fr. John Carten Fr. Jim Gauthier was the last to had baptized now deeply involved return to Canada in 2005 and the in the parish community.” In Scarboro parishes are now staffed Nagoya he met Ando san who Reflecting on the 56 years of by Japanese priests. had worked as a housekeeper for Scarboro’s mission in Japan and Scarboro priests for half a century. the experience of the priests Legacy She talked about the love and sent there, Fr. Carten recognized The legacy of Scarboro Missions support she had received from a profound evolution in their in Japan includes new and rebuilt the priests and how Scarboro had missiology: churches, vibrant parishes and a become her family. In Fukuoka, “I think it is fair to say that bishops’ conference strengthened and in Osaka where Msgr. Fraser the experience of living in Japan by Clair Yaeck’s dedicated work died and is buried, John found the changed most of us in a very deep as English-speaking assistant same enduring spirit and the same way. We went to Japan believing secretary-general of the National fondness and appreciation. that Christ had chosen us by our Catholic Committee. The legacy “Even in Canada our rela- baptism to bring all people to is alive in the credit unions, such tionship continues,” said John, God and to proclaim God’s love as the one established by Fr. Alex “through the small Japanese to them. But gradually our eyes McDonald in Ichinomiya, now the Catholic community that has were opened to recognize and largest in the country. gathered at Scarboro Missions celebrate the presence of God “But, more than the church each month for the last 40 years to that was already very visible in buildings and credit unions celebrate Mass and to support one Japanese culture, in the beauty of that Scarboro left behind,” says another.” Over the years, Japan its landscape, and in the kindness, Fr. Carten, “our main legacy as missioners John Bolger, Clair honesty and generosity of the a community is the friendships Yaeck, Tom O’Toole, Gerry Curry, Japanese people who showered us that have continued and the Alex MacDonald, John Carten and with their love. While building up high regard that many Japanese Jim Gauthier have served as chap- the church to be a visible sign of Christians still hold for Scarboro lains to this group. Roy Sakaguchi the Reign of God, we came to see priests.” who died in 2017 said, “This is that God’s Kingdom was already In 2008 John visited with many very much a second home for our present far beyond the boundaries friends and families in six of the community members who come of the parish community. How Japanese cities where Scarboro here from all over the city. We feel blessed we were to have had the priests had served. In Tokyo he very blessed to be able to have privilege of working there!”∞ was presented with a 100-page Mass in Japanese, to be welcomed book in which Japanese Catholics in their chapel, and to socialize spoke about the influence that and have dinner together in their Scarboro priests had on their dining room.”

46 Scarboro Missions/September 2018 To the land of many waters Encountering diversity in Guyana

ur Lady helped to bring commercial centre of Guyana, then the Scarboro Fathers to known as British Guiana. A quar- Fr. Russ Sampson served in Guyana for 17 years. Guyana. Fr. Pat Moore ter of the country’s population wasO on a 1950 world tour with lived in this city built where the the Pilgrim Statue of Our Lady of Demerara River meets the Atlantic located between the Berbice River Fatima when he was presented Ocean. Fr. Edward Moriarty, the and the Corentyne Rivers, which to Jesuit bishop George Weld of first regional superior, wrote formed Guyana’s eastern border Georgetown. The bishop along about the beautiful colonial-era with Suriname. The more remote with tens of thousands of Guyan- buildings, the traffic snarls caused mission stations, such as the vil- ese—Christian, Hindu and by an “unbelievable number lage of Siparuta, were Amerindian Muslim—came out to touch the of bicycles jostling side by side communities. statue and hear Mary’s message with automobiles and donkey The next year four more of conversion and world peace. In carts,” and the concrete wall that priests arrived and a new parish February 1953 Bishop Weld wrote offered protection from the ocean, in Georgetown was assigned to to Scarboro Missions to say that as Guyana’s coastline is six feet Scarboro. Fr. Moriarty was put priests were needed to assist the below sea level at high tide. in charge of building the church Jesuits in their work of evangel- The priests were stationed which would be dedicated to ization. That summer Fr. Richard in two parishes near the mouth Our Lady of Fatima. Their first Lester Guilly, Jesuit superior of of the Berbice River about 110 calendar year was a full one. the mission, visited Toronto and kilometres east of the capital. Ed Pope Pius XII had proclaimed discussed a proposal with Scar- Moriarty and Joseph MacNamara 1954 the Marian Year and it was boro’s General Council. were in New Amsterdam and Alex celebrated with great fervour by On October 28, 1953, four MacIntosh and Bas Kirby were Guyanese Catholics. The year was Scarboro priests arrived in in Port Mourant. Their assigned highlighted by Richard Guilly’s Georgetown, the capital and territory included mission stations consecration on Mission Sunday, October 17, 1954. The man who had visited Scarboro the pre- vious year was now Bishop of Georgetown.

A land of diversity About 90 percent of the Guyanese people live on a rela- tively narrow strip of land along the Atlantic coast. The Interior, the green heart of Guyana with its vast rainforests, savannah and moun- tains covers most of the country and is not easily accessible by land. The first Scarboro missioners were assigned to Guyana in 1953. Guyana, an Amerindian word L-R: Joseph MacNamara, Alex MacIntosh, Basil Kirby and Edward Moriarty. meaning “land of many waters,”

September 2018/Scarboro Missions 47 Scarboro missioners on retreat in Guyana. (L-R) Ron Pete, Stan Desroches, John Quinn, Frank Thornley, Gerry Heffernan, Bob Ling, Graham Clark, Al Felix, Fred Wong, Ted Morris. ca.1970.

there. Six years later this also was destroyed by termites and another new school was erected on the spot.”

Religious education In the six parishes staffed by Scarboro priests there were six Catholic schools and one nursery school. Government and church collaborated on gets its name from the great work of evangelization had been the running of these schools. The sluggish rivers that flow from this more successful among the nine priest served as administrator jungle interior north to the sea. Amerindian peoples who inhabit and appointed the teachers, with Often referred to as the “land the Interior. Village after village final approval coming from the of six races,” Guyana was the converted to Catholicism and built government who paid the teach- most racially diverse of Scarboro’s their own churches and schools. ers’ salaries. Though these were missions and, at the time, the only The Jesuits identified several Catholic-run schools, most often mission where English was the great challenges for the Scarboro Catholics made up less than half primary language. Fr. Joe Moriarty missionaries. The large East Indian the student body. Throughout who arrived in 1954 and was sta- population was viewed as in need Scarboro’s first years in Guyana, tioned in Port Mourant described of conversion. However, because the People’s Progressive Party the children trooping into the of the shortage of priests, ener- (PPP) ruled the country. Jesuit compound to attend school: “It is gies were directed to the needs of priest Andrew Morrison, editor like the League of Nations in short the parish and the deeper edu- of Guyana’s The Catholic Standard, pants and blue dresses!” cation of the Catholic minority. a publication of the Diocese of In the area assigned to Scarboro An overall goal for the mission Georgetown, wrote: “...the fifties most people were either des- was the building up of the local and sixties showed the church cendants of African slaves or church with its own clergy. All the in constant conflict with the PPP descendants of indentured ser- Scarboro priests were united in government over its support for vants brought from India after this effort. Another aspect of their Communism. Fifty-one denomin- slavery was abolished. Most of the work was overseeing the build- ational schools that had been people in Guyana are Hindu due ing or repair of churches, chapels, built by the churches (though to the large East Indian popula- parish halls and schools. Fr. Frank rebuilt with public funds when tion, or they belong to one of the Thornley described some of the they were in disrepair) were taken nearly 30 Protestant denomin- challenges brought on by the hot over in 1960, and the government ations. Muslims, mostly of East and humid climate: “The school let it be known that it intended Indian descent, and Catholics at Siparuta succumbed to rot and to take over all the others. This each make up about seven per- age in 1960, and a bigger and the churches fiercely opposed, cent of the population. Since better building was purchased at convinced that the government’s the Jesuits arrival in 1857, their a reasonable price and transferred

48 Scarboro Missions/September 2018 L-R: Frs. Frank Thornley, Graham Clark, Al Felix, and Linus Wall prepare for movie night at the central house in Georgetown. 1968.

intention was to remove religion priests serving the Amerindian of the laity was given high profile from the schools, only to replace communities could only visit the and countries in the region mar- it with Marxist indoctrination. villages a few times a year and velled at the priority that had been Communism was seen as the the area was ripe for the kind given to lay preparation. Scarboro worst evil.” of lay participation promoted Missions had the wisdom to be In the 1960s, because of the by Vatican II. After Benedict an integral part of this effort in virtual eradication of malaria, Singh was appointed bishop of Guyana.” which had been the prime cause of Georgetown in 1972, the diocese infant mortality, Guyana’s youth pioneered a Parish Lay Assistant Responding to poverty population grew enormously. The (PLA) program. Teams of PLAs During the 70s and 80s it tremendous burgeoning of youth were trained at annual seminars became necessary for Christians placed a great strain on the schools. and made a promise to serve for to take a stand against the polit- Some that were designed for 200 one year. A smaller number of ical and economic deprivations children now had 600 enrolled. PLAs were given a three-month in the country. On the political Religious instruction was a course and committed to serve scene, with Forbes Burnham’s key priority. By 1967 the Scarboro the church for three years. Once People’s National Congress (PNC) missionaries had set up 30 cat- trained these lay workers trav- in power, democracy counted for echetical centres in their parishes. elled from village to village to very little. Quality of life suffered Lay volunteers working on a part- gather communities together, plan greatly. Most people became time basis conducted most of the Sunday services, and supervise apathetic towards the possibility of catechesis and gave daily religious baptismal and marriage prepara- change and out-migration became instruction to students. Work with tion. They also cared for the sick, prevalent. The Catholic Church, as young people also received a great performed funeral services and well as other Christian churches impetus from Fr. Ted Morris. He were called upon to solve disputes courageously stood up in defense helped the struggling community that arose in the villages. The PLA of human rights and spoke out of Canje, mostly people working program, pioneered in the Interior, about the root causes of the coun- on the sugar estates, to acquire was soon expanded to include the try’s political and economic woes. a large multi-religious cultural coastal parishes and even exported The Catholic Standard criticized the and learning centre on land to another Scarboro region, St. government for banning basic food donated by the Catholic bishop Vincent and the Grenadines. items and for its flagrant election of Guyana. “Even more strik- Fr. Russ Sampson recalls rigging. ing,” said Fr. Frank Thornley, “is hearing of the PLA program when The Christian churches’ the organization which has been he was in St. Vincent. “All over common belief in social justice effected, the number of seminars the Windward Islands we would helped to unite them and was a for youth which have been held hear stories about the Georgetown key building block in producing and the discovery of so many who diocesan efforts to advance and a strong ecumenical movement. have demonstrated zeal as well as give prominence to the laity with This led to collaboration in other ability in the Lay Apostolate.” ongoing formation and education,” matters. In New Amsterdam, for In the remote Interior, the need he said, “particularly in the remote instance, the Scarboro parish for lay leadership was great. The areas of the country. The dignity became involved with 10 other

September 2018/Scarboro Missions 49 L-R: Frs. Ken MacAulay, Al Felix and Russ Sampson with Our Lady’s Missionaries Sisters Cecile Turner and Doris MacDonell. New Amsterdam, Guyana, 1998.

the laity in part in the Philippines, Sister Mary because English Gauthier took part in Scarboro’s was the principal lay formation program in 2012 and language. joined the mission team in Guyana Between 1995 until she was forced to return to and 2017, there Canada shortly after due to an were 22 lay mis- injury. denominations in a Christian sioners assigned The variety of the mission- Council that sponsored study days, to Guyana, mostly to parishes in ers’ engagements touched on an annual retreat, an inter-church New Amsterdam and Georgetown. many facets of Guyanese life free health clinic and the annual They were adept at finding and and revealed a deep love and Week of Prayer for Christian Unity. creating roles inside the parish friendship with the people. Jean In 1968 Fr. Jack McIver went to structure and in volunteer minis- and John MacInnis taught school Guyana to give instruction on the tries at schools, hospitals, trauma and trained teachers in New principles of cooperation, and he centres, orphanages, seniors’ Amsterdam and on the Essequibo worked with the Guyana Institute homes and other institutions. Coast. Miriam Wheeler helped a of Social Research and Action. Some lay missioners worked small community establish their With his help, Fr. Bob Ling and the with Mother Teresa’s Sisters of first library and develop com- people of Black Bush Polder, an Charity who Fr. Graham Clark munity-based projects to combat East Indian farming community, was instrumental in bringing to illiteracy. Donna Tai assisted the established a credit union with Guyana to work with the poor- Justice and Peace Commission of Hindu, Muslim and Christian est of the poor. Others worked the diocese to get further involved members. The congregation at with Our Lady’s Missionaries in working against human Holy Name parish in Black Bush (OLM) in New Amsterdam. trafficking. Bev Trach tutored Polder was two-thirds non-Chris- Sisters Cecile Turner and Doris children at St. Ann’s Orphanage tian with Hindus and Muslims MacDonell, both nurses, were the in Georgetown. Ashley Aperocho squatting around the altar listen- first OLMs to arrive in Guyana in contributed to a youth plan for the ing to the service and the sermon. 1993 at the suggestion of Fr. Ken diocese and was asked to serve as MacAulay. Ken helped facilitate interim youth coordinator. Barbara Lay missioners their efforts to find ministries in White, a registered nurse, and In his last year of studies for the New Amsterdam and invited them Maxine Bell, a professional seam- priesthood, Gerry Heffernan asked to stay at the parish house during stress, used their talents among the permission to be sent overseas their first months in the new mis- Wapishana people in the isolated as a lay person. He was assigned sion. Sister Joan Missiaen arrived village of Aishalton in Guyana’s to Guyana in 1967 for two years. in 2004 and was part of a team of interior savannah. Scarboro lay missioners, Mother Gerry became the first Scarboro Many faith traditions lay missioner and the only one Teresa’s Sisters and women to serve in Guyana prior to 1995. from the parish who visited the In this land of many faiths, two After that date, Guyana became women’s prison each week for religious feasts for each of the the most frequent destination for songs and prayers. After 30 years three major faiths are recognized

50 Scarboro Missions/September 2018 Scarboro missioners who served in Guyana in the last years of the mission. Back, L-R: Fr. Luis Lopez, Fr. Mike Traher, Ashley Aperocho, Sylvia Wilvert, Paulina Gallego, Fr. Shawn Daley. Front, L-R: Donna Joy Tai and Bev Trach. The mission closed when Ashley, Bev and Donna returned in 2017. Below: Kate O’Donnell and Estrela DeSousa at the wed- ding of Hindu friends.

as statutory holidays: the Hindu goodwill among the thousands of festivals of Diwali and Phagwah Hindus that inhabit this strange (Holi); the Christian celebrations and fascinating land of British of Easter and Christmas; and the Guiana.” Muslim holidays of Youman-Nabi An openness to people of and Eid-ul-Adha. People of all other faith traditions, which was and Russ Sampson. “The fact that faiths celebrate Diwali, the festival reinforced during Scarboro’s lay we worked hand in hand with the of lights, and all schools close at missioner formation program, diocesan priority of lay formation,” Easter when everyone takes part found easy expression in Guyana. Russ said, “made it easier for us to in the tradition of kite flying. When your neighbours are welcome and work with Scarboro In a 1957 Scarboro Missions people of many different cultures lay missioners in Guyana.” magazine article, Fr. Wally and faiths, interfaith dialogue Fr. Mike Traher went to New Chisholm wrote about the origins is naturally a part of everyday Amsterdam in 2013 and was soon of the Phagwah festival in the life. Scarboro missioners joined joined by Fr. Shawn Daley for Hindu Holy Books. He explained their Hindu and Muslim friends a year. Luis Lopez arrived after that the red dye thrown with such in celebrating religious festivals Shawn and spent a year working glee at every person in sight com- and, in turn, opened their homes with Mike first as a deacon and memorates the last of the many for Christian celebrations. Jean then another year as an ordained ordeals—the ordeal of fire—by MacInnis, writing about her mis- priest. In 2017, Mike, Donna Tai, the great Prince Prahalad. “This sion experience in Guyana, said Bev Trach and Ashley Aperocho feast is the gayest of the Hindu that she and her husband John returned to Canada, bringing festivals,” Fr. Chisholm wrote. “It developed “a deep respect for the Scarboro’s 64-year history in the occurs at a time when the gran- variety of ways in which others Land of Many Waters to an auspi- aries and barns are full and the experience the Divine...” cious close. Only the Dominican heart of the peasant population The lay missioners assigned to Republic and China received more is freed from the spectre of star- Guyana were fortunate to serve missioners in total than Guyana vation. This permits them to with many experienced Scarboro and none had received as many take an enthusiastic part in the priests including Graham Clark lay missioners.∞ celebration during which there and Al Felix who both died in is much merry-making. During Guyana in the late 1990s; Ken the Phagwah festival new friends MacAulay, two-time superior are made and old acquaintances general of the Society; Linus Wall, revived. It is a season of peace and 50 years a missioner in Guyana;

September 2018/Scarboro Missions 51 Islands in the stream Fifty-eight years of service in the Bahamas

he Bahamas became visitors, Canadians and a new area for Scar- Americans alike, and boro mission activity shared their generosity Tafter Fr. Jack McGoey, then with the Scarboro priests a member of the General assigned to the Bahamas. Council, made a visit to the Many of the rectories, islands in the early 1950s. churches and mission Bishop of Nassau Paul chapels were built with Leonard Hagarty, a Bene- his financial assistance. dictine, invited Scarboro to Another China hand, send missioners to assist Fr. Craig Strang, accom- with the islanders’ pastoral panied Fr. McGoey to this needs. The 13,000 Bahamian new mission. He served Catholics were widely scat- on the larger island of tered and many were with- Eleuthera and looked out the services of a priest. after eight mission sta- Fr. McGoey returned tions. One of these, the to the Bahamas in 1954 village of Rock Sound, to open the new mission. had 700 people and 12 of Three years later, he would them were Catholic. publish his second of many “It is really missionary books, Nor Scrip Nor Shoes, work in the strict sense of detailing his 10 years in the word,” Craig Strang China during which time he said. Reporting from witnessed the Sino-Japanese a visit to the mission, war and the Communist Fr. Harold Oxley wrote capture of Shanghai. With that the work of conver- the Japanese army closing sion was different than in, Fr. McGoey and a group Frs. Craig Strang (L) and Jack McGoey, the first Scarboro mis- in most other mission of Scarboro priests and Grey sioners assigned to the Bahamas mission. territories “for the simple Sisters made the long march reason that a non-Cath- renewed health and happiness. into West China, a trek that perma- olic here is seldom an unbeliever... He was named the first regional nently affected his health. Many Protestant religions were superior of the mission and Once back in Canada, Jack here long before Catholic mis- resided on tiny Harbour Island, McGoey did fundraising for the sioners arrived. This presents serving its 700 Catholics. Society and was elected to the the problem of how to win these Just 90 kilometres from Nassau, General Council in 1949. His people, not from paganism, but Harbour Island was already health issues forced him to resign from Protestantism...” a popular tourist destination. from Council, but in this new In 1955, there were new arrivals: Fr. McGoey built up a network of mission to the Bahamas he found Ken Turner who had been Bishop personal supporters and winter

52 Scarboro Missions/September 2018 Fr. Ambie MacKinnon (who was named a monsignor in 1999) sits and chats with Mrs. Freida Butler (centre), the cook at St. Thomas Moore rectory in Nassau, and parishioner Mrs. Ida Wells. ca. 1985. Mrs. Butler, a mother of four sons, died in June 2018 at 94 years of age. Msgr. MacKinnon had great respect and love for this kind woman who worked at the rectory for many years.

was little evolution in the practice of mission. The geography, the material poverty and the minor- ity status of Catholicism were all challenges and remained so. “Our role as foreigners is to help Bahamians find their place Charles Cummins described as members in the church. Remember that Catholicism was the situation in 1974: “I think most imposed by another culture and they’ve never had a chance of my work here and most of the to unfold themselves. Their identity in liturgy and building the work of our priests today in the Bahamas is pastoral. There are cer- church—it has not been Bahamian...” tainly other avenues that will open Fr. Ambrose (Ambie) MacKinnon, 1982 up—maybe we should already be working in some of these, but com- munications are still quite difficult of Lishui, China; Charles Cummins, The priests also participated in and I think until these things are a five-year veteran of the Japan efforts to alleviate the widespread organized and have some kind mission; and newly-ordained poverty of the Bahamian people of beginning on a diocesan level Paul Pendergast. Bishop Turner who survived by fishing and did we’re going to continue to run into was stationed at St. Thomas More their best to farm amid the scrub problems.” parish in Nassau, the capital, and brush on a thin layer of soil sitting That same year regional was soon joined by Fr. Lawrence atop coral rock. They started a superior Fr. Gerard McKernan said, Beal who had served in China for credit union and a tomato-canning “(The Bahamians) are building a 16 years. cooperative to help the farmers, sense of ethnic pride which is why Travel was one of the great and established schools to edu- foreign priests are not allowed to challenges of the mission. To cate the young. Several groups of become involved in political or minister to the scattered groups nuns, including the Grey Sisters of social questions...Any protest or of Catholics on the islands, jour- Pembroke who had worked with social action movement will have neys by both sea and air, at times the Scarboro priests in China, and to come from the native clergy.” treacherous, were required. Bahamian nuns of the Blessed In 1982, eight years after Pastoral work was the priests’ Martin de Porres community, con- he arrived in the Bahamas, main emphasis, along with the tributed with charitable works of Fr. Ambrose (Ambie) MacKinnon, development of the laity. Parish mercy and in education. then regional superior, expressed life could help bring many more his view on what mission should Bahamian people into the Catholic After Vatican II be there. He said: “Our role as faith. Fr. Oxley reported that “the Church renewal brought on foreigners is to help Bahamians people have not yet completely by Vatican II spurred political find their place as members developed the habit of living a and social involvement in other in the church. Remember that common parish life, or of organ- countries but stopped short in the Catholicism was imposed by izing themselves into parish Bahamas. Liturgical change was another culture and they’ve never societies...But it will come and lay embraced and there was ecumen- had a chance to unfold themselves. leaders will be found.” ical collaboration; however, there

September 2018/Scarboro Missions 53 Fr. Paul Pendergast served his entire missionary life, 43 years, in the Bahamas. When he arrived in Rock Sound, Eleuthera, he began building St. Anne’s Church with the help of local labourers. Parishioners were surprised to see their priest mixing cement and hoisting beams into place, but it won their good will. Fr. Leonard Hudswell, veteran of the China and Dominican Republic missions, spent his final 28 years serving the Bahamian people. He died in 1993 and is bur- ied in Nassau. He was one of the group of priests and Grey Sisters in China who Their identity in liturgy and build- in 1943 made a 2,500-kilometre trek to escape the ravages of the Japanese Army. ing the church—it has not been Bahamian...For instance, two years Bahamas. When he died in 1998, Frs. John Kelly, Gerard McKernan, ago we had a diocesan assembly in then Archbishop Lawrence Burke Charles Cummins and Leonard Nassau. Both clergy and laity were of Nassau paid tribute to him: “He Hudswell. Fr. Ambie first came present. There was a real cross- was able to share fully in the life of to the Bahamas from St. Vincent section of the Bahamian Islands his people, rubbing shoulders with as part of a year long “Caribbean there. Every island was repre- the labourers on building projects, Exchange” of Scarboro priests and sented. Despite the fact that we picking pineapples in the fields at the end of the year he received had lost six priests through death and loading the trucks—dirtying a permanent appointment in the the previous nine months, not one his hands...He was always encour- Bahamas where he remained for person stood and said, ‘We need a aging and affirming. His people 38 years. His return to Canada in priest; we’re short of priests.’ They experienced him as one of them, 2012 marked the end of Scarboro’s wanted to get themselves involved as someone real, as someone very mission in the Bahamas. in the church. This is what I saw sincere.” On April 26, 2013, Msgr. coming out of that assembly...a real Today there are approximately MacKinnon and Fr. Brian Swords, involvement of the people.” 50,000 Catholics, 15 percent of the then superior general, were At one time in the 1960s, there total populace, in the Archdiocese present at Mary Star of the Sea were as many as 11 Scarboro mis- of Nassau, which encompasses all Parish for a thanksgiving Mass sioners working in the Bahamas. of the Bahamas and is headed by offered by Archbishop Patrick C. By 1987 just three remained: the its first Bahamian bishop, Patrick Pinder and for the unveiling of a hard-working Fr. Len Hudswell, Christopher Pinder. Many of memorial plaque honouring the another China hand, was about to the parishes are in the hands of 58 years of service by Scarboro retire at age 76; Fr. Paul Pendergast Bahamian priests. missionaries in the Bahamas.∞ was on Eleuthera; and Fr. Ambie In 1999 Fr. Ambie MacKinnon MacKinnon was pastor of Mary, was made a monsignor by Star of the Sea in Grand Bahama. Archbishop Burke, accepting Fr. Ron MacFarlane joined Ambie the honour on behalf of all the as assistant pastor in 1998. Scarboro missioners who had Fr. Pendergast served 44 years, served in the Bahamas, including his entire missionary life, in the the four who lie buried in Nassau:

54 Scarboro Missions/September 2018 Breaking open the Word of God The struggle for freedom and dignity in the Philippines

carboro missionaries went first regional superior, made the entirely with rice. About 10,000 to the Philippines at the voyage. The last leg was a 12-hour people lived in these five large invitation of Lino Gonzaga, overnight ferry ride from the towns and in the 10-30 barrios BishopS of the Diocese of Palo crowded city of Cebu to the little (rural villages) in each parish. on the island of Leyte. There seaside town of Cabalian. Ken About 90 percent of them were were not enough Filipino priests Dietrich accompanied the later baptized Catholics. In the early to staff his parishes, he said. arrivals for part of this trip and years, the Scarboro missioners When Superior-General Fr. Tom reported that their boat spent concentrated on training catechists McQuaid visited Bishop Gonzaga no little time dodging hurricane and improving the sacramental life they agreed that Scarboro priests Louise. “As one sailor with a of the people. would initially take responsibility poetic soul put it, ‘Every little Fiestas were a big part of the for two parishes in Southern Leyte, breeze seemed to whisper Louise.’” Filipino Catholic culture. These an area known for its black sand annual feast days were celebrated beaches, pristine waters and wide, Sacraments and buildings with great excitement and expense. flat green fields stretching back The two original parishes were The people butchered pigs, goats towards a rugged mountainous later divided and others were and chickens, prepared plenty interior. added so that by 1964 five parishes of food, decorated their village, The first priests to arrive were were staffed by Scarboro priests: organized processions of the Ken Dietrich and Rod MacNeil St. Bernard, Cabalian, Anahawan, saint’s statue, drank homemade in October 1955. Two months Hinundayan, and finally the large wine made from coconut sap, told later, Frs. James Gillis, Robert parish of Hinunangan, an area stories, and visited friends and Cranley and Frank Moylan, the known for its vast plains planted neighbours. In the more isolated barrios, where people had neither electri- city nor plumbing in their homes, the fiesta might have been the only time all year that the priest could visit. A long motorcycle ride over hills and across rivers was fol- lowed by a day spent performing baptisms, hearing confessions, celebrating Mass in a simple wooden chapel and joining in a community meal featuring Filipino delicacies. The priests also led efforts to build and renovate dilapidated churches. The people raised most Scarboro missioners in Southern Leyte, Philippines, 1957. Standing L-R: Frs. Robert Cranley, James Gillis, Ken Dietrich, Pierre Richard, Rod MacNeil. Seated: Regional of the funds, supplemented by Superior Frank Moylan, Superior General Alphonse Chafe visiting from Canada, monies the missionaries collected Armand Clement.

September 2018/Scarboro Missions 55 Fr. Fred Wakeham (left) who was assigned to the island of Leyte, Philippines, in 1960, welcomes Frs. Charlie Gervais and Longie MacLean to the mission. The two classmates were ordained in 1961 and sailed together to the Philippines the following year.

things are all part of the process, primary lessons in democracy where people begin to learn their rights and obligations in the strug- gle for freedom and dignity.” The parish in Hinunangan was the last of the five to start a from benefactors in Canada. By ualistic outlook and improve their credit union. It opened on May 1965 several new rectories and standard of living: “The key thing,” 8, 1968, when Fred Wakeham schools were built, three new he said, “is to convince them that was pastor there. Now called the churches had been constructed they can become economically Sts. Peter and Paul Multipurpose and two others renovated. independent by depending on Cooperative, it offers a variety of each other. We must convince services including deposits, loans, Cooperative education them that they can make a living farm-level grain sales, grocery and The poverty of the majority and do well economically, not by hardware stores, a training centre of the people and the injustices climbing on another person’s back and a travel agency. It has received of the economic situation were but by working together.” national awards for its steady always a concern to the Scarboro By 1968 credit unions had been growth and superior organization. priests. Many farmers were locked established in all the Scarboro Last year more than 500 people into a feudal relationship with parishes. As the credit unions attended the institution’s General landowners who took a portion began to expand and the mem- Assembly. of their crops. The tenant farm- bers became more competent in ers were equally at the mercy of management, the priests gradually Our Lady’s Missionaries the merchants. There was little lessened their involvement, believ- In 1967, after six months of cooperation or organization for the ing that long-term success rested language study in Cebu, four many common economic issues on the abilities and commitment of Canadian OLM Sisters arrived the people faced. the people themselves. Fr. Tony Martin was one of the “In a slow and sometimes first to recognize that focusing on painful process,” Fr. Roger the people’s spiritual needs was Brennan observed, “they are not enough. He asked his fellow beginning to face the prob- Scarboro priests if they were going lems of overdue loans, of the to address the issues impacting the refusal or simple inability to majority of the people or “are we repay loans. They are dealing to practice the age-old custom of with the disappointment of only saying Mass, distributing the having officials who have sacraments and remaining in our misappropriated funds or soutanes for the ten percent?” failed to perform their duties, Fr. Martin was certain of loss of confidence in a Our Lady’s Missionaries Sisters Mary Gauthier (L) and Joan Missiaen at a celebration for Fr. Armie cooperative education could break credit union and the failure Clement, coordinator of Scarboro’s central house people away from their individ- of a cooperative. But these in Cebu. Philippines, ca. 1980s.

56 Scarboro Missions/September 2018 L-R: Fr. Johnny Arreglo, Jesus Onita, Inday Layagon, Rosalia Mirasol, Dave Warren SFM, Bishop Vicente Ataviado, Fr. Jim McGuire SFM, Fr. Rudolfo Lacerna and Juanito Pietate. Maasin, Southern Leyte, 1977. This gathering took place on the day Fr. Warren received his minor ministries. in Leyte to work with Scarboro Another important contribution say. They continued to meet and missioners. For Margaret Walsh, the sisters made was in building reflect on the Word of God and on Mary Gauthier, Marie Clarkson community among the mission- its meaning in their lives. In time, and Janie Shultz, their early days aries. The Scarboro priests had a leaders came forward and the in Leyte were a time of uncertainty. tendency towards all work and no group became a vehicle to bring In their community’s history “Our play. Eventually more and more of the Gospel message to others. Story,” published in 2015, they them looked forward to meeting “Together Terry and the 12 recalled: at the OLM house on Mondays to designed a seminar which hope- “Since the agreements were celebrate the Eucharist, followed fully would lead the people to made by OLM and SFM superiors by supper and an evening of make a deeper commitment to in Canada, the Scarboro priests relaxation and conversation, even Jesus Christ,” Fr. Warren said. in Leyte did not know what to sing-a-longs. There were also pic- “This seminar came to be known expect. There really were no min- nics at the beach, intense games of as the ‘Fourteen Nights’ because istries planned other than that the bridge, and celebrations of birth- it involved meeting one night a nurses would be needed to assist days and special days. Fr. Mike week for 14 weeks. Those who with health care and the teachers Traher later began the custom of completed the 14 nights became would work in parish schools. The inviting the sisters to his convento known as the core group.” beginnings were a learning experi- (parish house) for Sunday supper. Members of these core groups ence in communication. The local came to the parish centre each teachers in the school were leery Lay leadership Saturday, some travelling hours of newcomers who they feared When Fr. Dave Warren arrived by foot or canoe from their barrios would take their jobs.” in St. Bernard in 1976 he found to discuss the readings for Sunday Despite this difficult beginning, a people enthusiastic about the mass. They also received conse- the four sisters and those who Word of God and eager to share it crated hosts to take back to their arrived after them became very with others. As Fr. Warren relates, home chapels, and on Sunday important to the church’s work the people credited Fr. Terry they organized worship with a in Southern Leyte. They were Gallagher with bringing this new Liturgy of the Word followed by a able to upgrade the teaching in life to the parish. It all began one Liturgy of the Offertory and Holy high schools and became active Holy Week after Terry had chosen Communion. Part of the offertory in teaching community health (as was the custom) 12 men to take collection went to the parish, but workers. When a 25-bed hospi- part in the re-enactment of Jesus most was kept for the needs of tal was built in Hinundayan in washing of the feet of his disciples. the community, especially the 1972, the sisters played a major These 12 “apostles” were farmers very poor. role in guiding the day-to-day and fishermen with little formal Core groups were already operations for the first years. They education but a wealth of life active in most of the barrios, but were also involved in pastoral experience. He discussed the Holy there were still places that had work, catechetics and community Week readings with them and was not yet undergone the Fourteen organizing. impressed with what they had to Nights Seminar. So on their own

September 2018/Scarboro Missions 57 Shane O’Brien with youth in the parish of San Fernando. ca. 1981. He later mar- ried Beth, a Filipina. Shane died of a mas- sive stroke in Davao City on September 23, 1985. He was 30 years old. initiative, the established groups vaged; that is, tortured, began giving the seminar to others. mutilated and dumped Helen Harrington-Gaspar serves a meal of eggplant and Fr. Warren attended some of these on a roadside for public beans to her Manobo neighbours in Opis, San Fernando, meetings, but it was really the lay display. Bukidnon, 1986. people who were in charge. “It During this period, was an oft-repeated scene,” he the community organizing (CO) their personal values, supported said. “Men and women gathered movement became an import- the people through these tough around several Coleman lamps ant tool for people to learn their times. “It was a scary time to live listening to the Word of God and rights and how to stand together in Southern Leyte during the listening to each other.” in solidarity. The methodology of Marcos regime. Many people were The core group model spread CO was based on the practices of being salvaged. These people were beyond St. Bernard to other Saul Alinsky in Chicago. Alinsky considered rebels for not sup- Scarboro parishes and became a championed new ways of organ- porting the government. At a risk vital pastoral response where there izing the poor and powerless to to themselves, the Scarboro priests were so few priests to serve remote create a “backyard revolution” supported and stood by and with communities. Encouraged by this in cities across America. The the people and their families. By successful religious education Scarboro priests, particularly their simple lifestyle, their bare program, Bishop Vicente Ataviado Fr. Pat Kelly, invited organizers rectories and their prioritizing of created a “Flying Team” of catech- like Fr. Fernando Yusingko to lead the poor, the missionaries gave a ists who would live in the barrios CO sessions in their parishes. In great witness to Gospel values. I of each parish for four days, Leyte, the way of organizing was could see that the people felt very providing a seminar called Adult basically liturgical, employing much at home with the priests, as Christian Living. The climax of the Bible study and creative forms of they knew that the foreign priests seminar was a Mass celebrated by worship such as those encouraged were there exclusively for them.” the bishop himself. by the core groups. Lay leaders The last Scarboro priests were also sent to Cebu for more assigned to Leyte, Mike Traher Community organizing intensive study. and Jim McGuire, took up parish assignments on the large southern One of the most notorious Community organizing awak- island of Mindanao in July 1983. moments in Philippine history was ened the people to their own voice Two years later the OLM Sisters the imposition of martial law in and united them against unjust also departed for a new mission 1972. President Ferdinand Marcos structures and corruption. “In in the Diocese of Cagayan de dissolved Congress, assumed all the Filipino culture,” said Fred Oro also on Mindanao. Prior to legislative powers, suspended the Wakeham, “the little person, the leaving Leyte, Frs. Traher and writ of habeas corpus and ordered poorly educated, seldom stood up McGuire concelebrated Mass at the round-up of suspected dissi- to those with money, education the cathedral in Maasin with two dents. By the time martial law was and prestige. It was risky. Yet risk bishops and 25 diocesan priests. lifted in 1981, tens of thousands of the people did.” This was followed by a joyful incidents of human rights abuses Sister Myra Trainer observed despedida (farewell celebration and had been documented, including that the Scarboro missionaries, meal) with the people. Fr. McGuire 2,520 people who had been sal- through both their work and

58 Scarboro Missions/September 2018 Mary Anne O’Connor (centre) and Our Lady’s Missionary Sister Christine Gebel (right) at a despedida (community farewell) in Fr. Pat Kelly speaks with community leader Clarita Escoto and Kibangay, Bukidnon province, for Mary Anne who was returning to parishioners from the province of Bukidnon, Philippines. Pat Canada. 1993. joined the group as they travelled 1,500 kilometres by road and sea to the capital to participate in a two-week Fast for the Forests outside the Department of Natural Resources. Manila, 1989. wrote: “Mike and I were both Kelly took over as pastor of San in San Fernando. This itinerant choked up with joy that comes Fernando, Charlie was able to mission team, which included from a mission accomplished and focus his ministry on the Manobo. anthropologist, author and theolo- from the genuine goodwill of all He followed the advice of Bishop gian Karl Gaspar, lived among the present. But there was also sorrow Claver, a member of the Bontoc people and helped to raise their too and grief at leaving a people tribe, “to help them reacquire consciousness about the historical we had come to love and respect.” their dignity as a people.” Charlie, situation they were living. With whose In Memory appears later this encouragement, ordinary To Bukidnon in this issue, firmly believed that people became leaders in a strug- Bishop Francisco Claver of the though the people were mostly gle to preserve the remaining Diocese of Malaybalay invited animist in their beliefs, God had forests of Mindanao. Their log- Scarboro to enter a new phase been at work among them. Their ging blockade in the town of San of its life in the Philippines. natural understanding of God, Fernando and their Fast for the Malaybalay is the capital city of their unique tribal culture and the Forests outside the Department the province of Bukidnon, a word customs they had inherited from of Natural Resources in Manila meaning “mountainous.” The their ancestors should be studied helped to halt the activities of two landlocked diocese on the island and preserved. logging companies and brought of Mindanao is very different Other Scarboro priests and attention to the ecological damage physically from Leyte, but like 10 more lay missioners arrived inflicted on the country during the Leyte, most of the people speak to take assignments mainly in Marcos years. Cebuano. Fr. Charlie Gervais Bukidnon. Some witnessed the fall Pat’s last years in the was the first to be assigned there of the Marcos regime, a remark- Philippines were spent as an in 1980 when he was appointed able bloodless revolution that assistant pastor and a member of pastor of the remote parish of occurred in 1986. All hoped that the Redemptorist mission team San Fernando with “six to eight “People Power” would usher in a in the Diocese of Pagadian on thousand Christian settlers and new era of peace and good gov- Mindanao’s Zamboanga penin- at least that many Manobo in the ernance, but deep-seated problems sula. Here, the team supported hills bordering the parish.” Like of poverty, institutional violence the lumad in their resistance to a most of the Indigenous Peoples and political corruption continue Canadian mining company (TVI of Mindanao, collectively called until today in Asia’s most Catholic Pacific) that was bent on establish- lumad, the Manobo had been country. ing gold mining on their ancestral continually pushed from their In 1987 Pat Kelly brought a lands. With Pat’s return to Canada ancestral lands deeper into the team of Filipino Redemptorist in 2009, Scarboro’s more than 50 forests or had resigned to live priests, brothers and lay commun- years of service in the Philippines in the denuded hills. When Pat ity organizers to work with him came to an end.∞

September 2018/Scarboro Missions 59 Autonomy in the local church Promoting lay leadership in St. Vincent and the Grenadines

n 1957 Scarboro Missions people in order that someday they “On Friday evening we have began working in its second would come to own their own the Way of the Cross and con- English-speaking mission, this homes and land like people in fessions; on Saturday morning, Itime in the Caribbean. The bishop other countries. Mass; Saturday afternoon, cat- of Grenada, Justin Field, had echism; Saturday evening, short learned about the Scarboro Fath- Building up the church Benediction and confession; ers’ work in Guyana and proposed The first Scarboro priests Sunday morning Mass at St. that the Society send priests to assigned to the new mission Michael’s church and then we go St. Vincent and the Grenadines, were Leo Curtin, a veteran China by jeep to the other side of the which was under his jurisdiction. hand, and Michael O’Kane who island for a Mass in a private At that time, there were 15,000 had been working in Canada home. In the afternoon we have Catholics out of a population of since his ordination four years catechism again and in the even- 80,000 people, largely of Afri- earlier. By 1959 they were joined ing Benediction of the Blessed can descent and living mostly on by two more veteran China Sacrament. On Monday we return the largest island of St. Vincent. missionaries, (Eugene) Gerald by boat to St. Vincent.” There were smaller groups of East Doyle and Edward Moriarty. The need for new church Indians and Portuguese whose The Benedictines soon departed buildings, rectories and schools ancestors had come as indentured leaving the Scarboro priests to was also a focus of the mission- labourers. serve the mountainous island of aries, at least for the first 15 years. The Benedictine Fathers from St. Vincent, 30 kilometres from Fr. O’Kane soon began construc- Trinidad had been working in stem to stern and half as wide, tion on St. Theresa’s Church on a St. Vincent, but their contract and its smaller neighbour to the hilltop in the mountains near the was ending in 1960. Two of south, Bequia. village of Gomea. An earthquake them remained and were living The Scarboro priests were sta- had destroyed the original church a community life in the capital, tioned on the island of St. Vincent. four years before. He reported Kingstown. Bishop Field reported The region’s small size meant that that the parishioners wanted to that there were no native voca- they lived close to one another replace a dilapidated temporary tions. “The people,” he said, “are and could often meet to give each building “with one reverential in lacking in knowledge of the faith other support and to compare structure, properly-furnished and and some have even gone over to experiences. large enough for all of us to attend other religions.” Besides pastoral Fr. Curtin, the mission’s first Mass and devotions. Towards duties, there would also be social superior, made every third Sunday that end they have sacrificed and and economic dimensions to the of the month “Bequia Sunday.” saved. To prepare for the build- work. He said that the people He wrote to the young readers of ing of their church the men have lived mainly in “wooden shacks Scarboro Missions magazine that on sledged rocks in the river down in thatched with straw” and few this day he would cross the tricky the valley below and the women families owned the land on which seven-mile strait in a schooner have carried it balanced on their these were built. He hoped the piloted by an expert sailor. His heads up the long and steep trail missionaries would be able to article gives a clear idea of the to the site.” raise the standard of living of the priest’s typical weekend schedule: The church was completed in a

60 Scarboro Missions/September 2018 year and blessed by Bishop Field with 200 people inside and nearly double that on the outside. Mike O’Kane estimated that throughout Fr. Rollie Roberts with staff and children at Saint Benedict’s Day Nursery, which he the construction process he made opened in 1963 to respond to the needs of children living in poverty in St. Vincent and the 500 trips with “Bluebird,” his four- Grenadines. wheel drive jeep. Yet, on the day of to include the northern outpost of remained in St. Vincent until the the blessing, perhaps tired of slog- Georgetown. age of 88. ging through hard rain and mucky Georgetown had once been an On March 14, 2018, Fr. Andrew puddles, Bluebird failed to make it important area for growing sugar Roache and the people of St. up the last hill and remained mud- cane, from which was produced Benedict’s Parish in Georgetown bound until after the service. refined sugar, molasses and rum unveiled a plaque with Fr. Rollie’s By 1968 eight Scarboro priests for export. The parish fell on hard life story, “showing our appre- were staffing five parishes. times when the sugar bonanza ciation and love for all that this Fr. Hugh MacDougall started a collapsed in 1962, the same year generous man of God has done $40,000 school building project in that 57-year-old Fr. Roland (Rollie) in helping to build the local the town of Mesopotamia. Local Roberts arrived to begin his first church here in St. Vincent and the fundraising paid for the churches overseas mission assignment. Grenadines.” and, for the most part, the schools. Since his early years of priesthood, Help also came from benefactors Fr. Roberts had been serving in Formation of lay leadership in Canada to build two rectories Canada as National Director of the The influence of Vatican II and rent three others. Holy Childhood Association so he took some years to infiltrate the Several religious groups was especially alert to children in norms of the Scarboro priests in assisted with teaching and med- need. In 1963, greatly affected by St. Vincent and the Grenadines. ical care. Fr. Moriarty invited two the malnutrition and gastroenter- When it did take hold, it made a dynamic and gifted Carmelite itis he saw among the very young great difference in their approach. nuns that he had worked with in Georgetown, Fr. Roberts opened The meaning of “building the in Guyana to settle in the town the Saint Benedict’s Day Nursery. church” shifted dramatically away of Layou, about six miles from Five years later he opened an from constructing much needed the capital. In the beginning they infant hospital. The Carmelite churches and schools, and other assisted in spreading the good nuns responded to his request to practices that were dependent on news and instructing candidates manage the two institutions that financial support from Canada. in the Catholic faith. When their have continued to today, helping Lay formation and leadership motherhouse in Trinidad could no to meet the needs of hundreds of were the new areas of focus. longer support them, Fr. Curtin children. Fr. Rollie believed that Fr. Ron Bates was assigned to St. was able to obtain financial assist- the people’s problems were his Vincent in 1960 and would serve ance from the Holy Childhood problems. He said, “Mission is as regional superior in the immedi- Association in Canada. More a challenge of involvement; the ate wake of the Second Vatican Carmelite nuns arrived and they thrilling experience of being a Council. He provided progressive eventually extended their work witness to the love of Christ.” He leadership at a critical time. Mike

September 2018/Scarboro Missions 61 Mission to St. Lucia n 1964, Scarboro Missions received a request from Bishop Charles Gachet of the Congregation of the Sons of Mary Immaculate of France to send priests Ito his Diocese of Castries on the island of St. Lucia, less than 100 kilometres from St. Vincent. The population of St. Lucia was about 96,000 with 91 percent Catholic. Most of the people were French speaking and served by 21 French priests. In 1966, after attending the final session of Vatican II, veteran China missionary Bishop Kenneth Turner was appointed to the new parish of Our Lady of Fatima in La Clery, a suburb in the capital city of Castries. Two more China hands, first Fr. John Kelly and six months later Fr. Tom McQuaid joined Bishop Turner in La Clery, serving 3,000 English-speaking people, with a special concern for those living in poverty. Fr. McQuaid wrote, “Quite a number of so-called elite of the island live within the borders of our parish. The owners of the two largest stores are parishioners. But I know there are many poor families also.” These he would visit regularly on foot. Scarboro closed the mission in 1989 and Fr. McQuaid returned to Canada. He had been the longest serving Scarboro missionary to St. Lucia. In 1991, the Fr. Thomas McQuaid at Our Lady of Archbishop of Castries, Kelvin Felix, conferred the honour of Pro Ecclesia Et Fatima church in La Clery, Castries, St. Lucia. c1960s. Pontifice (For Church and Pope) to Fr. McQuaid for his generous service.∞

O’Kane recalls, “Ron worked applied. I am personally amazed at out...The local people should be in Kingstown and was a vision- the way this increased interaction deeply involved in suggesting and ary pastor instigating Vatican II has given me a new appreciation determining what their needs are, reforms in education, youth and for council members I have known and in determining what projects lay involvement.” for years. I have to admire the gen- are practical and feasible for the The Scarboro priests began erosity of one member, the interest future. Up until recently most of organizing study groups in dif- of another and the gentle tactful- these decisions were made by the ferent areas to get the laity more ness of a third. I often marvel at Scarboro community.” involved in their parish commun- the fact that I could have known ities. After much discussion and these same individuals for many New areas of mission reflection, the people drew up years and have been blind to these The Catholic Charismatic constitutions and elected officers wonderful qualities.” Renewal, Marriage Encounter for the islands’ first parish coun- The promotion of parish and the Cursillo movement were cils. Fr. Hugh MacDougall gave councils marked a shift towards also areas of interest to Vincentian a glimpse of the changes that activities geared to giving the Catholics and helpful to their faith occurred with this new innovation: lay people a greater share in the development. In 1972 a group of “While it is true that the days of work of the church. The people 24 Guyanese men and women snap decisions and quick action were also being asked to search came to St. Vincent to share their are over, our parish is much more for the kind of church they truly experience of Cursillo. Following of a community now and, after all, want, not one that foreign mis- this highly spirited event, several this is what parish life is all about. sionaries could offer them. In the retreats were held so that by 1977 Priests and parishioners have mission report from St. Vincent the impact of this lay movement become much better acquainted and the Grenadines to the 1974 was being felt. Fr. Russ Sampson with one another; this follows General Chapter of Scarboro said the three-day Cursillo retreat naturally since we have to spend Missions, the priests wrote, “There “enkindled in many of us, both laity much more time together. We have may be greater need in the future and clergy, a greater need for con- our tensions but they have proved to let church structures emerge version and greater commitment to be healthy since areas of discon- from the local culture rather than and dedication in our lives.” tent are uncovered and remedies applying a structure from with- The final 20 years of Scarboro’s

62 Scarboro Missions/September 2018 “It was very hard leaving. The people were ter- rific; the way they received us and put up with our limitations and failings was remarkable. Working in another culture is like beginning school and learning all over again.” Fr. Russ Sampson (photo right)

presence in St. Vincent were high- and the surrounding lighted by a greater emphasis on community; serving ecumenical relations through the on parish committees; St. Vincent and the Grenadines reaching out to and Christian Council, working being a presence among together on much of the churches’ marginalized groups pastoral work. With Catholics within the community; making up a small section of the and helping the people population, this was an inevitable to identify individual and necessary collaboration. and community health The Scarboro priests were also needs and to get med- willing to move into the poorer ical services. Fr. Patrick McDonough and Marg Keogh at a meeting of parishes and into specialized work Scarboro missioners in St. Vincent. 1983. with marginalized people or in Achieving autonomy Brian Swords and three of the areas of family life. Edmonton By 1987 three Vincentian priests Scarboro priests who had served diocesan priest Fr. Denis Hebert, had been ordained and Scarboro in the Caribbean region, Tom an associate member of Scarboro Missions had turned over half of McQuaid, Pat McDonough and Missions, established networks its parishes to local clergy. Two Rollie Roberts, joined 16 bish- with grassroots groups of farmers local men were also studying at ops, 50 priests and the crowds and fishermen as well as social the seminary in Trinidad and that filled four covered stands in and cultural agencies. In the small the day could be foreseen when Kingstown’s scenic Victoria Park coastal town of Layou, he cooper- Scarboro missionaries would in welcoming Bishop Robert Rivas, ated with its Sports and Cultural be able to leave St. Vincent in OP, to his new position. The next Association in closing a beach area local hands. year, Scarboro closed its mission in to trucks that had been taking out The final passage towards St. Vincent after 34 years. sand. “The work was well pre- the autonomy of the local Fr. Russ Sampson who later pared by the Association through church occurred in 1989 when served in Guyana, said, “It was community awareness, risk-taking, Bridgetown-Kingstown diocese very hard leaving. The people decision-making and collaborating was separated into two, one were terrific; the way they received action,” said Fr. Hebert. based in Bridgetown, Barbados, us and put up with our limita- In the 1980s, three Scarboro lay and the other in Kingstown, St. tions and failings was remarkable. missioners, Hector MacDonald, Vincent. On January 22, 1990, St. Working in another culture is like Nancy Friday and Margaret Keogh Vincent’s national feast day, the beginning school and learning (a public health nurse) joined the episcopal ordination of the first all over again. We had to become mission team in St. Vincent as part bishop of Kingstown took place small again in order to serve of their formation. Their minis- at the St. Mary’s Cathedral of people from another culture.”∞ tries included visits to a home for the Assumption, the seat of the the poor and trying to establish new diocese. Superior General contact between the residents

September 2018/Scarboro Missions 63 Mission to Painted Rock A journey towards justice and peace

n October 1961, at St. Michael’s Cathedral in Toronto, five Canadian priests were Imissioned to the Amazon jungle. They were Paul McHugh who had previously served in the Domin- ican Republic, Michael O’Kane who had been in St. Vincent and the Grenadines, Vince Daniel who had been vocations director in Toronto, and two newly ordained priests George Marskell and Doug MacKinnon. The five Scarboro missioners would never forget arriving in the small Amazon riverport of Itacoatiara (IT-a-kwa-chee-AA-ra), Bishop Paul McHugh disembarks the Santa Terezinha with Fr. Frank Thornley (visiting population 11,000. Frs. Marskell from Guyana) and Fr. Ray O’Toole (with hat). The riverboat was powered by a Cummins and MacKinnon had flown over diesel engine that the priests shipped from Canada and up the Amazon to Itacoatiara. After nine years they overhauled the engine and it gave another eight years of service. the vast Amazon jungle to Manaus, the largest city in Amazonas State, Vision: Journey of a Married Priest, established by the first group of and then continued 270 kilometres by Michael O’Kane.) missioners. They spent their time by boat downstream to Itacoatiara, As the missioners learned working in the town of Itacoatiara a name meaning “painted rock” in Portuguese, they were immersed or in the parishes downriver, the Tupi language. Frs. McHugh, in the daily life of the people. Itapiranga, Silves, Urucara and Daniels and O’Kane brought the Health care and education were Urucurituba; and just as much group’s belongings upriver from priorities and the Sisters of St. time travelling to villages in the the city of Belem, a once-in-a- Joseph of Peterborough, Ontario, Interior, a vast region of jungle, lifetime 1,100 kilometre, 11-day agreed to finance a team of rivers and lakes. Scarboro’s terri- journey on a wood-burning vessel medical sisters to staff a small tory encompassed 161,000 square named the Barão de Cameta (Baron hospital, which opened in 1965. kilometres. of Cameta). The Precious Blood Sisters from The people of the region, des- “Hundreds of townsfolk lined Manaus agreed to run a school if cendants of Indigenous, European the shores. They stood on the Scarboro Missions would build and African peoples, called them- docks as lines were thrown out and staff it. selves “caboclos.” They eked out a and our boat was safely secured. Two more newly ordained living by fishing, hunting, raising Hymns were sung. Crowds jostled priests, Tim Ryan and Bill Smith, livestock and growing cassava. to see us and a procession led us joined the Prelacy of Itacoatiara They had little money, almost no from the docks to the town square in 1964. They and those who land titles, and were vulnerable and the church.” (From Beyond Our followed took up the pattern to outsiders seeking to exploit fish,

64 Scarboro Missions/September 2018 “Vatican II had told us that the Church is the people of God on a journey. It also told us that each and every person is responsible for this journey and for its fulfillment. As a result, we felt that many pastoral changes had to happen so as to prepare the people to take their proper place in a reborn Church.” L-R: Terry O’Sullivan, Tim Ryan, Ray O’Toole, Omar Dixon, Chester Gabriel, and Hubert Den Tandt in the parish jeep on the main avenue Fr. Douglas MacKinnon, SFM in Itacoatiara. These missioners lived in distant areas and gathered in the town for regional meetings. ca. 1965. wood and mineral resources. The for the poor. The bishops founded answered the invitation to engage people suffered under megapro- the Indigenist Missionary Council in pastoral ministry. A simple jects such as lumbering, gold and in 1972 and the Land Pastoral training centre (CENTREPI) tin mining, predatory fishing and Commission in 1975 to speak was built on a bank overlooking dams. The 1985 Balbina hydro- against Indigenous genocide and the Amazon River and the first electric dam on the Uatumã River for land reform. gathering of pastoral agents-in- flooded 4,000 hectares of rainforest Paul McHugh was appointed training took place in 1967. With a and forced the evacuation of the acting bishop in 1965 and attended holistic approach to religious edu- one Indigenous group in the prel- Vatican II. His consecration as cation—toward integral human acy, the Waimiri-Atroari people, the first bishop of the Prelacy of development—the people received from their traditional hunting Itacoatiara took place in 1967. basic religious education, studied grounds. In defense of the people, Bishop McHugh encouraged the catechetics, learned about hygiene, Scarboro missioners worked priests’ interest in social develop- health care and community leader- through the Society’s Justice and ment. Scarboro missioner Lou ship, and received specialized Peace Office to bring a Canadian Hewer’s work included housing courses in subjects such as mater- and international response, but co-ops in Jauary, a poor area of nal care and legal land rights. to no avail. The Brazilian bishops Itacoatiara, and he also worked Over the years, more than 3,000 said it is “in the name of a dubious with the land pastoral in the prel- pastoral agents participated in for- progress and development that acy’s sister church in São Paulo. mation courses. At each gathering, the forest is destroyed and the Hubert Den Tandt, assisted by they celebrated the Eucharist with people of the forest receive the Bryan Manning, set up a collective songs and symbols speaking of death blow.” farm in Urucara for the people to their struggles and pain, their vic- learn agricultural innovation. They tories and joy. The newly trained The people of God also acquired a sawmill to make pastoral agents returned to their Inspired by the teaching of lumber from the trees that were remote communities, becoming Vatican II that the church is the cleared for the farm. Amazonas the local leaders responsible for People of God, the National state governor João Walter organizing Sunday liturgies and Conference of Brazilian Bishops Andrade, visited this experimental training volunteers for pastoral established pastoral commissions centre in May 1971. In a television ministry. These communities (pastorais) to address social and interview, he referred to the pro- formed part of the larger move- religious concerns and to engage ject as “an example of community ment of comunidades eclesiais de base, laity in parishes and small com- work worthy of imitation.” meaning base church commun- munities. The Brazilian bishops In Itacoatiara, sisters and priests ities (BCCs) growing throughout were among the leaders at the set up community committees for Latin America, a movement 1968 Latin American Bishops’ religious education, for infant care, that integrated prayerful wor- Conference in Medellin that read- for youth, for women and for the ship, attention to social issues ily accepted the preferential option landless. Hundreds of lay people and action for justice. One song

September 2018/Scarboro Missions 65 Bishop George Marskell celebrates the Eucharist at the Assembly of the People, 1990, Itacoatiara, Brazil. The four day gathering, held every two years, brought together representatives from more than 200 com- munities to voice concerns, decide on pastoral priorities, celebrate their victories and listen to the Word of God. expresses the cry of the BCCs: in creating more inclusive deci- justice and the observance of “We want land on earth, we sion-making processes. A prelacy human rights for small farmers already have land in heaven!” council was established, meeting and the landless in Brazil.” The three times a year. Every two years, MST was cited for “winning land Democracy and dignity a major four-day gathering was for landless families and helping In 1974, Cardinal Evaristo Arns held—the Assembly of the People them to farm it sustainably.” In of the Archdiocese of São Paulo of God. Representatives from the his acceptance speech, Dom agreed to enter into a sister church 242 BCCs met together to voice Jorge said: relationship with the prelacy. concerns, decide on pastoral prior- “We are witnesses to our Unlike other such arrangements, ities, and celebrate their victories people’s creativity in the search this one was not concerned with of light over darkness, of justice for alternatives and their wanting finances but with people. Laity, over exploitation. to relate lovingly—yes, lovingly— sisters and priests from São Dom Jorge explained the with the land. Because for them Paulo joined the foreign mission- Gospel-inspired purpose of the land is not a piece of merchandise aries and local lay leaders in the BCCs and the church’s support but rather a place and a condition Amazon. The Scarboro missioners for them: of life. We know that by attaining reported significant results to the “As the people gathered in land our people will gain cit- Society’s 1978 General Chapter in community to reflect on their life izenship and the possibility of an Canada: situations with the help of the alternative way of living in an “The prelacy has been blown light that comes from the Word of alternative society.” wide open. The input of new ideas God, they discovered their dignity Scarboro missioners’ legacy in and people, while not discarding as human beings and as sons and the Prelacy of Itacoatiara continues the foundations already laid, has daughters of God. The strength in the pastoral ministries still extended our service and brought that comes from unity led to action vibrant in the Brazilian church, us into contact with the national in transforming the unjust struc- evidenced by the 2018 national and not just regional church. No tures of a society dominated by a meeting of base church commun- longer is the prelacy a simple mis- privileged class. The church, to ities in southern Brazil. Some sion with a few priests. The priests be faithful to the Gospel, made an of the 27 pastoral commissions are in the minority, our houses are option for the poor.” include: all mixed (men, women, religious In 1991 Dom Jorge travelled • The catechetical commission, sisters and brothers, priests). to Sweden to accept the Right giving pastoral agents a unified While the prelacy is no longer Livelihood Award, popularly approach to the religious forma- Canadian, nor is it totally Brazilian, known as the Alternative Nobel tion of children, youth and adults. it is maybe ‘Catholic.’” Prize, which was awarded jointly • The children’s pastoral com- In 1975, George Marskell suc- to the Brazilian Bishops’ Land mission, teaching young mothers ceeded Paul McHugh as bishop of Pastoral Commission (CPT) and to about infant care and nutrition. the prelacy. With Bishop George the Landless Movement of Brazil • The youth pastoral ministry, (Dom Jorge) in the lead, all priests, (Movimento Sem Terra or MST). The helping adolescents avoid life on sisters and pastoral agents were CPT was recognized for “their the streets and teaching skills for invited into pastoral planning and dedicated campaigning for social alternative employment.

66 Scarboro Missions/September 2018 Cardinal Evaristo Arns (left) of São Paulo Archdiocese and Fr. Bill Smith who accom- panied the cardinal as his translator on a 1980 visit to Canada. Fr. Smith had served in Brazil Makushi catechists Deolinda and Zilma (foreground), receive the Makushi translation and was now Latin America Project Officer for of “The Child’s Bible” from missionaries Sr. Hortência, Fr. James and Fr. Ron (right). The Development and Peace. In 1974 São Paulo books of bible stories are presented in a traditional clay pot covered with beadwork. Archdiocese had entered into a sister-church relationship with the Prelacy of Itacoatiara served by Scarboro missioners. Speak Up! Language Revitalization in Brazil By Fr. Ron MacDonell, S.F.M. • The women’s pastoral com- mission, creating spaces for eeds grow inside the burnt-out mission chapel. The roofless building women to talk about their con- and blackened walls are reminders of a vengeful attack on the night of cerns, often focusing on physical WSeptember 17, 2005. Five months earlier the missionaries’ residence and a small and sexual abuse. clinic had been destroyed. Now only the dormitories and dining area of the agri- • The land pastoral commission, cultural school remain. Classes continue amid the ruins, with about 30 Makushi working to legally protect small students following an Indigenous curriculum. The damage was done by their own landowners and to obtain land for people, hooligans acting in support of cattle ranchers who are angry at being put the landless. out of the newly-created Raposa/Serra do Sol (Fox/Sun Mountain) Reserve. Chief Jacir says, “The first struggle was for our land. Now it’s the second total of 17 Scarboro priests, struggle, for our language and culture.” That first struggle began on April 26, eight seminarians and three 1977, when village leaders pledged, “Say ‘no’ to alcohol and ‘yes’ to community,” Alay missioners took up the missio- and set about reclaiming their lands. Now their language suffers from invasion by logical approach developed in the the dominant culture. 1960s. All worked to encourage I first came to a Makushi community in 1993 at the invitation of BishopAldo the pastoral leadership of people Mongiano. For two months I lived in the palm-thatched chapel, visited with struggling for their daily bread. It people, studied Makushi and celebrated Mass. I returned for two years and worked with catechists on a Makushi-Portuguese dictionary now used in schools. is these local leaders whose faith After linguistics studies, I returned definitively to work with teachers and cat- and action have built a church echists on language revitalization. We produced 15-minute radio programs for that is truly the “People of God.” learning Makushi and published a new bilingual dictionary, a book of Makushi Scarboro missioners can be grate- legends and a translation of “The Child’s Bible.” ful for the grace of having shared Early this year, I visited Makushi hill communities. During a bilingual Makushi- in their journey towards justice Portuguese Mass, I asked in Makushi, “How many of you young people can and peace. understand what I’m saying?” Two or three hesitantly raised their hands. Today, two Scarboro mis- That is the sad reality. Bilingual speakers, whose first language is Makushi, sioners are present in Brazil. are usually 40 years or older. This is language assimilation in process. Makushi Fr. Ron MacDonell is in Roraima may eventually disappear. doing language revitalization Language plays an intriguing role in cultural identity. If a Makushi doesn’t work among the marginalized speak Makushi, what makes her or him “Makushi”? The leaders are worried. Indigenous Peoples. Fr. Omar Chief Jacir says, “I’m going to talk at the State Chiefs’ Assembly in March. The Dixon is retired from active pas- children need to learn our language. We need to get the communities involved. It toral ministry in Itapiranga and can start in the main village in the hills. Then other communities will want to join.” this year celebrates his 50th year in Reviving Makushi requires speaking up passionately and insistently, like Chief Brazil. In 2011, Ron wrote of Omar, Jacir, so that the sound of Makushi will continue to echo throughout their land.∞

September 2018/Scarboro Missions 67 Talking with Diva In 1996 Fr. Ron MacDonell inter- viewed Diva Eurico da Silva about the aspirations and struggles of her people, the Makushi, and about her work as a community catechist and as regional coordinator for about 30 villages of the Makushi people. (Reprinted in part):

he Makushi want their mother back, Mother Earth, which is very sacred Tto us because it gives us our susten- ance. We see that the invaders, the Catechist Diva (blue skirt) gives a reflection in Makushi during the procession of St. ranchers and gold diggers, don’t take Isidore. Roraima, Brazil, 1996. Scarboro missioner Fr. Ron MacDonell is seen on the left. care of the Earth but destroy it. The Indians take what they find from the In the territory where I go about, the Makushi accept Earth—wild game and fish from the lakes, but we don’t me as a woman catechist. But it’s not easy. The Makushi destroy it. When the Indians plant cassava they use the woman suffers from machismo; one rarely sees a woman plot for two years, then they find another place to plant. doing the same work as a man. Women take care of the The people’s suffering is the massacre of our brothers house, whereas it’s always the men who are on the outside, and sisters; the threats we receive from the ranchers and struggling. It’s not that there are no women who want to gold diggers. Poor health is another suffering. Before, we work outside, but they are afraid of their husbands who didn’t have diseases like malaria. Another suffering is don’t want them to go out. They must take care of the chil- hunger because we don’t have enough land to plant our dren as well. However, there are some women who go out crops. That’s why we are fighting for our land titles. All of us, and confront life. every people, need to eat, to drink, to be free. I think of myself as a missionary also. I don’t just stay at In our work as catechists we attempt to bring the people home. There are several communities that I visit to help out, along the road we’re travelling. In the church we need to despite the dangers on the road.∞ discover the things the Makushi people need, not just spirit- ually but also physically as well, or the “material” as we say.

the longest serving Scarboro mis- sioner in Brazil: “He has many stories to tell about his missionary life, par- ticularly about the years he lived on a prelacy boat upriver. Stories, indeed, that all of us could tell: tales of storms and boat mishaps, illnesses and recoveries, confronta- tions with corrupt authorities; but also tales of great joy, of friendship with the people, of finding Christ in this Amazonian church. ‘The desert is fertile’ wrote the prophet Archbishop Dom Helder Câmara. So, too, is the jungle, as witnessed by Scarboro missionaries—fertile Sister Frances (left) and Sister Carolina of the Sisters of St. Joseph (Peterborough) with with love of God and thirst for diocesan priest Fr. Adilson and Scarboro missioner Fr. Omar Dixon (right) at a meeting to justice.”∞ discuss pastoral approaches in accompanying base church communities. Itacoatiara. 1990.

68 Scarboro Missions/September 2018 Artisans of their own destiny The Interamerican Cooperative Institute, a centre for organizational leadership

By Tom Walsh fter being exiled from the terms such as “agents of social conflict resulted in more than 20 Dominican Republic by transformation” and “artisans deaths, mostly Panamanians, and the dictator Rafael Trujillo, of their own destiny”—lan- was the beginning of the end of US AFr. Harvey Steele in 1963 chose guage further articulated in the presence in Panama. By 1999 the Panama to continue his faith and Vatican II document, Populorum country had gained sovereignty justice work among some of the Progressio, in reference to the poor over the Canal. poorest grassroots organizations and disadvantaged, before these At the time, Latin America was in Latin America. Fr. Steele’s terms became common in develop- living one of its darkest moments vision was for an institute that ment circles. Fr. Steele, or Padre under US-backed military dic- would bring together community Pablo as he was affectionately tatorships that treated social leaders to participate in creating known, created the Interamerican movements harshly. Padre Pablo viable alternatives for more just Cooperative Institute (ICI) in soon found himself on the other societies. Panama as the medium for a side of his American benefactors, Like his mentors, Fr. Jimmy message of cooperation, unity, the people who gave him money Tompkins and Fr. Moses Coady solidarity and justice. to build his institute. His book, of the Antigonish Movement, The first four-month course Who are the owners of Latin America? Harvey believed that Catholic bringing together grassroots lead- (¿Quienes son los dueños de América social teaching and specialized ers from the Caribbean and Latin Latina?), its cover depicting an skills training were instruments America was abruptly interrupted eagle grasping Latin America in its for building strong organizational by the 1964 riots in Panama over claws, became required reading in leadership. They were using the US controlled Canal Zone. The Panamanian schools. In order to maintain Scarboro’s commitment and involvement in ICI, successive directors of the institute, both priests and laity, had to navigate the tricky waters of hosting an educational and training centre with farm and union leaders who came from countries in the centre of conflicts. As an institute, ICI gave legal cover to a movement for social change that allowed ministry at a very practical level to foster its social dimension. At ICI, community leaders could share ideas and experiences, debate, and propose the type of Three of the four Scarboro missioners who served as directors of the Interamerican Cooperative Institute (ICI), from left: Fr. Joe McGuckin (1976-82); ICI founder Fr. Harvey society they wanted. ICI recog- Steele (1964-76); and lay missioner Tom Walsh (1982-88). The fourth directer was Fr. Jack nized that a society without the Lynch (1988-97).

September 2018/Scarboro Missions 69 At ICI, gender equality is an institutional policy to support a vision of society with the equal participation of women. Panama, 1996.

full participation of women would never be equitable. Consequently, the institute made gender equal- ity an institutional policy. The immediate goal was that 50 percent of the students attending the courses were to be women. In Latin America’s macho society this was a lofty commitment as rural women seldom left their communities, let alone travelled to a distant country for months of training and skills building. Yet, the goal was soon reached. Today these women from the poorest and most vulnerable sectors of society, manage and lead some of the largest cooperatives in Latin America. ICI graduates have con- tributed to major political changes in countries where women now participate at the highest levels. Graduates from ICI, both women and men, because of their commitment, their strug- ICI Director Fr. Jack Lynch shares a meal and conversation with community leaders gle, and their identification with taking part in the institute’s training program. Panama, 1996. their organization, are among the martyrs of the Latin American church. Many, upon returning to who passed through ICI’s class- justice ministry has become an their home countries, were mur- rooms. Inspired by their faith, they essential component of diocesan dered for defending the right to have contributed to profound pastoral activity throughout the participate in the construction of a social transformation. One ICI Caribbean and Latin America. El new society, with local economies participant said that faith has to be Salvador’s Archbishop Oscar based on culture, community, col- tied to the struggle for change, for Romero and the eight Salvadoran laboration, cooperation and group human dignity and for a better life ICI graduates murdered by death action. for all. Struggle and faith go hand squads are an eternal testament to In part, this new society and in hand. That both the church and that legacy.∞ Latin American unity has come society have benefited from this so far since 1964 because of the contribution is part of ICI’s and thousands of community leaders Scarboro Missions’ legacy. Social

70 Scarboro Missions/September 2018 An invitation to laity Scarboro Missions takes the lead in church reform

By Danny Gillis

mid the spirit of open- “for the present” the clerical nature mission in search of a new identity; ness that animated the of the Society but asked the priesthood in search of a new iden- post-Vatican II church, General Council to investigate the tity; and the Christian in search of a AScarboro priests became involved feasibility of accepting lay people new identity. in promoting new forms of the as members of the Society. In the responses received, lay apostolate. In mission coun- At the outset of this journey Fr. Ryan noted that the single tries, this took the form of prepar- of experimentation, Fr. Russ most extensively discussed issue ing and training lay people to take Sampson expressed the prevailing was that of lay membership in leadership roles in church and sense of openness as an apprecia- the Society. Some rejoiced at the society. A dynamic example in tion “of God’s continual revelation prospect while others were cat- the Brazil mission was the forma- to his people—God is too great to egorically opposed. The primary tion of Base Church Communities be confined and limited to con- concern was the impact that lay (BCCs), a vision of church that cepts of the past.” membership would have on group had been adopted by the Brazilian For the next General Chapter identity and community life. “It Bishop’s Conference. This model in 1974, Fr. Tim Ryan was asked appears obvious,” Fr. Ryan said, called for the participation of all to outline the major questions “that there has to be considerable BCC members in the life of their that Scarboro Missions faced. His serious discussion of this question community and encouraged them paper, “The Continuing Quest,” if a consensus is to emerge.” to think critically about their real- provided observations and pro- The 1974 Chapter was an occa- ity in the light of their faith. With vocative questions designed to sion for just such a discussion. It such experiences, some Scarboro provoke a triple-level reflection on led the delegates to endorse the priests grew in their understanding that the missionary calling was not limited to priests but to laity as well. It was in this spirit of openness that the Vatican gave licence for religious commun- ities and societies like Scarboro to experiment with new structures of governance and to review and adapt their congregational statutes. This flexibility began At a pre-Chapter meeting in Canada, delegates listen for Scarboro with the to a presentation on the call for reforms in light 1968 General Chapter. of Vatican II. The 1968 Chapter asked the General Council to investigate the feasibility of accepting lay The Chapter reaffirmed people as members of the Society.

September 2018/Scarboro Missions 71 principle “that those individuals Members of the Scarboro Missions student community house on Kensington Avenue in Toronto. 1975. L-R: Michael O’Hearn, Clayton Lee, Barry Blackburn, Tom Walsh, visitor gifted with the mission calling, Fr. Hugh MacDougall, and Thad Baker. Community members not pictured are Greg whether ordained or non-ordained, Morrison, and Fr. Tim Ryan who was the live-in moderator. ideally can live and work as a lived in community, sharing daily in mission. The priests chosen to Society in the service of a common prayer and coming together for accompany the lay missioners in mission charism in a church of meals and house meetings. They their formation had a big adjust- diversified and mutually respected volunteered in inner-city min- ment to make. Accustomed to gifts.” Accordingly the Chapter istries. To integrate better with working with one or two priests in made the breakthrough decision Society members they made a parish or project overseas, they that the Society, on an experi- weekly visits to the Scarboro would now work as a team with mental basis, would welcome lay Missions headquarters at 2685 lay missioners, assist in their for- men and women, married and Kingston Road or invited priests mation and cultural adaption, and single, who give evidence of a pos- to the community house for meals develop community with them. As sible life commitment to mission. and gatherings. an expression of openness to this 1974-1993: Gaining experience During their first two years ideal, some Scarboro priests who overseas, the lay missioners were were home on leave from their The preferred age limit for lay expected to discern a role for mission region lived in the down- mission candidates was set at themselves. This was in contrast town community houses. 21-35 years. As it was expected to other groups such as VICS Frank Hegel chose Scarboro that these young people would (Volunteer International Christian Missions over other paths to be open to a long-term commit- Services) or CUSO, which only priesthood in large part because ment and eventual membership accepted professionals and of its openness to lay missioners, in Scarboro, a three-year period of tradespeople who were assigned including women. He had already formation was devised. The first to ready-made overseas jobs. worked as a teacher and lived as lay candidate, 25-year-old Tom Scarboro’s intent was to free the part of a community in Botswana, Walsh, entered Scarboro’s new lay missioner to find a role that Africa. It was essential for him formation program in 1975. A key was suited to his or her interests to be part of a community and feature for the first year was that and talents. In the meantime they to work in mixed teams. Thirty both lay and priest candidates learned to be present to the people. years later, at the end of his time for mission would live not in a The lack of a set job could be both working in Peru, Ecuador, and as seminary but in a community freeing and frustrating. On top of head of the Formation-Education house. Tom moved into a house the inevitable culture shock people Department, Fr. Hegel said, in the Kensington Market area of go through during their first mis- “Wherever I’ve been, I’ve always Toronto to live with Fr. Ryan and sion experience, the lack of defined had a lay missioner or more than six seminarians. work could be discouraging, as so one working alongside me. That, Four more lay men entered the much of one’s self-worth relies on to me, is a testimony of my appre- formation program in 1976. All feeling useful or at least busy. ciation for the need for having candidates, priest and lay, received It was hoped that community laity working with me in mission. spiritual direction and studied would be a hallmark of the lay/ And I learned a lot from a lot of lay theology and missiology. They clerical teams working together missioners.”

72 Scarboro Missions/September 2018 The biggest formation group in the 40 years of Scarboro’s lay mission program was the one that began the same year Fr. Hegel joined. Twelve lay candidates, including for the first time married The 1980 class, the largest group to enter the mission formation program. Of the 15 lay and priest candidates, 11 were appointed to overseas missions. Standing L-R: Al Smith, couples and single women, moved Fr. Bill Schultz, Joe Bergeron (Philippines), Marlene Boudreau (Brazil), Linda Dziadyk (Peru), into the four houses that accom- Shane O’Brien (Philippines), Myron Yamniuk (Peru), Gerry Legge, Fr. Vince Heffernan, Inge Theriault, Frank Hegel (Peru), Linda Shea (Chiapas), Fr. Hugh MacDougall. Front: Fr. modated them, along with the Pete Toth, Dan Anstett (Mexico), Jackie Kuikman (Philippines), Richard Woolard, Fr. Paul priests and priest candidates who Ouellette, Don Antaya (Peru), Michiko Ohashi (Peru), Fr. Terry Gallagher. also lived in community. In terms of interest from young adults and ideal of a mixed (clerical and lay) ended in 1984 and with that sheer numbers sent to the missions, Society, the 1982 General Chapter the Vatican tried to restrict the Scarboro’s experiment with laity decided that the more inclusive Society’s movement in this was off to a successful start. term “associate member” and direction. At the insistence of In the first 20 years, 68 lay not simply “lay associate” would the Sacred Congregation for the people came to take part in be used because it recognized Evangelization of Peoples, Chapter Scarboro’s formation program and the potential and desire for lay norms about associate members 45 went overseas as lay missioners. missioners to become permanent were removed from the Society’s Most of the Scarboro priests who members of the Society. An import- Directory and placed in separate welcomed them were serving in ant expression of this had already statutes. The word “members” countries that were predominantly occurred when Tom Walsh was was from then on restricted to Catholic and where the church chosen as a delegate to the 1982 canonical membership. The rigid- was being called to make a strong Chapter. This signalled to mem- ity of clericalism was on display. stand on behalf of the poor and bers that the nature of Scarboro The next Chapter was held oppressed. This immersion into as a clerical and canonical society in 1987 (with no Vatican over- life and death had a profound might be changing. sight). Prior to its convening, the effect on the lay missioners who While fully embraced by some Society held a two-week General were privileged to join in the members, others rejected this Assembly to which all Scarboro struggle for social justice. vision of equal participation in a missioners were invited. By then Living the vision mixed Society. A group of eight seven lay missioners were asso- Scarboro priests went so far as ciate members of Scarboro. They Scarboro’s expectation that to petition the Vatican to have an joined 90 Scarboro priests at the lay candidates have a long-term overseer attend the next Chapter. assembly. Together they reached or lifetime commitment went The General Council and a large a consensus to end the 13-year hand in hand with the vision majority of priests opposed this experiment. Scarboro priests that lay people could eventually intervention as an inappropriate welcomed the lay missioners as become permanent members of and unnecessary appeal to hier- full partners in mission, but it Scarboro with an equal share in archy on internal matters. remained to be seen whether the decision-making. To emphasize the The experimental period Society would welcome lay mis-

September 2018/Scarboro Missions 73 Peru missioner Rosina Bisci addresses the General Assembly held prior to the 1987 Chapter meetings in Canada. At the recom- mendation of Chapter, a Department of Lay Association was established in 1988 and Rosina became its first coordinator.

sioners as full members. Until that tion in Cabinet to be a tremendous time, permanent membership was learning experience, one that available only for priests. represented a radical, egalitarian The Chapter held on the heels way for lay people to contribute of the General Assembly was a to Society decision-making. She model for equal participation. As appreciated the deep sincerity of the Chapter had reverted to its the many priests who were com- a comprehensive set of models established statutes, lay people mitted to the vision of Scarboro for lay association or membership. could not participate as voting lay and priests walking together in Jesuit canon lawyer Fr. John Martin delegates. But a creative solution mission. helped to articulate the implica- was found. Although classified as One of the goals of the DLA tions that each model would have observers, Louise Malnachuk and was to study the experience of on Society statutes. Mark Hathaway took part fully in other lay missioners. To this The commission presented five discussions. To get around the fact end, representatives of Scarboro possible models to the Chapter of that Louise and Mark were not Missions, Maryknoll (USA) and 1992. At one end of the spectrum allowed to vote, all decisions were L’Entraide Missionnaire (Quebec) was an Association of the Faithful arrived at by consensus with their organized an Encuentro, a gath- that would see the lay mission- participation and then voted on ering of lay people from North ers start a separate organization by the delegates to become a legal and South America to discuss but remain part of the Scarboro formality. their aspirations and experience. family. At the other end was a At that Chapter, a recommen- Maryknoll’s lay mission program model favoured by those most dation was made to establish a had already become independent keen on Society renewal. This Department of Lay Association of the two Maryknoll priest and model would allow lay missioners (DLA) that would be a voice for sister organizations. This separ- to become permanent members the lay missioners. Other firsts ation was one of the options that of a changed Society. Recognizing were the appointment of a lay the DLA was intent on studying. the difficulty some permanent missioner to the Formation Team However, as a counterpoint to members would have for such a that trained both lay and priest this option, when a Maryknoll radical new direction, the com- candidates, and the creation of a colleague visited he commented, mission proposed a transitional Standing Commission to foster “You guys here at Scarboro seem period between 1992 and the next reflection on the future of lay more open to a partnership General Chapter, during which membership in the larger context between laity and priests. There’s self-selecting priests would join of Society renewal. a lot of understanding and shared the lay missioners in a practical Rosina Bisci, who had spent commitment to working together.” experience of living as a mixed four years in the Peru mission, Tom Walsh succeeded Rosina Society. The experience, as con- was chosen as the first coordinator as coordinator of the DLA in firmed by Fr. Martin, would not of the DLA. She became a member 1990, joining the Cabinet as well require immediate change of the of the Scarboro Cabinet, a body of as the Standing Commission on legal statutes. The unique model department heads and other advis- Lay Membership. Acting on the of a mixed Society expressed an ors to the General Council. As a lay mandate it was given at the 1987 openness to the same transforma- woman, Rosina found participa- Chapter, this commission proposed tive vision of church that had been

74 Scarboro Missions/September 2018 Finding a unique role By Gary Saulnier, Ph.D.

n 1978, as the first Scarboro lay mission- ary to the Philippines, I felt that a lot was Iexpected of me. But after language school I felt utterly lost. The Scarboro Fathers and Our Lady’s Missionaries in Leyte offered suggestions, but nothing seemed to fit. Then one day OLM Sister Myra Trainer informed me that a doctor from Manila, an expert in the medicinal uses of tropical plants, was coming to give us a conference. I jumped Gary Saulnier (back row) with parishioners and visiting Manobo tribal people at at the opportunity. I loved nature, I had a the parish church in San Fernando, Bukidnon. After two years in Southern Leyte, Gary went to live in the remote Manobo village of Opis in the parish of Fr. Charlie background in science, and I hated what the Gervais. He helped the people of Opis to build a small school and obtain a teacher, multinational drug companies were doing and he worked with them to establish a fish pond stocked with talapia. to poor Filipinos. I learned that people were woman who enhanced my knowledge even further. sacrificing food in order to buy expensive drugs, some Eventually the Scarboros, OLMs, and the people prevailed of which were available in the Philippines despite being upon me to write a book in the local language, Cebuano. banned in western countries. Usually the people were I completed the book, Binisaya Nga Pagpanambal able to afford too little of even the effective drugs. Free (Visayan Medicinal Plants), in 1981. Tens of thousands of botanicals were within reach of all, but doctors and drug copies were eventually sold, at cost. I gave many work- companies insisted that herbal remedies were pure super- shops on the use of the book and trained others to do the stition. Knowledge of native healing methods was dying. same, putting knowledge of herbal remedies back into the Soon after the conference, Fr. Mike Traher arranged hands of the people. Memories of that miraculous, form- for me to live with a welcoming rice-farming family in a ative time continue to warm my heart. Later, I lived and nearby village, where I could study herbal medicine with a worked with remarkable tribal Filipinos, but that’s another mananambal (native healer). I felt completely adopted by story. To this day, I am deeply thankful for the amazing the entire village. We ate, sang, danced, prayed, cried and love, guidance and mentoring that allowed me to serve the laughed together. I felt a deep solidarity with the people. financially poor but botanically and spiritually rich people of Patiently and methodically, the mananambal taught me the rural Philippines. Thank you Scarboro Missions! the names and uses of innumerable medicinal plants. I supplemented this knowledge with scientific reading. Later, Dr. Gary Saulnier is a clinical psychologist living in I went back to the parish and planted an educational botan- Vancouver. ical garden. I met and worked with a delightful medicine

at the heart of Scarboro’s renewal had a very deep desire to conclude intense debates, and numerous efforts since Vatican II—laity and with something that we could own attempts to clarify both the issues priests working together as equals. and live with, for both clergy and and the models, we feel that we There was a strong feeling that laity, but that has not been possible. have gone about as far as we can the Chapter of 1992 would be a We have prayed for the guidance go towards making a responsible pivotal one in this journey towards of the Spirit. At times during decision in this crucial matter.” renewal. It was pivotal, but not in the process we have been weary, the way that many hoped it would sad, frustrated, depressed, angry, Lay Mission Office be. As reported in the Chapter concerned, and also hopeful of The latter half of Scarboro’s Acts of 1992, none of the five pro- arriving at a conclusion acceptable experience with lay missioners posals received a go-ahead: to all. After several days of plenary had some sharp contrasts to “At the outset of the Chapter, we sessions, group work, straw votes, the first 20 years. After much

September 2018/Scarboro Missions 75 “We all had such positive experiences in our own efforts to live this vision and share the lives of our brothers and sisters overseas that we felt compelled to continue to offer this unique opportunity to other Canadians.” Lorraine Reaume

discussion, experimentation Reaume and Mary Anne O’Connor in a mission region was replaced and proposals, it was clear that were elected as the first service by an intensive four-month period many Scarboro priests wanted team. They would be responsible of preparation and discernment to maintain the clerical nature of for recruitment, mission prepar- in Canada. Once the candidate the Society. A couple of the long- ation, networking, and overseas finished this program and was term lay missioners left Scarboro, placement and support. Lorraine given their first assignment, there feeling that the goals and vision wrote in the November 1993 issue was no differentiation in the status they had worked towards for so of Scarboro Missions magazine: of lay missioners. long were unattainable. Those “We believe in the role of the These changes had a dramatic who remained weren’t sure what lay missioner as one who can and effect. First of all, Scarboro was would come next. must walk humbly in relationship blessed with a steady stream of Ten lay associates met in the with those of another culture. We mature second-career lay mis- summer of 1993 to consider a all had such positive experiences sioners. Of the eight candidates proposal from the General Council in our own efforts to live this accepted into the 1995 program, that would allow them a form of vision and share the lives of our five were over 50 years of age. This semi-autonomy within Scarboro brothers and sisters overseas that trend continued for the remainder Missions. The proposal would we felt compelled to continue of Scarboro’s experience with lay create a Lay Mission Office (LMO) to offer this unique opportunity people with more than 70 percent that would receive a budget from to other Canadians. Though we of those entering being 50 years of Society funds, would continue to are few, we decided to trust the age or older. Another important be represented on Cabinet, and Spirit of God which seemed to be impact was that job placements could be involved in Society work guiding us.” had to be found to help lay in Canada and overseas. The office Discussions among members of missioners maximize their over- had the authority to decide on sub- the LMO led to some fundamen- seas experience. These included sidiary policies but could not alone tal changes in the requirements teaching opportunities in semin- decide on anything with financial for candidates. They recognized aries, secondary schools and other implications. that permanent membership in institutions, and work in hospitals, The lay missioners decided the Society was not an option, but orphanages and social outreach to accept the proposal. Lorraine they wanted to offer opportun- centres. ities for lay Canadians to serve in An ideal still professed by mission. They decided that there lay associates and many clerical would no longer be an expectation members was that they would of a long-term commitment to mis- strive to work together in mission. sion through Scarboro. In keeping However, with fewer Scarboro with this major change, a decision priests overseas and only four of was made to eliminate the age the eight regions accepting lay restriction that had been in place missioners, new options had to be since 1974. Another related change found. The LMO seized this oppor- Lorraine Reaume and Mary Anne was that the formation program of tunity and opened new mission O’Connor, Lay Mission Office one year in Canada and two years territories staffed only by returning coordinators. 1993.

76 Scarboro Missions/September 2018 Deceased lay missioners and where they served in mission

Elena Abubo Kenya David Fish Kenya Gerald Heffernan Guyana/Peru Margaret Keogh St. Vincent Hector MacDonald St. Vincent Shane O’Brien Philippines Georgina Phelan Guyana/Thailand Mary Rowlands Zambia

with Scarboro for more than five years. The built-in lack of perma- nence naturally impacted the kind At the Scarboro Missions booth during World Youth Day. Toronto, 2002. L-R: Fr. Mike of model that the lay missioners Traher, Dorothy Novak, Georgina Phelan, employee Nadine Palmer, Paddy Phelan, Louise could reasonably adopt. Malnachuk, Fr. John Carten, Cynthia Chu, Susan Keays, Fr. Lionel Walsh, Julia Duarte- Walsh, Fr. Joe Curcio, and Ignacio Pinedo who in 2007 became a diocesan priest with the In 2012 the Society added a Archdiocese of Toronto. short-term mission program that gave lay people a year of intense and even first-term lay missioners. women. The paper implied the personal growth including 10 Sometimes Scarboro priests would need for a responsive new struc- months in Guyana. In 2016 the later join these teams. ture. Another trend was to let go of five remaining lay missioners the focus on structures altogether were offered support to continue, A structural dilemma and allow God to show the way if they wished, their vocation Despite the disappointments forward. The feeling here was through other organizations. With of the past, discussions of models that further talk of structures and the Chapter of 2017, Scarboro’s of lay association continued. In types of membership was point- experience with lay associates 1997 the semi-autonomous model less unless it was accepted that came to end. was ended and the lay missioners Scarboro Missions is and always reverted to being a department will be a clerical society, one that Synopsis within Scarboro. The General invites lay people to participate in By the late 1960s Scarboro Council expressed the Society’s its mission work but, by its very Missions faced the same prob- commitment in a new way: “Our nature, must limit their forms lems that European churches vocation is to celebrate and of participation. Despite these were already experiencing: the empower the laity with a renewed differences, the Chapter chal- emptying of seminaries, the ques- sense of their mission as members lenged the Lay Mission Office and tioning of identity and the desire of the church and as disciples of the General Council to develop a to experiment. At the same time a Christ.” model wherein lay and ordained unique and powerful new vision Two trends of thought could serve the reign of God with of church had come out of the expressed at the 2002 General the greatest possible expression. wisdom of Vatican II, a vision that Chapter illustrate the dilemma In the end, the projections of the was shared and encouraged by that Scarboro Missions faced. One forward-looking document pre- Scarboro’s General Council. This trend was contained in a for- sented to the 2002 Chapter were led to a sea change in missiology ward looking document, Society not borne out in reality. When the and the endorsement by some Projections 2002-2007, which paper was written there were 29 Scarboro members of a vision of predicted that within five years lay missioners, the highest number church where authority did not 70 percent of Scarboro’s active ever, but five years later there rest in hierarchical structures but missioners would be lay men and were only 13 and few had been in interdependence.

September 2018/Scarboro Missions 77 Health promotion through education By Carolyn Beukeboom

fter spending time in India with Mother Teresa in Calcutta and various children’s homes through Athe organization Save a Family Plan I felt a yearning to work and practice my faith overseas. As such, I was excited to become a part of Scarboro Missions in January 2000. As a registered nurse in Canada I initially hoped Carolyn Beukeboom combines her musical skills with teaching health to work in health care. My direct role was not deter- classes to a group of Indigenous health promoters. Using a small mined till I arrived in Ecuador. After observing various keyboard, together with the health promoters she made up songs in opportunities the one that interested me the most was Spanish related to health issues, a simple way for them in turn to teach health to the children in their communities. working with a group of Indigenous health promoters (male and female) in the area of education. We met were eager to learn. Trying to be creative a friend of mine monthly for a three day workshop discussing various topics had sent me a small keyboard so along with the children I such as children’s illnesses, respiratory infections, first aid, made up songs in Spanish related to health issues. One of women’s health and nutrition. The health promoters had them, related to washing your hands and sung to the tune of an interest in learning more about medicinal plants and so “Are you sleeping?”, I recently shared with health promoters I sought out opportunities for them to learn to use herbal in Peru and Ecuador. plants to make shampoos, creams, soaps and other prod- I am thankful to Scarboro for this incredible experience ucts with specialists in the area. that has led me into working and seeking out opportunities Discrimination against Indigenous Peoples in the local in global health, including continuing to work in the Andes hospital was very prominent and many people refused to go with health promoters, in northern Ecuador and in the to the hospital. So once a week I went with a local physician Sacred Valley of Peru. to the communities to provide medical care. In their local language, Kichwa, the health promoters would present a Carolyn Beukeboom, a nurse practitioner, works at a health talk related to information they had learned in the rural community health centre and a refugee health clinic in course, and then we would provide medical attention. Kitchener-Waterloo, Ontario. In addition to her overseas work Health promotion and disease prevention through with Scarboro, Carolyn has worked in various humanitarian health education was my main focus. Each week I went aid and development projects in Nigeria, Pakistan, Sudan and to the small community of San Pablo at the foot of Mount elsewhere. Her main focus and interest is in international health Chimborazo to teach health classes to the children at the and working with marginalized populations. local school. I enjoyed this day immensely as the children

As powerful as the momentum ent and diminished understanding their Society to remain clerical in created by these visionaries was, of church. The Canadian Catholic nature. These men had joined a it was greatly impeded by one culture they had been raised in, fraternity with certain systems of the Roman Catholic Church’s which so strongly supported the of authority, commitment and most inflexible and resilient priestly vocation, had quickly been prayer life that were not geared to structures—clericalism. relegated to history. It was difficult lay people. Perhaps it was fool- By encountering other cultures for many priests to accept this ish to imagine that this could be and peoples, Scarboro priests had tidal wave of change because they otherwise. the opportunity to rediscover the had been in overseas missions The clerical life is practiced by Gospel. By 1968, some priests had for most of their priestly lives, far a restricted subset of Catholics but already opened themselves to lay removed from this ferment. Even is championed and protected by membership. For others the issue if they did see and accept that church leadership that has known became a lightening rod for all Canadian society was changing, no other model of priesthood. A that was going wrong in a differ- many, perhaps most, preferred strong promoter of lay member-

78 Scarboro Missions/September 2018 Brazil mission team, 1996, L-R: Paul McGuire, Fr. Omar Dixon, Bishop George Marskell, Frs. Ron MacDonell and Doug MacKinnon, and Karen Van Loon.

Below: Philippine missioners at the 1987 Assembly in Canada: Helen Harrington- Gaspar, Frs. Charlie Gervais, Armie Clement, Dave Warren, Pat Kelly and Jim McGuire.

For all who embraced the vision, it meant wonderful relationships, challenging times and deep, life-changing experiences.

ship when he was superior general, give definitive support to any of For Scarboro’s pursuit of the Fr. Ken MacAulay felt that the the proposals for lay association vision of full membership for lay Society pushed as hard as it could or membership, the vision of a people, an old adage seems to to overcome this circumspection. mixed mission society gave way to apply: it is better to have loved It was difficult for him to grasp a try at semi-autonomy by the lay and lost than never to have Rome’s resistance. “We tried to missioners and finally to a more loved at all. Both lay people and become a mixed Society with programmatic approach. Scarboro priests were greatly affected by priests and lay people,” he recalled found a renewed vocation in that entering into such an intense and in a 2010 interview, “but Rome it continued to provide opportun- ground-breaking experience of just said no. There was no way. It ities for lay people with a mission church renewal. For some the was quite definite—they would calling to work as individuals or in difficulty was in seeing a cherished not approve the Constitutions teams and be part of a witnessing vision of church threatened by that we had come up with at our faith community. This opened up the capricious spirit of renewal. General Chapter. When we finally meaningful vocational choices For others, priests and lay, the got Constitutions approved, Rome to both young and more mature greater loss was that, despite always had to make sure it was the Catholic lay people. unstinting effort, the Society as a priests making the decisions, not Scarboro’s prophetic leadership whole was unable to open itself the lay people. That is something offered Canadian Catholic lay to such a radical vision. For all we had to live with.” people a place where they could who embraced the vision, it meant The choice between remaining explore a new vocational option. wonderful relationships, challen- a canonical society or becoming It offered Scarboro priests a new ging times and deep, life-changing something new and untested was path where they could witness experiences. Following the voice too much even for some sup- God’s continuing revelation. Other of the Holy Spirit and the call of porters of lay membership. The organizations attempted to mirror Vatican II through this very human feeling that “Rome won’t let us” this innovation of inclusion, but process was a frustrating and created inertia among those less none captured the holistic vision exhilarating journey.∞ certain of the prophecy. After the of equality between laity and Chapter of 1992 was unable to priests.

September 2018/Scarboro Missions 79 Dominican encounter with faith & hospitality By Dean Riley

n 1992, I was assigned to the parish of Consuelo, a sugar mill town in the eastern part of the Dominican IRepublic. The people in this community live a simple life. The Dominican encounter coordination team (L-R) Omar Ramírez, Junior Patrick, Dean Riley, Abismael Robles and Luiyis Peguero. As well, there are many Haitians who have crossed the border to work on the sugar cane plantations and who live with their families in indentured servitude in settlements Youth Corps helped create a program that would provide called bateys (baTAYS). one week opportunities for Canadian high school students I became involved with hosting groups of Canadian high to view the world from the perspective of the poor and school students and teachers who were coming to Consuelo to examine their own lives and priorities. The next year, for an educational experience. This program has developed when Dwyer and Sheila began teaching with the Waterloo over time into its present form known as Encuentro Catholic District School Board, the first groups of students Dominicano con Fe y Hospitalidad (Dominican Encounter and teachers from Kitchener, Waterloo, and Cambridge, with Faith & Hospitality). Participants stay with host families Ontario, started coming to Consuelo. and visit neighbourhoods, schools and health facilities in the We give thanks for all those who have participated in community, as well as the bateys, At the end of each day, this program since it was first conceived. We rejoice that they gather with facilitators to reflect on their experience we have been given the opportunity to accompany so many and look at how our participation as Canadians in global individuals on a journey that may over time change lives, structures helps to create and sustain poverty. We discuss each in a personal and unique way.∞ ways to change our own lives; and subsequently our fam- ilies, our home communities and eventually our world. As a Scarboro lay missioner Dean Riley was appointed to We encourage visitors, once back at home, to insert the Dominican Republic in the spring of 1991. Since leaving themselves into justice networks, to seek out accurate Scarboro Missions in 2001, Dean has continued to coordin- information, to continue learning about issues related to ate the Dominican Encounter program. He is also involved poverty and injustice, and to begin working for systemic in a local NGO that supports secondary and post-secondary students with transportation subsidies and university scholar- change. The goal is to become practitioners of peace and ships, as well as providing resources and crisis intervention justice—to be light for the world and salt for the Earth. for individuals, families and communities in need. The Catholic The roots of the program can be traced back to Youth diocese has been supportive of Dean’s continued involvement Corps, an offshoot of the Catholic Youth Organization that in the community. was directed by Fr. Thomas McKillop of the Archdiocese of Toronto. Fr. Tom founded Youth Corps in 1966. The Youth Corps team of Rosana Pellizzari, Syl Salvaterra and Joe Mihevc, along with Scarboro priests, created a six-week “I think the trip led me down a path. I eventually became cross-cultural DR Experience for young adults. The first a registered nurse and dreamed about offering my med- trip was held in 1980, followed by a two-week debriefing ical assistance overseas. I worked with Medical Mission International and volunteered as a nurse in Honduras and program at the Scarboro Mission Centre. Peru. Now as a mother of three, I hope my children will be Dwyer Sullivan who succeeded Fr. McKillop as coordin- able to have the same experience I did in high school.” ator in 1984 said, “I grew into the Youth Corps vision of Bernice (Butler) Oldman, DR Encounter participant 2001 co-creating communities of youth based on friendship, reflection and action.” “As both a student participant and a teacher leader, After being missioned to the DR and Peru, Fr. Paul I have seen that participation in this program challenges Ouellette spent a year living with the Sullivan and Thirlwall so many dysfunctional characteristics in our culture: families who were sharing a home in Toronto. When apathy, materialism, ignorance and disconnection...The Fr. Paul returned to the DR, it was to the parish of St. Ann program is transformative as it awakens the responsibility in Consuelo where he invited Dwyer and Sheila Sullivan we have to one another as human beings.” and their four children to visit at Christmas of 1989. The Mark Connell, Professor at the School of Health, Education family’s experience in Consuelo and their involvement with and Human Services, Yukon College

80 Scarboro Missions/September 2018 Once a Scarboro missioner...

By Danny Gillis

or this article I reflected on she said. “This resonated with me; Warren, who I was fortunate my own experience and like we were a rag-tag group of to have as a spiritual director interviewed four individual people with no excessive pressure through that impressionable time. Flay missioners—Armella Sonntag, for perfection. There were realistic Spiritual guidance for candi- Mary Anne O’Connor, Lorraine expectations and there was a focus dates has been a constant value Reaume and Dan Anstett; and on faith and relationships, yet for Scarboro Missions during its married couples Ray and Beverley it felt like I was among brilliant 100-year history. For example from Vantomme, and Anne Quesnelle people. And I was. Good mentors the mid-1940s to the mid-1960s and Marc Chartrand, about how in my faith journey were in abun- candidates for the priesthood Scarboro shaped us as people of dance! Every evening meal around spent a full year at Nazareth God. We found that an intense the table nurtured my soul as House, the novitiate in St. Mary’s, formative experience began right much as my belly for the rich and Ontario. This spiritual year from the time we drew near to fun conversations!” prepared them to begin studies Scarboro, learning about the for priesthood. For many of the community and what it stood for. Spiritual guidance lay missioners who began joining As a farm girl with a social Armella and I started with Scarboro in the mid-1970s, receiv- gospel upbringing, Armella Scarboro Missions in 1984 and ing spiritual direction was a new Sonntag felt an instant bond were blessed with the three-person experience. Armella recalled, “The with the unpretentious Scarboro Formation-Education Department one-on-one spiritual mentorship community who championed team led by Fr. Roger Brennan was such a privilege. Coming from the cooperative movement, just who I have always tried to emu- a large family where everything like her people in Saskatchewan. late; and including St. Joseph Sister was done in groups and teams, “Several times I heard Scarboro Sheila Fortune, my wise and fun- this was a personal and maturing self-defined as ‘a motley crew,’” loving housemate; and Fr. Dave experience.” The importance of our spiritual quest requires that we be humble and prayerful to allow the Spirit to work though us and that we be open to the Spirit working through others. The journey is not made alone. In joining Scarboro we became part of a spiritual community. Beverley and Ray Vantomme realized this early on: “When we entered the program in 1995 as the first lay group to live with Scarboro priests in their headquarters in Canada, we The Formation-Education team and candidates after the December 1984 missioning encountered a variety of person- ceremony. L-R: Fr. Dave Warren, Ron MacDonell, Armella Sonntag, Danny Gillis, alities, but each with a rich and Sister Sheila Fortune, Fr. Roger Brennan.

September 2018/Scarboro Missions 81 “Not only did we learn together, but we also worshipped together, ate together, prayed together and ultimately served together in our respective missions.” Anne Quesnelle unique journey in mission. Our group of eight very different individuals significantly benefited from the mission stories of sea- Sharing their musical gifts at mass during the 2007 General Assembly at the central soned lay and priest missioners. house in Toronto are (L-R) Dorothy Novak, Fr. John Carten, Anne Quesnelle, Carolyn Beukeboom and Marc Chartrand. Daily mass was a time when the Gospel became real in every- General Chapter of 1992 were house in Toronto at the time. As day life and deepened our faith. expected to discern if we might a way to discern, I moved in with Homilies were based on the priests’ have a lifetime commitment. We them while I was still at Scarboro experiences in mission (including were joining a Society that was still Missions. A number of the Adrian their own struggles at times) and pursuing the vision of permanent Dominican Sisters had served helped to strengthen us for our membership for lay missioners. in mission with SFM priests in own journey.” Even if permanent membership the Dominican Republic and the Anne Quesnelle who with her proved ultimately not possible, the Bahamas, so that was a wonderful husband Marc Chartrand entered discernment involved in contem- connection for me. Dominicans are the lay formation program in 2001 plating such a long-term path had called to be itinerant, ready to live also felt this deep bond with other a profound effect on these young in different places and to open our travellers on the journey: sojourners (almost all under the minds to new ideas and ourselves “Not only did we learn together, age of 35). to new understandings of God. I but we also worshipped together, Lorraine Reaume said, “When was well prepared for this through ate together, prayed together and I joined Scarboro in 1990, we had my time with Scarboro Missions. ultimately served together in our to be open to the commitment Really, moving into the vows respective missions. My personal being for life, and I was. At the was an extension of the life I had faith was deepened by the feeling end of my three-year formation, already been living with SFM.” that we shared a common spiritu- I really felt a call to be back in Armella Sonntag sees her ality; we seemed to recognize and North America, though I wasn’t work as regional animator for the celebrate the fact that we are all sure in what capacity. Taking on Canadian Catholic Organization connected to each other, a spiritual the role of co-coordinator of the for Development and Peace (D&P), connection that is grounded in Lay Mission Office was the perfect in the same way. Armella was hon- heartful awareness and intentional fit at the time, serving in North oured with a Saskatchewan Global love and compassion.” America but being very connected Citizen Award in 2016. In her Formation for life to mission life and to justice issues. acceptance speech she spoke about While I was serving in the Lay her mission experience in Panama The experience of mission has Mission Office, focusing on the and Peru and how D&P gives her given depth to our lives, broad- vocation, formation and support an avenue to continue the commit- ened our faith community, and of the lay missioners, I realized I ment that Scarboro fostered: often laid the groundwork for had a call to religious life. Through “One of the fundamental prem- vocational and career choices. a mysterious process I was led ises of D&P’s work is that we Those like me who entered the to contact the Adrian Dominican have to recognize our share of formation program prior to the Sisters who happened to have a responsibility for global injustices.

82 Scarboro Missions/September 2018 Mission experience continues to inspire By Dan Anstett

rowing up in a religious family in Mildmay Ontario, I often met relatives who were priests and nuns. Fr GFrank Diemert SFM was one of them. In 1979, I joined the Scarboro lay missioner formation program and was If we accept this premise, then so appointed to Chiapas, Mexico. Here I had the privilege of much of our development work is assisting in one of the most dynamic dioceses in Latin America, headed by right here in Canada. D&P’s fall Bishop Samuel Ruiz. I slowly fell in love with the people and their way of life. campaigns go to the heart of this. However, after two years I decided I didn’t like the power imbalance of being Each fall, we strive to learn more a white middle class person taking on a leadership role among the Indigenous about our own society’s complicity poor. in human suffering, to share this When I returned to Canada, I left Scarboro Missions and was immediately knowledge with fellow Canadians immersed in solidarity and peace activism, always bringing my experiences and to advocate for corrective of Latin America with me. If there was a peace rally, I would volunteer to change. This requires the work of find a speaker from Central America. I began working at Fred Victor Mission many global citizens. When we assisting people struggling to get off the streets of Toronto. I then went to acknowledge that we are involved Guatemala to work with Peace Brigades International supporting relatives of in the creation of poverty, inter- those disappeared during a brutal dictatorship. national development is redefined.” Returning to Fred Victor, I again did casework and program development Many other former Scarboro but this time it was with homeless seniors. In my spare time I began to work missioners have worked with or with Central Americans who were fleeing the civil wars of the early 1980s. are members of Development and This led me to work with the Quaker Committee for Refugees and then Peace, but this is just one avenue the Refugee Information Centre, which we started in response to the huge numbers of arrivals. During these years I often gave orientation sessions for that former lay missioners have refugees at city shelters and eventually was hired by the City of Toronto to sought in order to take part in work at their Family Residence Shelter. I organized workshops for residents building the reign of God. Ron and staff, started new programs, and assisted disadvantaged Canadian fam- MacDonell, after his formation as ilies and refugees from more than 30 countries. a lay missioner, decided to become After 10 years, I went back to working with homeless men, this time at a Scarboro priest. Joe Epifano Seaton House, a large shelter for homeless men, managing both the Long became a Benedictine monk. Dan Term Programs and the new Birchmount Residence, a transitional shelter. Anstett (see sidebar, this page) has In the past two years I find myself again working with refugees at the worked much of his life with refu- O’Neill House program of Seaton House at a time when there are huge gees and in securing housing for increases in refugee claimants. This has allowed me to reconnect with many Toronto’s homeless. When Mary friends from the 80s and 90s. Often my peers in refugee advocacy are former Anne O’Connor left Scarboro, she clients and the children of former clients. This fall I will be opening up a new taught for three years in north- shelter in the west end of Toronto, to work as I did at Birchmount Residence ern BC, two of those years on 20 years ago. the island of Kitkatla with the Through all of this, my two best friends are former Scarboro lay mission- Tsimshian people, and then she ers Art Blomme and Ron MacDonell (who was later ordained for Scarboro). went to Mexico. She now works My work in Mexico with Scarboro Missions has continued to inspire, sustain there as the administrator of an and nurture me as I continue to do my part in the struggle for social justice. International School. Although I left Latin America four decades ago I have never forgotten the lan- Careers require practical guage, culture, faith and beauty of its peoples. Thanks to Scarboro Missions, training and a variety of aptitudes. my amazing family and the various opportunities I have had, I am able to Many lay missioners learned strive to live the Gospel message within the Canadian context.∞

September 2018/Scarboro Missions 83 “(Fr. Joe Curcio) reminded us that we were about to live on the sacred ground of another’s culture and traditions, and that we must go gently, being careful not to be an obstacle to the Gospel being planted and acculturated as God planned.” Mary Anne O’Connor

to speak another language in classes and then in my own school schools in the province. mission and some found useful to students who want to learn a “Today,” says Anne, “I still applications for that skill at home third language.” consider myself to be a mission- in Canada. When her religious It was important for missioners ary right where I am: striving community assigned Lorraine to make career choices that were every day to be more Christ-like Reaume to a multicultural parish in harmony with the values we as a mother, teacher, spouse and in Anchorage, Alaska, she said, learned at Scarboro. After her friend, and hoping that His light “I was able to recover the Spanish time as a lay missioner, Marc’s will continue to shine through me I had learned in Bolivia and wife Anne Quesnelle knew she wherever I go and inspire others to connect with our many Hispanic wanted a career that would allow seek and live a radical life of peace, immigrants in their own language. her to deepen her faith journey. joy, grace and love.” I then went to a parish in Detroit She sought to respond to St. Paul’s Beverley and Ray Vantomme and lived in an African American entreaty in Philemon 1:6, “I pray said their time in Malawi greatly neighbourhood and worked in that you may be active in sharing influenced their decisions when Mexicantown. I valued the chance your faith, so that you will have a they returned to Canada and set- to be a ‘minority’ in my [adopted] full understanding of every good tled in Calgary: country.” thing we have in Christ.” “We consciously sought out As a high school teacher in Anne decided to become a work and volunteer opportun- a French Catholic school, Marc teacher in the Ontario Catholic ities and projects with people Chartrand says he has drawn from school system. She said the of other cultures and religions many of his experiences in mission choice “allowed me to live my and those who are marginalized to enhance classroom and faith- faith by taking up the inspired within this affluent city, prov- based activities in the school: invitation of Saint John Paul II ince and country. This wealthy “Working with the local church to ‘put out into the deep,’ (Novo reality in Canadian society is a in Ecuador meant getting to know Millennio Ineunte, 2001). As I stark contradiction to the poverty the realities of Indigenous com- furthered my studies and became and injustices in Malawi, yet we munities. I learned to respect and a Religious Education in Catholic observe different facets of poverty appreciate their rich language Schools Specialist, I was given and unjust practices and policies and culture. This included learn- many opportunities to reflect here. One difference between ing some Quichua (Ecuador) and on my story and the stories of being in Malawi and being at Quechua (Peru and Bolivia). But other Catholic teachers, all the home is that in Canada we can before doing all this, we had to while deepening my own sense safely and openly challenge unjust learn Spanish. Working as the of vocation.” Anne was also able and corrupt institutional systems director of a formation centre, my to contribute to faith develop- and actively advocate for change Spanish had to be really good as ment and formation by writing (although change is often slow).” I was called upon to teach classes, a series of Catholic education lead meetings, write reports and textbooks and teaching guides for Values to live by so on. Here in Canada, I’ve been the Ministry of Education that are More than the practical skills teaching Spanish since I returned now being used in all the publicly and aptitudes, an essential value in 2004, first to adults in night funded French Catholic primary Scarboro imparted to its mis-

84 Scarboro Missions/September 2018 Gathering of Scarboro lay missioners on June 3, 2018, with spouses and a few Scarboro priests, staff and friends present. Standing L-R: Tom Walsh, Neil Arya, Susan Eijsenck, Carolyn Beukeboom, Julia Duarte-Walsh, Dan O’Neil, Art Blomme, Jenny Cafiso, Mark Hathaway and Maritza Ramos, Kim Paisley and Armella Sonntag, Nancy Huntley, Alan King and Rosina Bisci, Ingrid Nicholson and Dan Anstett, Kate O’Donnell, John and Jean MacInnis, Sami Chartrand, Anne Quesnelle, Fr. Dave Warren, Ashley Aperocho, Terry and Harry Heemskerk, Connie MacKinnon (behind Terry), Christine Pearson, Fr. Ron MacDonell, Fr. Brian Swords, Barbara Michie. Seated L-R: Fr. Terry Gallagher, Karen Van Loon, Penny McCabe, Kathy Murtha, Donna Joy Tai, Kathy Gillis. Front L-R: Linda Dziadyk, Cynthia Chu, Paul McKenna, Danny Gillis, Marc Chartrand, Angie Blomme. Photo taken by Hans Eijsenck on the roof of Carrot Common in Toronto. sion candidates was the hunger me deeply in being attentive to when making choices and deci- for social justice. It is through not imposing my thinking and sions, and our relationship became Scarboro Missions that many ways as I journeyed with the stronger. For the first four years of us began to understand and delightful and faith-filled people in mission, there was no TV or apply the social teachings of the of the Philippines. God had indeed Internet services, and little or no church. In our formation program, visited his people, long before I phone contact. Therefore, initially, Armella and I took university arrived, and I was the one who before we made new friends, we courses with a champion of ecu- was missioned to during my time were each other’s social system. menism, Dr. Margaret O’Gara, and there. To walk gently so as not We had a lot of time each day after with liberation theologian Dr. Lee to leave a footprint on the grass work to share the ups and downs. Cormie. We learned from Fr. Tim where you trod was a motto that The training from our formation Ryan, who at the time was head of Scarboro invited me and others to program helped us not only to Scarboro’s Justice and Peace Office. practice.” work through the harsh realities The thrust towards social justice Asked about the lasting impact of life but also to share the bless- was only reinforced by the people of the experience on him person- ings of each day. That closeness as we met in mission, among them ally, Marc Chartrand said, “You friends continues.” many Scarboro priests. cannot be left unchanged from For the Vantommes, living a Mary Anne O’Connor recalls a such an experience. But the one simpler life in mission was freeing talk given by Fr. Joe Curcio to the value that sticks with me the most and a blessing. “That experience departing lay missioners in 1991. is to live simply.” encourages us now to try to make At the time Fr. Curcio was serv- The value of simplicity, so resolutions based on need rather ing in Saskatchewan among the inherent in Scarboro’s founder than want. We learned many Chipewyan people. “Joe reminded Msgr. John Mary Fraser, was precious aspects of life from the us that we were about to live on another quality that the lay mis- Malawians we encountered; one the sacred ground of another’s sioners absorbed. The Vantommes that was very important to us then culture and traditions, and that said, “Our personal experience and continues now is this—amidst we must go gently, being careful as lay missioners and our life in any or all hardship, thank God and not to be an obstacle to the Gospel mission in Malawi has changed us celebrate the gift of life.”∞ being planted and acculturated as both individually and as a couple. God planned. I think this formed We truly depended on each other

September 2018/Scarboro Missions 85 Signs of the times The impact of Vatican II on the Scarboro Foreign Mission Society

By Michael Higgins, Ph.D.

Michael W. Higgins is apostolicity. A church possessed of This reformation would continue Distinguished Professor of Catholic all the marks of its anointed status: well after the Council ended and Thought, Sacred Heart University in indefectible in its teaching, infalli- would shape the way the church Fairfield, Connecticut, past president ble in its utterances, assured in its thought about the role of the mis- of two Canadian Catholic universi- unique place in salvation history. sioner—less as a conduit of foreign ties, biographer of Thomas Merton, Such convictions as these values and more as a vehicle of Henri Nouwen and Jean Vanier, and a determined the thinking and evan- empowerment working with the contributing columnist to The Globe gelizing of the early generations, new horizons of institutional and Mail. the pre-Vatican II generations of self-understanding posed by inter- Scarboro Fathers, as they set about faith dialogue. This would be an he journey of the Scarboro their task to preach the Good News arduous undertaking but one with Foreign Mission Society is a to the multitudes. epic consequences for the church journey that is emblematic China specifically was the early universal and local (Canadian). Tof the changes that occurred in focus of the Society and until Displaced from China but the Roman Catholic Church as a their expulsion from the country present around the globe—Japan, consequence of the Second Vatican following the Communist victory, the Philippines, Guyana, the Council (1962-1965). they laboured with valour, tenacity Dominican Republic, St. Vincent Founded in 1918 at the end of and rock solid belief in the fertile and the Grenadines, St. Lucia, the Great War, during the pontifi- fields of potential converts. In this Bahamas, Panama and Brazil—the cate of Benedict XV and during a they were no different from all SFMs were not shy in tackling time of great uncertainty, imperial the other congregations, national the new challenges emerging out dismantling, political factional- foreign mission societies, estab- of the Council. Words like missi- ism, massive migrations, and both lished orders of priests and sisters, ology, enculturation, syncretism social and personal exhaustion in bringing their gifts, their faith and and conscientization entered the a shattered Europe, the embryonic their culture to peoples aching for vocabulary of the missionary, SFMs were poised to do some bold salvation, as they saw it. and the idea of being an agent of and venturesome things. change took root. When the Society was founded Agents for change The Scarboro missionaries took by Fr. John Mary Fraser, Canada The Second Vatican Council seriously the Vatican II directives was a modest Dominion and changed everything. Although to unite witnessing the Gospel its place in the world of nations Pope John XXIII had prior to with the liberation of peoples, to peripheral. The church in Canada the Council called on the inter- unite proclaiming God’s Word and abroad was racked by the national church, the wealthy North with the need for structural justice, aftershocks of the theological crisis American church in particular, to to unite respect for Indigenous of the Modernist movement but send missionaries to the clergy- cultures with enlightened eco- comfortable in its ecclesiology: depleted poorer jurisdictions of the nomic policies. Complex and Roman Catholicism is the true reli- world, Latin America especially, subtle strategies were necessary to gion, the Christian denomination by the Council’s end the very idea ensure that the evangelizing role faithful to Jesus’ intention, and an of being a missionary had under- was not subsumed by a political immemorial structure rooted in its gone a mild reformation of its own. agenda, faith suborned by ideology,

86 Scarboro Missions/September 2018 Left: Fr. Lou Quinn celebrates mass in a campo and (photo right) helps to fix a tractor engine. San José de Ocoa, Dominican Republic. Fr. Quinn believed that “the Good News is not just a said word. It has to be a lived word.”

Christian optimism sundered by (Our Lady’s Missionaries with the revolutionary anger. The work of the SFMs Scarboros, for instance); the expan- My years as a seminarian adjusted to, in some ways sion of the Society to include lay coincided nicely with the changes women and lay men, married or anticipated, and in some ushered in by the Council. When single; the outreach among several I was a student at St. Francis key ways shaped new missioners to various teaching Xavier Seminary on Kingston policies and approaches to institutes and social justice groups Road, I learned from Peter Toth missionary work. to educate in light of a respectful the shifting cultural paradigms of evangelization; and the concerted missionary work, and I learned by came to replace other heroic fig- efforts of Scarboro Missions maga- listening to the stories of returning ures—men of the calibre of a John zine to profile inter-religious priests—on sick leave or on sabbat- McGoey who wrote popular works dialogue and new understandings ical—the upheavals, personal and of accessible theology, although of mission, all highlight specific communal, tied to being a contem- more Fulton Sheen in temper- activities tied to liberation and porary missioner. ament and content than Gustavo advocacy on behalf of the poor. As a student at St. Francis Xavier Gutiérrez. It was Steele and Quinn To negotiate the pontificates University in Antigonish, Nova who came to exemplify for the next of the last half century has been Scotia, I was part of the contingent generation of Scarboro missioners no easy feat. Pope John XXIII that made up Scarboro House, a model of priestly activity that and Pope Paul VI were especially including James Wharton, Robert was part sacramental minister and supportive of the missiology Tabone, Leo Glavine, Alan King, part social worker, part man of that emerged out of the Council. Gary McDonald, Terry O’Toole, prayer and part political activist. Pope Paul, particularly, was Dave Warren, as well as the local The terrain was changing even if outspoken in his support of SFM curia made up of Howard the geography remained the same. the Latin American church, the Shea, Lionel Walsh and Jim Gillis. CELAM documents of Medellín, I learned more stories, too, from Initiatives for a new era Colombia, (although there was the veterans about the travails and The work of the SFMs adjusted Vatican resistance to its more persecutions (Trujillo’s regime in to, in some ways anticipated, revolutionary thrust), and in his the Dominican Republic principal and in some key ways shaped key social doctrine documents among them). From Jim Gillis spe- new policies and approaches to Populorum Progressio (1967) and cifically, given that he taught Latin missionary work in a world less Evangelii Nuntiandi (1975). During American history on the campus, homogeneous and in a church still the papacies of Pope John Paul II the false romanticism characteristic uncomfortable with the impera- and Pope Benedict XVI there were of a great deal of my notion of mis- tives of inclusivity and global focused efforts to silence, censure, sionary work was exorcised with understanding. sanction and marginalize proph- a seasoned savvy by a weathered The work of liberation theology etic and visionary Latin American trooper who had served on the in the base Christian communities, theologians whose methodologies front lines. the universities and the schools of were deemed suspect and whose Priests with the reputation of theology; the collaborative minis- pastoral strategies were seen as a Harvey Steele and Lou Quinn tries of women and men in mission ideological.

September 2018/Scarboro Missions 87 As the SFMs face their historical situation with courage and self-effacement we, the beneficiaries of their century of service, need to be mindful of their spiritual legacy and, in our own way, perpetuate it.

Some of the hard line papal just a few. We published their ori- There is a poignant irony in that positions did, however, mellow ginal works and interviewed them at the same time as the Canadian over time, rapprochement (recon- for the pages of Grail. Catholic Church has become more ciliation) rather than denunciation Since Vatican II, many have rather than less insular, its horizon became the norm, and various struggled to keep the social limited to church personnel issues theologians perceived in some justice flame from being doused and institutional diminishment, its quarters as maverick were by episcopal neglect, ecclesias- once prophetic voice firmly muted, restored to their teaching positions tical indifference, conservative its faculties of theology struggling (although not all, as some were pastoral prioritizing, and lay to stanch the leakage, and rising laicized and others opted for a apathy—all, sadly, features of disengagement by the laity, we peripheral relationship to the insti- Canadian Catholic church life of now have a pope determined to tutional church). the mid-1980s to the present. The break out in mission, re-order the Speaking personally, the re-structuring of the Canadian church agenda of the immediate exposure I received to the new Conference of Catholic Bishops past, and re-situate the believ- thinking after the Council has been and the downsizing of its social ing community in the heart of a foundational for the evolution of justice portfolio to a mere fraction suffering and perplexed human- my own perspective as a person of of its once flourishing strength, the ity—the field hospital metaphor he faith and as an academic. Mature nasty episcopal politics around the is so fond of deploying. With Pope critical thinking develops over Canadian Catholic Organization Francis we have a uniquely Global time and is a life commitment. for Development and Peace, the South orientation and mentality That commitment, for me, ori- eclipse of social justice priorities at work. ginated with the SFMs and was to be replaced by a narrow cat- It is a time of hope but also a nurtured over the subsequent echetical thrust with its emphasis time of dying; it is a time for new decades, whether as a teacher at on recovering a strongly clerical initiatives and experiments but St. Michael’s College School, a model of priesthood, a resusci- also a time of retrenchment. It is a professor and academic admin- tated reactionary devotionalism, time of urgency but also a time of istrator at St. Jerome’s University the moral and social malaise anguished waiting. in the University of Waterloo, that infects church structures as In these times we need to as a columnist for Catholic New a consequence of the continuing remember and treasure the contri- Times and The Toronto Star, or as a aftershocks of clerical sex abuse butions of those church agencies, documentarian for CBC Radio One and the residential schools crisis, spirit-filled and gospel-shaped, IDEAS (Catholics and The Jesuit declining morale among the older that have defined the best of the Mystique in particular). As editor clergy and the thriving of ultra- Canadian Catholic reality. As the of Grail: an ecumenical journal, we conservative pious fervour among SFMs face their historical situation had a particular fondness for key many of the new diocesan clergy, with courage and self-effacement liberationist theologians in South all combine to define a church we, the beneficiaries of their cen- and Central America as well as of the early 21st century that is tury of service, need to be mindful in Africa and Asia, figures of the depleted in its institutional ener- of their spiritual legacy and, in our stature of Miguel D’Escoto, Ernesto gies and unsure of its place in the own way, perpetuate it.∞ Cardenal, Juan-Luis Segundo, Jon wider society. Sobrino, Gregory Baum, to name

88 Scarboro Missions/September 2018 The struggle for liberation Resilient and resourceful Peruvians bring forth life in the desert

By Rosina Bisci and Kim Paisley

carboro priests and lay ment rate of more than 60 percent. These organizations and their missioners worked in “There is little doubt in my mind leaders were greatly assisted by parishes in the cities of Lima that our vocation calls us to be a group of theologians and intel- andS Chiclayo, both located in identified with the poor, to be lectuals who made up the Centro Peru’s coastal desert region. The close to them,” Jack said. Bartolomé de las Casas. Under parched and barren conditions Over the years, other Scarboro the leadership of Fr. Gustavo of the desert made the extreme priests and lay missioners arrived Gutiérrez, author of A Theology of poverty and the country’s long and were welcomed into the Liberation, this group studied and periods of civil unrest and violence parish team that included three analyzed social conditions, and all the more severe. But despite Canadian Sisters of Providence, a provided research and theological the harsh physical and social real- Peruvian married couple and a formation for the pastoral workers ities, the Peruvians who made Peruvian lay woman. The team of Peru and beyond. their homes in this desert region worked together to serve the The need for change in Peru proved themselves to be a resilient pastoral and social needs of the was starkly evident, and while and resourceful people who could community in areas such as health, some worked diligently and bring forth life in the desert. catechetics, liturgy and early faithfully against overwhelming child care, and with groups that odds, others opted for armed Carabayllo, Lima included the Christian Workers’ insurrection and sabotage. During Fr. Jack Lynch arrived in the Movement, popular organiza- the 1980s and 90s, armed guerrilla parish of Cristo Luz del Mundo tions, farming cooperatives and groups such as the Shining Path (Christ, the Light of the World) on women’s groups. waged war on the authorities of the outskirts of Lima in 1975. He joined Edmonton diocesan priest Fr. Denis Hebert who was serving the parish at that time. Jack was interested in the urban reality of Latin America and particularly in the new church that was emer- ging since the Medellin Bishops’ Conference of 1968. The parish was situated in the district of Carabayllo, which had a popula- tion of half a million people most of whom had migrated from the mountainous farming commun- ities of the interior in search of a better life. These migrants settled in pueblos jovenes (young towns) L-R: Scarboro missioners Fr. Jack Lynch, Tom Walsh, Art Blomme, Dan O’Neil and Julia that had no electricity, no water, Duarte-Walsh (holding son José). Cristo Luz del Mundo parish on the outskirts of Lima. ca. 1981. With them is Alicia Moncada, a member of a women’s solidarity mission from and no sewage system, and an Managua, Nicaragua, visiting Peru to raise awareness of events there due to the Contra unemployment or underemploy- attacks. The missioners invited her to share her story with parishioners.

September 2018/Scarboro Missions 89 Scarboro mission team in Peru, L-R: Armella Sonntag, her husband Kim Paisley, Gail Viens, Fr. Frank Hegel, Gerry Heffernan. 1991.

the state and consequently also parish community. They follow rooms or apartments within their killed many who were not dir- in Jesus’ footsteps of combining homes—which always served ectly involved in the conflict. The deeds and word. as a rich source of education Peruvian government response and mentorship with respect to included ordering curfew in Lima La Victoria, Chiclayo the life and culture in the barrio and declaring emergency zones The Chiclayo mission, serving (neighbourhood). where the military was granted the sprawling neighbourhood of Priest and lay missioners came complete control. Some military La Victoria, was originally started and went over the 13 years. The units violated human rights and in 1968 by the Archdiocese of parish team consisted at different killed innocent civilians with Halifax. Scarboro Missions began times of one to three Scarboro impunity. It’s estimated that some working there in 1980 after Halifax priests and the same number of lay 70,000 people died or disappeared diocesan priests left. The mission- missioners, two to four Sisters of between 1980 and 2000. Scarboro ers worked alongside a wonderful Charity and in later years one local missioners assisted the Canadian group of Sisters of Charity until lay pastoral agent. While most Inter-Church Committee for the Halifax mission ended in June of the mission’s work centred on Human Rights in Latin America 1993, turning the La Victoria parish parish ministry, at different times as it documented human rights over to the Chiclayo diocese. At lay missioners were also involved abuses and called for the interven- the time, the city of Chiclayo had a in local grassroots education tion of the Canadian churches and population of some 750,000 people groups, Catholic lay movements government. with La Victoria comprising about and other projects. Sadly, lay The parishioners of Cristo Luz nine square kilometres and 80,000 missioner Gerry Heffernan who del Mundo and the people of people. The parish was organized worked in the parish helping Carabayllo moved on despite the around four sectors, each with people build or improve their violence, injustice and poverty their own chapel: San José Obrero adobe dwellings, died by drown- of their community. During the (St. Joseph the Worker), Juan ing in 1993 just before the close of 1980s, committees of neighbours XXIII (John XXIII), Cristo Luz del the mission. met, organized and worked Mundo and Oscar Romero. The fluctuating numbers of to erect the first parish church During most of Scarboro’s foreign pastoral agents over the building. They also completed a 13 year stay in La Victoria, both years was never sufficient to meet large-scale construction project priests and laity worked together the needs of the parish. The mis- that brought potable drinking in the mission. At times, lay sion apostleship was marked by a water and a sewage system to persons lived with the priests in sense of friendship and collegial- the district. Many of the leaders the plastered adobe parish house ity among missioners and joy on that brought about these changes, which was located close to the special occasions like Christmas including two elected and progres- main parish church of San José and Easter when different mis- sive mayors, José (Pepe) Tavara Obrero. Some lay missioners also sion organizations would come and Sara Jimenez, came from the resided with parishioners, renting together in celebration.

90 Scarboro Missions/September 2018 Women of La Victoria working together through a collective kitchen to feed their children. Peru. 1993.

Armella Sonntag and Mark Hathaway accompany the Christian community of La Victoria through CEPAS, an organization dedi- cated to popular education. Through CEPAS, Gospel values are realized in a concrete way—the illiterate read, the marginalized organize, and women are empowered. ca. 1989.

Being on the northern coast the mission of Peru, Chiclayo was blasted treasurer to go to every afternoon by the heat and the bank carry- dust clouds created by the wind ing a backpack whipping through the sand streets. to hold enough Each day during this time, busi- bills needed nesses were closed and people to purchase and different church groups were stayed indoors until the heat basic necessities. Few people had supported by the Scarboro mis- and wind abated. Electricity and private vehicles and buses were sioners and Charity Sisters. water supply was unpredictable, always crowded, leaving trails Parishioners were welcoming coming and going at different of dust as they rumbled over the and appreciative of the Scarboro times of the day and night. Power bumpy packed sand streets. presence in the community. They outages were sometimes caused Government corruption and were quick to host arriving and by terrorist attacks on the power violence perpetrated by both the departing missioner celebrations line towers, other times by inad- military and the terrorist groups and to invite the foreigners into equate infrastructure. The parish Shining Path and Tupac Amaru their homes. Local laity took on house had a cistern on the roof, Revolutionary Movement cre- important leadership roles in the which provided a gravity fed ated a sense of fear for many in parish and some also engaged in water supply when there was the neighbourhood. The military educational and social outreach none coming through the line. would from time to time, usually projects. Missioners received a Streets were in darkness on the when there was no power and great spiritual richness witnessing many nights when there was no streets were dark, round up and the joy, love and courage of these electricity, so when power came hold large numbers of civilians parishioners, and sharing in their on, the few street lights made a big in the neighbourhood police daily lives. Despite the conditions difference. compound in an attempt to catch of extreme poverty and hardship There was much poverty some terrorists. Fear that terrorist in which they lived, the people of in the parish and most family groups were attempting to infil- La Victoria continued to proclaim dwellings were made of humble trate Christian communities also and celebrate the God of Life and adobe brick. Multiple genera- created tension within the parish. Goodness.∞ tions of family lived in the same Sunday masses usually found house and unemployment and full churches in each of the four under-employment imposed sectors of the parish; singing was financial hardship on the vast loud and the parishioners were majority of parishioners. Currency active as readers and Eucharistic devaluations were commonplace— ministers, and in groups such inflation once reached over 8,000 as bible study, youth group and percent—requiring, at one point, women’s group. Parish councils

September 2018/Scarboro Missions 91 A diocese converted Indigenous people in Chiapas become subjects of their own history

n the fall of 1979 Scarboro Missions explored the possibility of sending personnel to Mexico. Invited by Holy Cross priest Al Mahoney, Fr. Paul IOuellette visited the Diocese of San Cristóbal de Las Casas located in Chiapas, Mexico’s southern- most state. Fr. Mahoney, from Bartibog Bridge in At his ordination as deacon, Tzotzil Indian Sabino Hernandez walks with Bishop Samuel Ruiz to the altar. the Miramichi area, New Brunswick, was part of a Chiapas, Mexico, November 1, 1982. parish team in the municipality of El Bosque working with the Tzotzil people, descendants of the Mayans. Their role was to share in the struggles of the people After a year’s correspondence and a visit by Scar- and learn from their profound spirituality. Reflecting boro missioner Fr. Mike O’Kane, two lay people and on his two years there, Fr. Ron MacDonell said, “I a Scarboro priest were assigned to the diocese in discovered that the Amerindian culture is something 1980. Two other lay missioners arrived in 1981. Dan deep and special within the Latin American context. Anstett, Linda Shea and Ron MacDonell joined the El The Tzotzil people have a deep spirituality and close- Bosque team. Fr. Vince Heffernan and Penny McCabe ness to nature that is based on their pre-Christian worked in the city. roots. They bring this love for God and for their com- Samuel Ruiz, Bishop of San Cristóbal from 1960 to munities to Christianity and to their reflections on the 2000, had experienced a dramatic conversion since Word of God.” Vatican II. “We regarded the Indigenous people more or less as objects of our pastoral action. After Vatican The Zapatista revolution II, I entered a new phase of discovery in which I The Diocese of San Cristóbal remains a place where became conscious of the importance of culture... history is made. On January 1, 1994, the day the Before I could announce Christ’s presence I needed to North American Free Trade Agreement was signed, discover God’s work within the community.” the Zapatista revolution began in the city of San The diocese developed a catechetical program Cristóbal and nearby towns. Don Samuel was called based on the Indigenous communities’ religious on to act as a peace mediator between the rebels and feasts. The program sought to respect the people’s the government. Even today, refugees fleeing violence language and way of celebrating. It allowed for the in Central America pass through the diocese on a development of a pastoral approach that led to even daily basis and are met with a helping hand as they greater understanding of the people’s lives. The make their way northward. reality of oppression of the Indigenous and peasant Don Samuel, who died in 2011, believed that the farmers became so stark and undeniable that the dio- process the people embarked on was irreversible: cese determined it would take a stand with them. “The Indigenous people will continue to become In 1985, Bishop Samuel (Don Samuel) said, subjects and this will perhaps lead to even more con- “Gradually, an Exodus catechesis has developed. It flictive situations which would only make the process has a liberating focus and involves reflection on stronger. The Indigenous and the poor have realized how to live out faith, hope and charity within our that they can influence history, that they are not only socio-political context.” the victims of history but are also able to transform Scarboro missioners served in Chiapas during this the history which others have imposed on them.”∞ historic era of conversion and growth in solidarity.

92 Scarboro Missions/September 2018 To be free of domination and dependence Witnesses to war and beauty in Nicaragua

eginning in 1980, the Amer- long-lasting, wealthy and incred- Contras had turned the Central ican Capuchin Franciscan ibly corrupt dictatorship. The American country into a proxy community repeatedly Nicaraguan Catholic bishops stood battleground in the Cold War. Brequested assistance from Scar- united in supporting the revolu- boro Missions for pastoral help tion and in November 1979 issued A church divided in Bluefields, southeastern Nicar- a strong statement saying so. The The Catholic Church hierarchy agua. In 1984, the General Council spirit of revolutionary change was had a tradition of siding with appointed Frs. Joe Curcio, Gerry entrusted to the socialist govern- the government in power, but in Donovan and priest associate ment led by the Sandinistas—the the case of the Sandinistas, they Fr. Dan O’Hanley to this terri- rebel organization that had took a critical approach, warning tory, beginning a short but intense dispatched the dictator, Anastasio the people and the international presence in a country that had Samoza. This spirit of people-led community of the dangers of captured a great deal of inter- change was evident at the social Communism. Many people and national imagination. and economic levels well into priests hoped the hierarchy would For many it seemed that what the next decade. Massive literacy be on the side of the Sandinista was happening in Nicaragua campaigns and cooperative government, but instead, church was the most significant event development were promoted leaders successfully pressured to occur in Latin America in 20 and achieved significant early Rome to forbid priests from formal years. The people, who were 95 success. By the time the Scarboro roles with the government. percent Catholic, had achieved contingent arrived, however, Fr. Joe Curcio, a veteran of the impossible. By means of Nicaragua had been infested by a World War II and a missionary to revolution they had overthrown bloody counter-revolutionary war. the Dominican Republic, served as a foreign-backed, well-armed, US-backed rebel forces known as pastor in the small town of Muelle de los Bueyes, with Dan O’Hanley as his assistant. They witnessed firsthand the devastation brought to families and the economy as a result of the Contra War. At Mass they heard the singing of the congregation compete with not-too-distant gunfire. Joe would never forget his first funeral: “The young lad was a war veteran of 18 years of age. He was brought to the village wrapped in a canvas sheet tied to a single pole. A large blast had shattered his body that very morning. Some Angel Larios and his granddaughter receive a visit from his friend, Fr. Joseph Curcio. Angel’s cabin was next door to a village church in the parish of Muelle de los Bueyes. As ten young companions carried him pastor of the parish, Fr. Curcio (a veteran of WWII) was welcomed in areas that supported slowly through the village.” the government, like this village, as well as in villages held by the Contra rebels.

September 2018/Scarboro Missions 93 “I have seen the Magnificat lived in the sense of the ‘great’ being questioned and pushed to the wall by the ‘small’ who have been lifted up. Despite literally millions of dollars per day being put into machines of death, the men and women of Nicaragua and El Salvador are building a society precisely that comes out of this new awareness of social justice. These are poor people, suffering people, who are the victims of an unjust and aggressive war.” Fr. Bill Smith, SFM, Latin America projects Fr. Robert (Buddy) Smith with friends on the island of Ometepe in Lake Nicaragua. 1991. officer for Development and Peace (1975-89)

One of the most painful experi- The beauty remains what it must be like for the young ences of Joe’s life as a priest was Fr. Robert (Buddy) Smith served soldiers spread through the moun- to witness the way the hierarchy most of his years as a priest in tains trying to contain the Contras, abandoned the people and their the Dominican Republic before Mr. Reagan’s so-called ‘Freedom dreams of building the Kingdom being assigned to Nicaragua. In Fighters,’ who want to undo all of on Earth. Joe would later say, “In between times, he served at home this and turn things back to where 1984, when I went to work in as a member of Scarboro’s General they were during the days of Nicaragua, I had a feeling of Council, and had been a dynamic Somoza, the Nicaraguan dictator euphoria that something really Catholic presence in Canada’s first toppled in 1979.” good was happening. I was happy ecumenical social justice coali- Fr. Joe Curcio, looking back on to be able to go there to support tions. Strongly identified with his a very fraught but beautiful three the poor in their struggle to build priesthood and the church’s role years in Nicaragua, expressed a just society. Yet very soon I was in society, Buddy befriended many what many idealists felt for that confronted with the situation of a priests and seminarians and was moment in history: church divided—some supporting on a first name basis with influen- “Early in 1987, illness separated the revolution and some not.” tial Latin American theologians. me from my Nicaragua, Nicaraguita. Another associate priest who From 1987 until 1992 Buddy The euphoria is marred, but the supported the people’s aspirations worked on the island of Ometepe beauty remains. It is the beauty of was Fr. Denis Hebert from the in Lake Nicaragua. He helped the all peoples and can be perceived Diocese of Edmonton who had people to build an agricultural when the yoke of rich versus poor, previously been in Peru and St. high school and begged Canadians north versus south, east versus Vincent with Scarboro Missions. for medicines and baseball equip- west; of colour, religion, and the Denis served among the poor of ment for the island’s children. He bounds of truth and justice are barrio Edgard Lang in the capital helped the people form Christian surpassed by life-giving love and city of Managua and remained community. solidarity. Without love, all is a in Nicaragua until his death in One night while visiting a tinkling symbol!” 2015. Dan O’Hanley, became a thriving cooperative farm run by Joe ended his reflection with member of the Latin American formerly landless peasants, Buddy the words of a popular song: Mission Program of the Diocese of saw clearly the hand of foreign ”Nicaragua, Nicaraguita, la flor más Charlottetown, and also worked in oppression and how it sought to linda de mi querer!” (the most Managua. He was murdered there destroy the good: beautiful flower of my love).∞ on a murky afternoon in 1991, his “In the total darkness with the life claimed in a botched robbery sound of rain on the metal roof attempt. Each year since, LAMP and the cold winds still reaching has honoured Dan’s memory with us inside the brick house, I think of a memorial lecture.

94 Scarboro Missions/September 2018 Together in mission as equals Scarboro priests and laity in Ecuador

By Julia Duarte and Anne Quesnelle

elcome to your the city of Riobamba, some 2,700 He offered the Scarboro mission- new home. We’ve metres above sea level. Located in ers a wide range of involvements been awaiting your the Avenue of the Volcanoes, the including rural and urban min- “Warrival.” These were the first words city’s 156,000 residents are very istries, education, health, social Fr. Frank Hegel received from aware of Tungurahua, an active communications, and support to Bishop Victor Corral on July 17, volcano 40 kilometres away that children and youth. 1993, when he arrived in Riobamba, often spews smoke high into the The initial Scarboro team con- Ecuador. air and blankets the city with a sisted of Fr. Frank and a family of Bishop Corral had invited thin coat of ash. six: Julia Duarte, originally from Scarboro Missions to work in the For 31 years, Bishop Leonidas Ecuador, her husband Tom Walsh, Diocese of Riobamba, an area Proaño Villalba had served the and their four children. Frank, spanning 7,000 square kilometres Diocese of Riobamba before Julia and Tom had all worked pre- and covering the entire province resigning in 1985 to become leader viously in Peru, but the Scarboro of Chimborazo. The province is of the Ecuadorean bishops’ agency mission there had closed due, in named for its highest snow cap, for the Indigenous—the Pastoral part, to the terror wreaked by the Mount Chimborazo. At 6,310 Indigena. Bishop Proaño was Marxist-Leninist organization metres it is the Sultan of the Andes. the champion of the poor, most known as the Shining Path. At the base of the mountain is of whom were Indigenous. He As a way to get to know the suffered immense criticism reality of the diocese, Frank took from within the church and part in a month-long experience of from wealthy landowners living with small rural Christian and politicians who peti- communities, trusting these com- tioned the Vatican to transfer munities to meet his daily needs. him. A journalist once told This diocesan program, held every him, “Why have you come August, would later be shared by here? You don’t do anything most of the missioners who joined in the city. You do nothing the Scarboro team in Ecuador. For for the cathedral. For you many, it became a highlight of everything is the Indian, their journey with the people. the Indian, the Indian!” Appointed the first mission To this Bishop Proaño coordinator, Julia became involved replied, “Jesus did not build in diocesan-level projects such a single chapel, nor a cath- as the Formation Centre for the edral and, for me, a single Indigenous and the Formation Indian is worth more than a Centre for Campesinos. Having cathedral.” worked in popular education, Victor Corral, who was she could share her expertise in named bishop in 1987, was education methodology with the First Scarboro team in Ecuador: Fr. Frank Hegel and Tom and Julia (Duarte) Walsh and their children. committed to following community animators and cat- Back L-R: Frank, José, Tom. Middle: Evita, Julia. Proaño’s prophetic insights. echists who were being trained Front: Pancho, Virginia. Riobamba, 1993.

September 2018/Scarboro Missions 95 Fr. Frank Hegel, rector of Seminario Cristo Buen Pastor (Christ the Good Shepherd), at a community meal. The seminary was established for young campesino and Indigenous men who desired to be “poor priests who served the poor.” Riobamba, Ecuador. 1997. at these centres. Tom, with his instability caused experience in administration and by corruption and project development, served as incompetence. To Bishop Corral’s secretary and the protest against these chancellor of the diocese while evils, Indigenous also coordinating a Canadian activists initiated government-funded rural develop- many rallies and ment project in the Indigenous blockades. Such community of Pulingui. Frank was demonstrations were Lay missioner Michael Hiebert visits a school on the slopes named pastor of the Church of often the only way of Mount Chimborazo and talks to the children about Canada. Santa Faz, the city’s largest parish. to get the attention Diocese of Riobamba, 2007. He oversaw the construction of a of a government new church and the partitioning that continued the their own lives. They learned that of his parish, thereby creating centuries-old practice of dispos- service, solidarity and humble the diocese’s first new parish in sessing the Indigenous population work are great values for mission- 15 years. and keeping education and wealth ary work and community life. The Another lasting influence of only for the rich. The objective of dream of an inclusive church, a Bishop Proaño was the emphasis the church was that the people and community where laity and priests he placed on the involvement of their organizations would be the worked together as equals, was the laity in the work of the local initiators and leaders of their own a reality in the Scarboro mission church, which is not the case actions. The church’s role, and team in Riobamba and could serve everywhere in Latin America. In therefore the role of the Scarboro as an inspiration for the entire that spirit, the diocese welcomed a missioners, was to accompany and institutional church. total of 11 Scarboro lay missioners give hope to those who fought for Returning to Canada, the over the 17-year lifespan of the justice and a better way of life. missioners continued to educate mission. In 2001, the team received Fr. Charlie was the last to leave and share their experience with a Scarboro seminarian, Ignacio the Riobamba mission in 2010. The others. Thanks to the digital age, Pinedo, and a priest, Charlie members of the Scarboro commun- they have been able to stay in Gervais. During these years sev- ity who had the privilege to walk touch with individuals, families eral Canadian visitors volunteered with the people of Ecuador knew and communities. God willing, in the diocese in support of the that their presence, work and this communion of hearts will work, including Scarboro mis- ministry, whether it be in educa- continue.∞ sioner Fr. David Warren. tion, health promotion, business, One of the greatest challenges cooperatives or faith-building, not the missioners faced was deal- only enriched the lives of those ing with the constant political they served but also enriched

96 Scarboro Missions/September 2018 To witness the love of Jesus Missioners discover a variety of ministries in Malawi and Zambia

n September 1994, Fr. Robert to the new missioners. The sisters Lavertu and Fr. Kevin Rand, also expressed great openness both White Fathers (Mission- at having lay missioner Mary Iaries of Africa), visited Mary Anne Rowlands work as an obstetrics O’Connor and Lorraine Reaume, nurse in their health centre in the coordinators of Scarboro’s Lay neighbouring Zambia. Mission Office (LMO). Frs. Lavertu Lorraine followed up with and Rand wanted to hear about a visit to Mzuzu, accompanied and support the experience of lay by Mark Hathaway of the LMO missioners. Lorraine recalled, “We Consultative Committee. On their told him we were discussing the return, discussions took place with possibility of Africa as a new area Scarboro’s General Council and of mission and were looking for a decision was made to open the placements for a psychiatric nurse mission in Malawi. For the Lay Scarboro missioner Mary Rowlands, an and her husband who had lots of Mission Office to have coordin- obstetrics nurse, tends to a newborn at the experience in maintenance and ated this new mission placement, health centre run by Missionary Sisters of construction. Fr. Lavertu was on one that was to be staffed by laity the Immaculate Conception in the remote village of Kanyanga, Zambia. 1997. his way to do a visitation of their without an accompanying priest, missions in Africa and said he was unprecedented for Scarboro The three missioners departed would investigate.” Missions. for Africa in 1996, with Mary going In January 1995, Fr. Lavertu to the remote village of Kanyanga The warm heart of Africa wrote to say that Msgr. John in northeast Zambia. Roche, Bishop of Mzuzu Diocese, On a map, Malawi appears as a “When we arrived in Malawi, and Vicar General Fr. Joseph Zuza, long, narrow land-locked country. it was the poorest country in a Malawian who would take over It has diverse landscapes includ- the world,” said Beverley. “The as bishop in May, were very open ing beautiful mystical mountains, country had just peacefully ended to receiving Scarboro lay mission- vast farmlands and a large, warm, 36 years of the brutal dictator ers. The diocesan hospital needed bountiful lake that makes up most Hastings Banda and concepts a maintenance worker and a new of the country’s eastern border. of colonialism continued to be psychiatric hospital needed a Scarboro’s mission in Mzuzu practiced. Death from abject psychiatric nurse both by January was in the mountainous area of poverty and AIDS, as well as the 1996. The jobs exactly matched the northern Malawi. The people there inferior status of women and skills of lay missioners Ray and shared much with the people of female children were overwhelm- Beverley Vantomme. northeastern Zambia where Mary ing. Although we tried to reflect The MIC Sisters (Missionaries Rowlands would be working. They theologically on these issues as a of the Immaculate Conception) were poor materially but rich in mission team, most helpful was of Quebec who were working faith, spirit and hope. They shared when we participated in this in the area said they would be the same language and similar cul- reflection with other missionaries happy to provide cultural and tural practices and travelled freely who had lived among the people spiritual support and guidance back and forth across the border. for many years. We learned that

September 2018/Scarboro Missions 97 Leslie Paranuik, school librarian at the all-girls Marymount Catholic Secondary School. Mzuzu, 2011.

Missioners celebrate Fr. Jim McGuire’s birthday in Mzuzu, Malawi. Standing L-R: Mary Olenick, Betty Ann Martin, Ray and Beverley Vantomme. Barbara Michie is seated beside Fr. Jim. although we could not challenge assisted the diocesan the government and other hier- Sisters of the Holy archal systems in that country, we Rosary (Rosarians), could try to witness the love of a Malawian congre- Jesus to each person we encoun- gation, at their health tered each day in solidarity.” care centre. Merv and Though they lived far apart, the Sonia also accompan- first band of Scarboro missioners ied the diocesan HIV tried their best to form community. Home Care outreach Sonia Michalyshen at the St. Patrick’s Health Centre where Every three months or so, Beverley clinics in villages. she worked as a nurse. Rumphi, Malawi. 2001. and Ray borrowed a vehicle from In 2003, Scarboro a generous missionary commun- missioner Fr. Jim Missionaries of Africa, the laity in ity and made the nearly six-hour McGuire arrived in Malawi. all mission areas lived among the journey on dirt roads to visit Mary Though initially assigned to work people in simple houses provided in the isolated bush area. She lived in another diocese as pastor and by the diocesan groups with whom in a little house on a compound support person for minor sem- they worked. The Canadians where several MIC Sisters lived. inarians, Jim later joined the lay enjoyed close relationships with The Vantommes frequently sent team in the north, which they very several other missionary groups, Care packages to the “bush” via much celebrated. Jim was a gentle, local priests and the Rosarians. the Sisters. Once a year, the three wise support and a joy to every Priest and sister missionaries in the missioners met for a week-long Scarboro lay missioner in Malawi. north and central regions who had retreat and a visit. His work was to accompany the rooms or lake houses were very students at Marymount Catholic A variety of lay ministries open to Scarboro personnel having Secondary School, a diocesan their retreats and rest times at their Over the years, 13 lay mission- school for girls, as their chaplain. facilities. ers were sent to Malawi, each Also at Marymount were Michael Bishop Zuza gave great free- with their own skills, enthusi- and Gwen Westwell who taught dom to the laity to get involved in asm and placements. Several English, Betty Ann Martin who mission opportunities as long as accepted invitations to Rumphi, taught Chemistry and also organ- these coincided with the diocesan a rural community one hour ized a student exchange with a philosophy and vision. With the north of Mzuzu, including Merv Catholic high school in Toronto, bishop’s approval, the missioners and Sonia Michalyshen. Merv and Leslie Paranuik who worked at times worked with other organ- taught math at St. Peter’s Minor in the school library. izations such as Mzuzu University, Seminary and Sonia, a nurse, While Fr. Jim lived with the the Canadian International

98 Scarboro Missions/September 2018 Serving in Africa n response to the Acts of the 1978 Chapter to give special attention to mis- sion possibilities in Africa, the General Council investigated the feasibility of Iestablishing a team to work in a non-Christian area of the continent. Several places were named, all of them difficult, poor and with a different type of mission challenge. In 1978, after retiring from his teaching post at the Coady International Institute, St. Francis Xavier University, Antigonish, Nova Scotia, Fr. Jack McIver went to Zululand, South Africa, where he gave the last six years of his life to pro- moting the cooperative movement among farmers. He helped establish South

Sister Ann MacDonald with her students Africa’s first registered credit unions. In 1981, Fr. Joseph Curcio went to Guinea at St. Peter’s Secondary School in Mzuzu. Bissau, West Africa, and served a year of presence among the people of the A Sister of St. Joseph, Ann completed Bijagós islands through the Italian Foreign Scarboro’s lay mission program and joined the Malawi team in 2008. Mission Society. In 1998 married Scarboro lay missioners Development Agency, and church David Fish and Elena Abubo (photo, right) NGOs from Norway and Holland. went to Nairobi, Kenya, to work with people In most cases, work place- suffering from HIV-AIDS. David did research ments were clearly decided before at the University of Nairobi and helped missioners arrived. Often new develop educational programs to stem the ministries surfaced and the laity rapid spread of the disease. Elena, a nurse, responded to these opportunities cared for people in the slums of Nairobi and while continuing their main role. in hostels for HIV infected orphans. They The wide variety of ministries returned within a year due to health issues. included work with medical and educational institutions, with the liturgical faith expression. Mary lay missioners also returned to diocese’s HIV/AIDS program; Olenick recalled a Christmas Mass Canada and the Malawi mission work with prisoners, with com- where a young mother and father was closed. munity programs for women and and their two-day old baby played Sadly, the much loved pastoral children, and with development the parts of the Holy Family: bishop, Joseph Zuza (inset), died in projects. Some missioners were “Mary and Joseph brought the a car accident in 2015. He teaching life-skills to minor semin- baby out of the stable and pre- was always welcoming arians and doing other formation sented him to Bishop Zuza for to the Scarboro mission- with aspirants to the St. John of baptism. As the bishop lifted high ers, often inviting them God Order of Brothers. Ministries the sleeping baby for everyone to dinner at his home. also included pastoral counselling to see, the drummers began their During conversations, on HIV/AIDS awareness to priests rhythmic beat and the singers he would sometimes in the central diocese and to other broke out in full song. In addition comment, “Scarboro Bishop Joseph Zuza Christian pastors in the north, to the drummers and singers, missioners choose to live psychological counselling at the around the altar were Ngoni a life of simplicity.”∞ university and prison, and helping tribal dancers and people dressed aspirants of the Rosarian and MIC as angels. At the presentation of Our thanks to Beverley and Ray Sisters with English skills. Jesus, the whole congregation, Vantomme, and to Lorraine Reaume, for their contributions to this article. Expressions of faith even the children, began dancing at their seats and in the aisles. Joy The institution and celebration was written on everyone’s face.” of the “Inculturation of the East In 2013, Fr. Jim McGuire cele- African Catholic Church” was an brated his 80th birthday in Malawi exciting time in the history of the and then retired from active church in Malawi and for Scarboro duty. That year, the remaining laity to witness this evolution in

September 2018/Scarboro Missions 99 A rich interfaith experience Support for the marginalized in a Buddhist country

n 1998 Scarboro Missions capped-equipped van and we had was approached by Mr. John never seen so many Mercedes and Boysen, director of the English BMWs on roads that rival those Idepartment at the Redemptorist in Canada. We arrived at a school Vocational School for the Disabled that was sitting in a lush tropical thing that can be sold for recycling. (RVSD) in the city of Pattaya, Thai- park-like setting. With a brief Pattaya is also notorious for its land. Mr. Boysen said that his introduction and teacher training sex tourist industry. As a response, department needed teachers to by Mr. Boysen, we began teaching the Good Shepherd Sisters estab- volunteer for terms longer than two days later.” lished the Fountain of Life Centre three months. While working in In Thailand, life for a person in Pattaya for exploited and Hong Kong, Fr. Brian Swords with a disability is not easy. Many disempowered women and their visited the school and expressed special needs children are not children. The centre provides support for opening the new educated because their families, education and skills training to 150 mission. He advised that “anyone assuming they will never be able women, and has a daycare. going to Pattaya would have to be to work, don’t see any point in Missionary Oblate Sister self-reliant and self-starter.” sending them to school. The RVSD Fernande Barnabé was assigned The first missioners to be sent to offers them the opportunity to to Thailand after completing Thailand were Patrick (Paddy) and learn English and other skills Scarboro’s lay formation program. Georgina Phelan. The couple had that will help them find suitable She volunteered at the Good been working as independent vol- employment and receive the same Shepherd centre designing educa- unteers in Guyana since 1994 and pay and the same rights as their tional programs and coordinating became closely associated with the able bodied co-workers. More than the foreign lay volunteers. “I hope Scarboro community there. They 100 students graduate each year my work will help in some way,” decided to join Scarboro Missions from the school. she said, “as the women struggle and were accepted into the 1999 Besides teaching, Paddy was to overcome injustice and realize lay preparation program. Because asked to head the English depart- their human dignity.” of their mission experience, the ment, and design and obtain Serving in Thailand where less Phelans were asked if they would funding for an immersion course. than one percent of the population take on the challenge of being the His Computer Business English identifies as Christian was a rich first Scarboro missioners assigned course is still going today with the interfaith experience. Missioners to this new mission. Georgina and books that were bought in 2000. would often attend funerals, Paddy would take on teaching festivals, and other events with positions at the RVSD and give Working for human dignity their Buddhist co-workers and personal support to other mis- The port city of Pattaya is a friends. Dorothy Novak, who also sioners who would follow them to tourist hotspot because of its found meaningful work at the Thailand. beautiful sandy beaches. People women’s centre, wrote, “A statue “After our years in Guyana,” from the poorest regions of of the Good Shepherd stands at Paddy said, “arriving in Thailand Thailand migrate there in search the entrance. Most of the people I was a major culture shock. We of employment and many try to live and work with are Buddhist, were picked up by a new handi- make a living by collecting any- yet each person who enters the

100 Scarboro Missions/September 2018 Photos (from facing page): • Susan Keays with a rice vendor at the market in Chiang Mai. • Anne Harty working with spe- cial needs children in Chiang Rai. • Paddy and Georgina Phelan with new missioner Dorothy Novak (right). • (Below) Scott MacDonald and students at the Redemptorist Vocational School for the Disabled. Pattaya. centre bows before this statue. I dent special needs children and am continually overwhelmed at to teach them to be as independ- the respect the people in Thailand ent as possible. Anne designed have for our Christian beliefs.” individual therapies and trained staff members. Glenn was a trainer Using our gifts and talents and coach and also utilized his Teaching English was a way construction background, building for missioners to get established. different types of mobility aids to Many then moved into other min- assist the children. “Most gratify- istries that suited their gifts and ing of all,” he remembers, “was interests. the design and construction of an After teaching at an elemen- Aquatic Therapy Pool for the chil- tary school in Bangkok, Susan dren whose facility of movement Keays went to Chiang Rai in the noticeably improves after each north to work at the Camillian session in the water.” Social Centre, a live-in school for During Scarboro’s 12 years of Indigenous Hill Tribe children. presence in Thailand, nine lay mis- They are a true inspiration. How Susan then relocated to Chiang sioners were assigned there. Some can I complain about climbing 58 Mai to collaborate with Maryknoll priests visited to explore possibil- stairs, five times a day with two lay missioners at a women’s ities for work and to lead mission good legs, while my students zip shelter. She also taught English at team retreats, but none stayed for up and down with one leg and a youth prison and worked with more than a few months. For the two crutches? They laugh and the Micro Enterprise Development first years, Georgina Phelan was say, ‘Come on, Teacher. You can Project, doing cooperative educa- the glue that kept the Thailand do it!’”∞ tion with hill tribe communities. team together. She telephoned Later she volunteered with the every missioner at least once a Our thanks to Paddy Phalen and to Migrant Learning Centre, helping week to find out how they were, Susan Keays for their contributions to refugees from Burma and Laos to listen to their stories and to this article. with language and skills training. bolster their spirits. Sadly, by 2007 The last Scarboro missioners Georgina’s health was deteriorat- assigned to Thailand were Anne ing and she wanted to get to know and Glenn Harty who arrived in her grandchildren. She returned to 2006. After three years of teaching Canada and died on April 27, 2013. English, they accepted a challen- In Georgina’s first report on her ging invitation from Camillian work at the School for the Disabled Brother Gianni Della Rizza to she wrote, “Some days there really move to Chiang Rai. Here Anne aren’t enough hours. But I love helped to establish the Home every minute of it. The students of Charity, designed to achieve are eager to learn and they feel dignity and respect for the resi- there is nothing they cannot do.

September 2018/Scarboro Missions 101 Dignity denied Working with migrants in Honduras

By Fr. Luis Lopez, S.F.M.

n Matthew 25:40 Jesus says, meal and a place to sleep and “Truly I tell you, just as you did shower. it to one of the least of these Throughout their journey the Iwho are members of my family, men had been robbed, had suf- you did it to me.” That was the fered hunger and cold, and were mission that Jesus gave us as detained by the army in Honduras. Church—to serve the least among They arrived with nothing but us. Catholic social teaching tells us the clothes on their backs. They that the foundation of everything were strengthened by our simple good in society is the dignity of the response to their basic human Fr. Luis Lopez responds to the needs of human person. needs. I hope that our concern and migrants and displaced peoples in transit Today I am responding to Jesus’ assistance allowed them to see through Honduras. Top photo: Fr. Luis does a workshop and call through my work with the their dignity as sons of God and reflection on migration with representatives Human Mobility Pastoral of the that a better world is possible. of rural villages in the Ocotepeque area of Honduras. People from many of these bishops of Honduras. My ministry The reality is that many people communities have migrated, which also is accompanying migrants and dis- suffer this kind of treatment impacts those who are left behind. placed peoples in transit through every day and are forced to live Honduras. Some have been on an undignified existence. We are the road for months and traveled living in a world where life is not does not exist in Honduras where thousands of kilometres. Many of valued. In times like these we there are so many traumatized the people I encounter are forced must remember Jesus’ call to social people. The goal is a holistic to leave their homes because of justice—to give back dignity to the response to healing. violence or financial stress. They ones who have had their dignity When each of us chooses to see have few options and leave behind denied. Jesus calls us to compas- the other as an equal, with the everything that is familiar. sion rather than fear, to openness same dignity, it is then that the A few weeks ago the immigra- rather than exclusion. world has the potential to be the tion office called us to respond to We have now started a new Reign of God—the world that God 15 men who had left Nepal about project with the International envisions. When we respond to six months before on their way to Committee of the Red Cross as a the call of Jesus to love “the least the US. They had traveled to India first response to people displaced of these” our mission as church and then flew to Colombia from because of violence. Many are comes to life.∞ where they journeyed by land for uprooted first within the country the next five months. They were and eventually end up having Before being assigned to Honduras detained by immigration at the to leave. We connect them with in September 2016, Fr. Luis Lopez Guatemala-Honduras border. By organizations that will respond served two years in Guyana, first as a the time we were called, the men to their needs either locally or deacon and then as an ordained priest. had been held at the side of the internationally. The other part of During a furlough in Canada, he road for 12 hours without food, the project is providing access to accompanied a Latino men’s group at water or proper care. We treated psychologists and mental health the Becoming Neighbours ministry to their wounds, and gave them a support, which is a service that refugees (see story facing page).

102 Scarboro Missions/September 2018 Fr. Ron MacDonell (L) with Faustin, Elise and their children, a Congolese family that Ron helped to secure housing. Photo right: Retired missioner Fr. Tony Marsh with Beatrice at a Becoming Neighbours gathering of refugees and companions at the Scarboro Mission Centre. Toronto. Becoming Neighbours Catholic congregations respond to the needs of refugees

By Fr. Peter McKenna, S.C.J.

ppalled by the plight of interrupting his lunch to serve as immigrants, refugees translator for Elmer, a Salvadoran and people with no docu- refugee, and then, without a second priests and the visitors to Amentation, and challenged by thought, helping Elmer and his Scarboro’s central house and their sufferings and situations of family find a place to live; Ken Mission Centre. We extend joyful injustice, in April 2006, Scarboro MacAulay, Vince Heffernan, Gerry gratitude to Jack Lynch for always Missions and 18 other Roman Sherry, Charlie Gervais, Gerry being there for us and daring to Catholic religious congregations Stock, Terry Gallagher and Mike take risks to accompany us into of women and men established Traher each praying daily for their the uncharted territory of working Becoming Neighbours. Each companion refugee; Russ Sampson with refugees. participating congregation already offering a listening ear and hope As we have all come to know, had a rich history of accompany- to local folks in need; Luis Lopez, the true treasure of the Scarboro ing and responding to the needs Shawn Daley, Mary Olenick, John legacy continues to be the Gospel of immigrants and refugees. This Walsh, Inez Fernandes, Roger witness of these missionary joint apostolic ministry in Canada Brennan, John Carten and Karen disciples—the Scarboro priests was a conscious choice to walk Van Loon being a compassionate and their collaborators—who are collectively and collaboratively presence, with eyes always open, willing to insist and persist in in the footsteps of our forebears ears attentive, spirit alert and searching out new and creative in response to the urgent needs sleeves rolled up for ministry for endeavours to recognize, affirm of our times. Scarboro Missions “our dear neighbour.” and celebrate the dignity of all; not only generously provided the Superior General Jack Lynch, and who are willing to seek out space for the Becoming Neigh- his predecessor, Brian Swords, and the lost, the forgotten, the stranger, bours ministry, but the community members of the Society’s leader- the refugee. also provided their hearts. ship have fostered the creation For all of this, in the name of all Many moments speak of the of this space for encounter and refugees, now our neighbours, we Scarboro generosity of spirit: Ron mutual conversion. Here we find give thanks to God.∞ MacDonell celebrating Canada prayer, presence and solidarity Day by organizing a response to interwoven with hospitality and Peter McKenna is a member of the housing crisis facing Faustin inclusion. These gifts of the Spirit the Priests of the Sacred Heart and and Elise and their 13 children all have been the lived witness of all serves as director of the Becoming originally from the Democratic members of the Scarboro family: Neighbours ministry: www.becoming- Republic of Congo; David Warren the lay missioners, the staff, the neighbours.ca

September 2018/Scarboro Missions 103 CANADIAN MINISTRIES

Working ecumenically for justice The Justice and Peace Office

By Mark Hathaway, Ph.D.

rom its earliest days, Scar- Scarboro recognized the need involvements to the Society’s boro Missions has been to do mission education in Canada General Council. Following this, concerned about situa- through their Mission Centre, their the 1978 General Chapter man- Ftions of poverty, injustice and magazine and other educational dated the formation of an office “to oppression among the people materials, including audiovisuals be responsible for Society commit- they serve in mission. In 1911, such as “Guess Who’s Coming to ments in this area,” “to raise a free Fr. John Mary Fraser, Scarboro’s Breakfast,” which showed how prophetic voice against all aspects founder, responded to a devas- the Gulf and Western Corporation of society and life in our age which tating famine in China by using exploited sugar workers in the impede the full humanization of funds originally raised to build Dominican Republic. all persons everywhere,” and to churches. Beginning in the 1940s, In the face of these pressing respond to “the signs of the times.” Scarboro missioners in the Domin- global situations of poverty and ican Republic, the Philippines injustice, it became clear that Work and mandate and Japan, worked to establish the work for justice and peace The Justice and Peace Office cooperatives and credit unions could be done more effectively (JPO) was launched in 1980 with as a way to improve the people’s in collaboration with others. At Fr. Tim Ryan as director. The lives. In the DR, Frs. Joe Ains- different times, Scarboro mission- mandate of the office drew on lie, Harvey Steele, John Gault ers in Canada worked with the church teachings following Vatican and John O’Connor were forced Ontario Association of Priests for II, particularly the work of theo- to flee the country due to their Social Justice, the Latin American logians and bishops conferences opposition to the brutal dictator Working Group, and the Toronto in the global South that recog- Rafael Trujillo, and in 1965 Fr. Art Committee for the Liberation of nized human greed for wealth MacKinnon was assassinated Southern Africa (TCLSAC). A and power as a form of sin. Latin because of his defence of members number of missioners like John American bishops at Puebla, for of his parish who had been impris- Walsh and Bill Smith became example, spoke of evangelization oned by the Dominican military. involved in justice education activ- as a process that disposes people By the 1970s, formed by their ities via the Canadian Catholic “to fulfill themselves as children of experiences in mission, by Vatican Organization for Development God, liberates them from injustices II, and the statements of the Latin and Peace. Others such as Robert and fosters their integral advance- American bishops at Medellin and (Buddy) Smith, Clair Yaeck and ment” (Puebla #1145). The Asian Puebla, and others, Scarboro mis- Terry Gallagher participated in the bishops stated that “our preferen- sioners were beginning to see that newly formed Canadian ecumen- tial option should be for the poor. the causes of poverty and injustice ical church coalitions working We assert that our commitment to were rooted in global economic on human rights and economic justice and reform is not politically and political systems. In particu- justice issues. motivated but comes solely from lar, there was increasing evidence In 1976, Scarboro missioners a desire to follow Christ’s radical of the impact of Canadian gov- involved in many of these min- teaching” (Federation of Asian ernment policies and corporate istries were invited to form a Bishops’ Conference, 1979). actions on the poor, both within committee to provide information, At Scarboro Missions’ 1982 and outside of Canada. advice and input on social justice Chapter, delegates affirmed

104 Scarboro Missions/September 2018 CANADIAN MINISTRIES

At the annual (since 1978) ecumenical Good Friday Walk for Justice in Toronto. In this 1995 photo, Anne MacGregor- O’Neill (off-camera) leads a spiral dance in Nathan Phillips Square. Pictured are (near to far) Jack Lakavich, United Church of Canada (UCC) staff; teacher Rebecca Cunningham with John Mihevc of the Interchurch Committee on Africa; Mark Haslam, Patti Talbot, UCC; unidentified; Catholic theologian Bernard Smyth; Scarboro lay missioner Lorraine Reaume; teacher Vera Bratuz; lay missioner Mary Anne O’Connor; and Fr. Russ Sampson.

that raising “issues of injustice, Ecumenical coalition work in these companies would often especially those in which we as Many of the JPO’s longest sponsor resolutions at annual Canadians participate” was an and deepest commitments were meetings to pressure for corporate integral part of Scarboro’s charism. expressed in our work through responsibility. Tim Ryan served as The Chapter also affirmed that a variety of Canadian ecumen- the co-chair of TCCR for several “our experience of solidarity with ical church coalitions. Most had years in the 1990s. In 1995, an the poor pushes us on further in two to four permanent staff Inter-Church Committee on search of the causes of suffering members plus volunteer boards Ecology was formed within TCCR and injustice. The analysis that we made up of representatives of the to deal more broadly with issues can make of our socio-economic Catholic, Presbyterian, Lutheran, such as climate change, mining system demonstrates that the Anglican, United, and smaller and deforestation—including pion- centres of oppression and exploit- churches. Catholic participation eering work with Canada’s Forest ation are here in the industrialized included not only representatives Stewardship Council. Former JPO nations.” of Development and Peace and director Dan Gennarelli served as During the next 20 years, the the Canadian Catholic Bishops’ the staff coordinator of this com- JPO continued to evolve and Conference but also many reli- mittee beginning in 1996. change with the times. Dan gious congregations. Scarboro Through ICCHRLA, the work Gennarelli succeeded Tim Ryan supported most of the 12 ecu- focused on issues of human rights as director from 1985 to 1993 and menical coalitions financially in both Central and South America. was joined by Kathy Gillis, and and, through the JPO, was par- Scarboro missioners in Brazil and later by Monica Lambton and ticularly involved in the work of Peru were raising alarms about Anne-Marie Jackson. In 1993, Tim TCCR (Taskforce on the Churches human rights issues directly affect- Ryan returned as director. At that and Corporate Responsibility), ing the people in their parishes. time, as a lay missioner who had ICCHRLA (Interchurch Committee In Brazil, deforestation, over- worked in Peru, I was asked to join on Human Rights in Latin fishing and mega development Tim as associate director, a pos- America), CAWG (Canada- projects were severely impacting ition I held until 1998. Throughout Asia Working Group) and Indigenous Peoples in the Amazon. these years, the JPO focused on ECEJ (Ecumenical Coalition on In Peru, the worsening situation of communication, education and Economic Justice). conflict and violence was a major advocacy work, including specific Through TCCR, Scarboro focus. Tim Ryan served as chair issues arising from Scarboro’s Missions worked with other of ICCHRLA for two terms in the overseas work. At the same time, churches to raise ethical concerns 1980s during which time he often the office continued to consult about Canadian corporate activity testified at the UN Commission with a wider group of Scarboro and practices that harmed the lives on Human Rights. I served as missioners working on issues of of the poor or caused ecological co-chair of ICCHRLA for several justice, peace and care of creation damage. Churches and religious years in the 1990s and took part in via a Justice Ministries Group. congregations holding shares advocacy work in Ottawa as well as Canadian church human rights

September 2018/Scarboro Missions 105 Kim Paisley (left) and Fr. Frank Hegel visit a human rights office in Peru to document abuses. 1991. During the 1980s and 90s, armed conflict between the government and guerrilla groups resulted in human rights abuses and thousands of deaths. Scarboro missioners serving there during this time called for the intervention of Canadian churches and government. delegations to Peru, Colombia, and with Indigenous Peoples and harmed the poor. Ultimately, this Chiapas, Mexico. ecology). The Initiative’s petition advocacy work contributed to Through CAWG (Canada-Asia to cancel the debt of the world’s stricter environmental criterion Working Group), Scarboro worked poorest nations gathered 640,000 in the World Bank and the call for on issues related to human rights signatures, the largest number in its fundamental restructuring and and violence in the Philippines. At Canadian history. Shortly after this remandating. Another offshoot different times, Terry Gallagher, project was completed, the ecu- of this work was the “50 Years Ray O’Toole and Tim Ryan actively menical coalitions merged to form is Enough” campaign promoted participated in CAWG’s work. KAIROS: Canadian Ecumenical by the Inter-Church Coalition Broader issues related to trade Justice Initiatives, which continues on Africa and the Ecumenical agreements, economic policies and to this day. Coalition on Economic Justice, social inequality were addressed along with other international through ECEJ (Ecumenical Key issues groups. Much of this work was Coalition on Economic Justice) During the tenure of Dan continued by the Canadian where Gerry Curry played an Gennarelli, Scarboro’s Justice Ecumenical Jubilee Initiative, active role for many years. In the and Peace Office worked to including its call for the cancel- mid 1990s, I joined the ECEJ board halt construction of the Balbina lation of crippling national debts and was also able to participate hydroelectric dam in the prelacy that undermined the lives of the in the Moral Economy education of Itacoatiara, Brazil. Scarboro poor and of fragile ecosystems. project that conducted workshops missioners working in the area In the late 1980s, the parish of with people from a wide cross- provided information docu- Scarboro missioners Pat Kelly and section of churches across the menting how this dam threatened Charlie Gervais in the province country on issues related to faith to contaminate the water of of Bukidnon, Philippines, became and economic justice. thousands of people and destroy involved in the successful struggle From 1997 to 2001, Scarboro the fisheries they depended on to stop large-scale logging that Missions joined with Canadian for their livelihood. In the end threatened the local ecosystem and churches and many ecumenical the dam was built, causing wide- the livelihoods of the people. The coalitions to begin work on the spread sickness and hardship. JPO was able to highlight these Canadian Ecumenical Jubilee The work that was done to struggles in its publications and Initiative to focus on issues related focus attention on World Bank support urgent actions to protect to debt cancellation (“release loans for the Balbina dam raised local activists. from bondage”), the redistribu- concerns about the role of the In Peru, the worsening human tion of wealth, and renewal of bank in financing “maldevelop- rights situation throughout the the Earth (right relationships ment”—development that actually 1980s and early 1990s led the

106 Scarboro Missions/September 2018 The JPO was able to participate in urgent action campaigns to protect human rights advocates and put pressure on the Peruvian government to guarantee due process for political prisoners.

Dan Gennarelli, director of Scarboro’s tice, the need for debt cancellation integrity of creation and the Justice and Peace Office, attends an inter- church coalition meeting in Toronto. 1992. for poor nations like Guyana, and deeper systemic roots of these Dan was from the Diocese of Syracuse, New human rights issues. issues. Throughout this time, the York, and became an associate member of Scarboro Missions in 1983. Later, Witnesses was replaced reflections of the poor, of social by a JPO digest that distributed movements and of theologians articles from a wide range of from the global South—along social justice-related publica- with the Church’s social teachings JPO to work not only through tions to Scarboro missioners. At and the work of our ecumenical ICCHRLA but also the Peru the same time Scarboro Missions colleagues in Canada—guided our Solidarity Forum, which had magazine increased its coverage work and understandings. The been formed with other North of social justice issues, includ- ongoing flow of information and American Catholic mission groups. ing special editions such as the reflections from Scarboro mission- Fr. Frank Hegel, working at that 1996 “Economics —The care ers, giving voice to the struggling time in Chiclayo, was an import- and management of our home,” communities they journeyed with ant source of information, sending demonstrating the connection in mission, grounded this work frequent faxes to the JPO. In turn, between social justice and care and guaranteed its authenticity. the JPO was able to participate in of planet Earth. Another special Throughout, the JPO worked to urgent action campaigns to protect edition in 1998 was dedicated to assist the Scarboro community to human rights advocates and put the Canadian Ecumenical Jubilee embody its commitment to live out pressure on the Peruvian govern- Initiative. Copies of this magazine a preferential option for the poor, ment to guarantee due process for became one of the most widely the most vulnerable, and the Earth political prisoners. distributed resources for that itself by advocating for human Communication and education project. rights, social justice and the care of In addition to its communica- creation.∞ In all this work, the JPO tried tion work, the JPO also served to serve as a conduit for informa- as an educational resource for Mark Hathaway worked as a tion between Scarboro’s overseas schools, teachers’ groups, parishes Scarboro lay missioner in Peru and missions and those advocating in and other organizations. Within Canada from 1982 to 1998. Mark is Canada for issues of justice, peace Scarboro Missions, the JPO facili- currently a postdoctoral researcher and care of creation. For a time, tated several workshops for new and educator at the University of the office published a newsletter missioners preparing to go over- Waterloo whose teaching in both called Witnesses of Hope that was seas on themes such as Catholic Canada and Latin America focuses on distributed, not only to Scarboro social teaching, social analysis, transformative ecological learning and missioners but also to more than grassroots adult education and the wisdom. Together with Brazilian theo- 700 subscribers. Besides highlight- work of the ecumenical coalitions. logian Leonardo Boff, he is the author ing the anti-logging struggle in the Over its first two decades, of The Tao of Liberation: Exploring Philippines and work to halt the the JPO evolved to encompass the Ecology of Transformation Balbina dam in Brazil, Witnesses work not only on poverty, vio- (Orbis, 2009). featured articles on the church’s lence and human rights, but social encyclicals, the connection also on Indigenous Peoples, the between spirituality and social jus-

September 2018/Scarboro Missions 107 CANADIAN MINISTRIES

Cry of the poor, cry of the Earth Justice, Peace and the Integrity of Creation

By Karen Van Loon

he Constitutions of Scar- Hearing the cry of the poor tions like the IMF (International boro Missions begin with a Monetary Fund) and World Bank. In 1999 I returned from mission quote from the Liturgy of the In solidarity with debt campaigns in Brazil to work in the Justice and THours: “Help us, Lord, to work in the Global South collaborating Peace Office, which was directed with you to make this world alive as Jubilee South, CEJI also began by Fr. Tim Ryan. For the past four with your Spirit and to build on calling for cancellation of illegitim- years I had been in Itacoatiara earth a city of justice, love and ate debts (e.g. dictator debt, debt working in leadership formation peace.” Justice and solidarity with for destructive projects) owed by and with small rural communities the poor have long been at the all developing countries. along the Amazon River as part heart of Scarboro’s missionary With Jubilee South calling for of a preventative health ministry spirituality. continued international solidar- of the Brazilian Catholic Church. In attempting to live out this ity, and with CEJI ending, the Sharing life with people on the missionary spirituality as well as Justice and Peace Office continued margins of the global economy respond to the signs of the times, to work on debt cancellation energized my own commitment the Justice and Peace Office (JPO) through KAIROS, the Religious to return to Canada to work for focused on three inter-related Coalition for Debt Cancellation, justice, so that everyone “may themes since the beginning of the Make Poverty History Canada, have life and have it to the full.” new millennium: and others. Persistent worldwide (John 10:10) • global economic justice; advocacy led to some progress I became involved in the • Indigenous Peoples’ rights; and between 1999 and 2006 when sev- ecumenical justice work Scarboro • ecological justice with a focus eral low-income countries received Missions has long supported, on climate change. 100 percent debt cancellation after beginning with they met all the conditions laid debt cancellation down by the IMF and World Bank. and the work of the However, too many countries Canadian Ecumenical remained excluded or failed to Jubilee Initiative meet the many conditions. Also, (CEJI). From 1998 to no independent process was set up 2001 CEJI worked to deal with illegitimate debt. on debt cancellation, Unsustainable debt is on the initially in connec- rise again and calls for debt can- tion with the Jubilee cellation continue, including the 2000 campaign. CEJI Caribbean churches’ appeal for debt cancellation debt relief after last year’s devas- efforts were seeking tating hurricane season. unconditional cancel- In 2001, several Canadian lation of low-income Karen Van Loon (right) visits a rural community to work religious congregations formed a country debt owed with women on alternative nutrition. Itacoatiara, Brazil, network for discussion and infor- 1996. Karen worked with the Brazilian Bishops’ Children’s to other countries mation exchange on the work of Pastoral in a preventative health ministry. Through courses and to international and training, the pastoral also aimed to enable women to KAIROS. This network nominated become agents of change within their communities. financial institu-

108 Scarboro Missions/September 2018 CANADIAN MINISTRIES

representatives to serve terms on the KAIROS Steering Committee and program circles. Scarboro Missions Superior General Fr. Jack Lynch currently serves on the Catholic high school students on Parliament Hill, Ottawa, take part in the Jubilee debt Steering Committee and I served campaign, which sought to eliminate CDN$340 billion of debt owed by the world’s poorest for two years on the Sustainability nations. May 11, 1999. Photo courtesy of Sara Stratton. Circle. Fr. Tim Ryan was involved in both the formation of KAIROS and this network. JPO and no longer had the time to he struggle to eradicate The JPO also worked with continue this work. poverty constitutes, in our Catholic, ecumenical and civil After Tim Ryan retired in 2002, I “Teyes, a sign of the times by which society organizations to seek just became the coordinator of the JPO God calls us, as well as a sign of and began a consultation process trade rules, increased overseas aid hope for our world...Beyond aid, of Scarboro missioners to identify focused on ending poverty, and a however, is the urgent need to more effective process for dealing JPO priorities until Chapter 2007. redesign the unequal structures of with environmental and human Their response showed signifi- the international free market system. rights complaints concerning cant support for debt cancellation Pope John Paul II, in the spirit of Canadian mining and oil and gas work as well as a new priority on the Book of Leviticus (25:8-12), has companies operating overseas. All Indigenous Peoples’ rights. Work called for the substantial reduction, of these were issues of concern to for peace was chosen as the third if not outright cancellation, of the countries where Scarboro mission- priority, given the “war on terror.” $1.8 trillion international debt of ers were working. poor countries as preparation for In addition to ecumenical Rights of Indigenous Peoples the Jubilee Year (2000)...Fairer justice work I was interested in Some Scarboro missioners and even preferential trade practi- exploring interfaith possibilities. have lived and worked among ces for the countries of the South, Scarboro Missions’ interfaith office Indigenous Peoples and witnessed controls and taxes on international connected me with the Toronto to their struggles in such places as speculative investment, ecological Chapter of the World Conference Ecuador, Guyana, the Philippines, tax reforms, curtailment of military on Religion and Peace (WCRP), a Thailand, and still ongoing in spending, corporate codes of con- coalition promoting cooperation Brazil. Despite some gains in rec- duct and other restraints designed to among the world’s religions for ognition of their rights, Indigenous increase dignified employment while peace. I joined WCRP and then I Peoples around the world remain fostering the circulation of more benefits in local communities, are all also became involved in the initial among the most disadvantaged among laudable and possible goals.” years of Faith & the Common with many facing threats and vio- Good, which was established to lence while defending their lands. The Struggle Against Poverty: A Sign support Canada’s diverse faith They continue to call for their of Hope in our World, Pastoral Letter communities to seek common cultures, rights and traditional by the Episcopal Commission for ground for the common good. By territories to be respected and Social Affairs, Canadian Conference of 2003 I was working alone in the protected. Catholic Bishops, October 1996

September 2018/Scarboro Missions 109 The work of peace. In front of the central house in Scarborough, missioners and staff express support for the Canadian Churches’ call to the Canadian government for a non-military response and “a peace-building approach to the problems of Iraq.” 2002. Standing L-R: Fr. David Warren, staff member Inez Fernandes, Frs. Pat Kelly, Charlie Gervais, Gerry Curry, Vince Heffernan, and Gerry Sherry; staff members Philomena Scott and Varatharajasunda (Vee) Aiyadurai. Front L-R: Lay missioner Jean MacInnis; staff members Kathy Gillis and Marie Butler, Fr. John Carten and lay missioner Louise Malnachuk.

The final year (2000-2001) of these international solidarity the JPO participated in various the Canadian Ecumenical Jubilee requests as well as others. advocacy efforts organized by Initiative focused on restoring Indigenous Peoples in Canada KAIROS and others seeking right relations with the Earth have also faced a long history of Canadian government support, and with Indigenous Peoples, injustice. Between 2005 and 2008 endorsement and effective imple- recognizing that corporations the JPO participated in various mentation of the Declaration. and government policies were solidarity efforts concerning the prioritizing wealth and resource Lubicon Lake Cree in northern Hearing the cry of the Earth extraction over Indigenous rights Alberta who were seeking a just Indigenous Peoples in many as well as damaging or appropriat- land rights settlement as massive countries have continued to give ing their traditional lands. The JPO oil and gas development on their voice to the cry of the Earth, as collaborated with CEJI educa- traditional lands was devastating environmental impacts from tion and actions seeking a better their land, health and way of life. resource development and climate process in Canada to deal with In later years the JPO promoted change threaten their traditional Aboriginal land and other rights and I received training in facilitat- lands, culture and spirituality. In as well as effective Canadian ing the KAIROS Blanket Exercise, Brazil, rice growers were causing regulation of corporate conduct to a participatory activity that helps deforestation and polluting rivers protect Indigenous Peoples’ rights. people learn about Canada’s on Makushi traditional land. In Calls for international solidarity history from the perspective of Canada, oil and gas develop- from Indigenous organizations Indigenous Peoples. Demand for ment was causing pollution and and peoples in Brazil influ- this teaching tool has grown con- destroying wildlife habitat on enced the JPO’s decision to siderably in the wake of the Truth Lubicon traditional land. We have continue prioritizing work on and Reconciliation Commission. much to learn from Indigenous Indigenous rights until 2017. The For many years Indigenous Peoples about how to live wisely Indigenous Council of Roraima Peoples from around the world, in caring for the Earth and for and Indigenous Peoples of Raposa government delegates and others future generations as well as how Serra do Sol requested inter- worked on drafting the United to be respectful allies in care for national support in 2004 and 2008 Nations Declaration on the Rights our common home. for their efforts to protect their of Indigenous Peoples, urging all Initially, care for creation was traditional lands as well as protect countries to respect, protect and integrated into JPO work on global Indigenous Peoples from violence. promote the rights of Indigenous economic justice or on Indigenous The JPO facilitated and promoted Peoples. Between 2004 and 2015 Peoples’ rights. A shift happened

110 Scarboro Missions/September 2018 when Scarboro missioners at Chapters 2007 and 2012 unani- mously supported a JPO proposal to make ecological justice with a focus on climate change the first priority for the office. Climate change was a sign of the times in 2007 with a major scientific assess- ment report on climate change released that year and an import- ant UN climate change conference approaching in 2009. KAIROS also planned a three-year campaign (2007-2010) on moving Canada towards a just and sustainable energy economy. Scarboro Missions was at the time participating in a pilot program of Faith & the Common Good called Greening Sacred Spaces which continues today to assist faith communities with the educational, spiritual and practical dimensions of reducing their eco- logical footprint. An energy audit conducted in 2006 at its central house in Scarborough, Ontario, led change advocacy as they could be nected with the Canadian Council Scarboro Missions to gradually referenced in letters to government of Churches. implement various energy retrofits officials and at occasional meetings In 2014 the name of the Justice including a solar assisted water with our local MP. This advocacy and Peace Office was changed to heater with help from various tied primarily into the work of the Justice, Peace and Integrity of grants. Scarboro missioners and KAIROS, Make Poverty History Creation (JPIC) Office to reflect the staff participated in education Canada, and Citizens for Public growing priority being given to sessions on environmental practi- Justice. Scarboro Missions also work on care for creation. ces as well as a process that led to signed on to and promoted occa- the approval in 2009 of Scarboro’s sional public advocacy statements Fossil Fuel Divestment Ecological Mission Statement. such as the Canadian Interfaith A growing international move- These steps to reduce green- Call for Leadership and Action ment to divest from fossil fuel house gas emissions helped to on Climate Change, developed investments and re-invest in more strengthen Scarboro’s climate through an interfaith process con- sustainable alternatives began in

September 2018/Scarboro Missions 111 “We, representatives of Canadian faith communities, are united in our conviction that the growing crisis of climate change needs to be met by solutions that draw upon the moral and spiritual resources of the world’s religious traditions...We call for leadership to put the long-term interest of humanity and the planet ahead of short-term economic and national concerns.” Canadian Interfaith Call for Leadership and 2012. People were questioning the Action on Climate Change, 2011 morality and financial wisdom of fossil fuel investments when studies indicated that most fossil General Assembly their Christian fuel reserves cannot be used if the in September. In vocation to care for world hopes to avoid more dan- response, the JPIC creation and for gerous climate change. Office made prep- the most vulner- Least developed and low-lying arations to hire an able. Paige and island or coastal countries— Education Program Fr. Dave Warren including Guyana, Malawi, Coordinator presented the five- Bahamas and other countries to develop and part pilot series where Scarboro missioners have facilitate programs Caring for Our served—are highly vulnerable to focused primar- Common Home at climate change impacts and con- ily on the Pope’s Scarboro’s Mission tinue to call for global warming to encyclical and on Centre and Paige be kept below 1.5°C. climate change. later facilitated After discussion and reflec- As well, the office the series in three tion, Scarboro Missions decided contributed to a parishes. During in October 2014 to divest over a special issue of Scarboro Missions her year with the JPIC Office, Paige period of about five years from magazine (inset), which would be facilitated and collaborated in stocks and bonds in fossil fuels used as a resource for reflection workshops and retreats, did speak- and related infrastructure. In April and action. ing engagements, and worked 2017 Scarboro’s General Council Pope Francis released Laudato with others to develop resources sent a letter to relevant officers Si’, On Care for Our Common on caring for creation and on and directors of all the fossil fuel Home in mid-June amidst Laudato Si’. companies informing them of the unprecedented worldwide atten- Communication and education reasons for the recently completed tion. Laudato Si’ was easy-to-read, divestment. The JPIC Office has yet a powerful and hope-filled JPIC Office communication occasionally shared this experi- message inviting every person on and education activities to build ence at faith-based discussions on the planet to protect our common Scarboro community witness divestment. home in the face of environmental included circulating office news degradation, global poverty and and reports as well as sharing Laudato Si’ and Paris growing inequality. information, facilitating conver- Anticipation was growing in Paige Souter joined the JPIC sations, and seeking collaborative 2015. Countries were getting Office as the Education Program action on priorities and concerns. ready for the United Nations Coordinator the same week that Formation for new overseas Conference on Climate Change in Laudato Si’ was released. That mission candidates included a Paris. Pope Francis was preparing fall, the office launched Caring for JPIC workshop introducing and the first ever encyclical on ecology Creation, a program to help adults inviting participation in Scarboro and planned to address the UN and young people understand Missions’ work for justice, peace

112 Scarboro Missions/September 2018 “Many things have to change course, but it is we human beings above all who need to change. We lack an aware- ness of our common origin, of our mutual belonging and of a future to be shared with everyone. This basic awareness would enable the development of new convictions, attitudes and forms of life. A great cultural, spiritual and educational challenge stands before us, and it will demand that we set out on the long path of renewal.” Pope Francis, Laudato Si’ #202 and integrity of creation. The office years in response to the signs of also gave occasional presentations the times as well as to the reality of and workshops for Catholics and a diminishing number of Scarboro other groups, especially on care for missioners serving either over- Standing, L-R: Fr. John Carten, director of the Mission Information Department, creation. seas or in Canada. The transition and Chris Atkinson, webmaster. Scarboro Missions magazine leading up to the closure of the Seated: Norbert Mayer, computer sup- port consultant, and Roy Sakaguchi, web and Scarboro’s website helped JPIC Office at the end of 2017 was support. 2005. to raise awareness and invite a a busy and difficult time as com- faith response to the signs of the mitments were gradually let go. Scarboro Missions website times and to highlight the work Sorting through 37 years of JPO/ www.scarboromissions.ca of organizations such as KAIROS, JPIC Office files and resources was Development and Peace, and like traveling through time and The Scarboro community was Citizens for Public Justice. The revisiting all the JPIC work, strug- saddened by the loss of two members JPIC Office contributed several gles and celebrations over those of its technical team (photo above). articles to the magazine, includ- years—the vast majority done Norbert Mayer, a father of five, died on September 2, 2009. For several ing a special issue in 2005 on collaboratively with other Catholic, years Norbert offered his computer Indigenous Peoples. The Scarboro ecumenical, interfaith and civil expertise and assistance to depart- Missions website featured news society organizations. Along the ments and to individual missioners. related to office priorities and way it has been in the diversity of Roy Sakaguchi, a wonderful highlighted Catholic Social people coming together to seek the Scarboro supporter and friend, died Teaching. common good, persistence in the on March 13, 2017, after a brief face of setbacks, and everyday acts Transitions illness. Roy had been an unpaid of hope where I felt in the presence volunteer since 2003, focusing on Scarboro Missions’ work on of “this world alive with God’s website design and content. Fr. John behalf of justice, peace and integ- Spirit.”∞ Carten said, “We owe Roy an incred- rity of creation evolved over the ible debt of gratitude for all the work that he has done on our behalf.” The website contains history and information about Scarboro Missions, After the JPIC Office closed, Karen Van Loon began work in February as well as mission education learning 2018 with Faith & the Common Good as coordinator for their new program, Cultivating Care for Our Common Home. Five years of legacy funding from tools, including links to comprehen- Scarboro Missions is supporting this program. The program offers interactive sive interfaith and justice, peace and presentations, workshops and collaboration to Catholic parishes and other the integrity of creation resources. groups in Toronto who would like to explore and respond more deeply to Pope Also on the site is a digital collection Francis’ call for a new dialogue and a new solidarity in the work of caring for of every magazine edition going back our common home (Laudato Si’ #14). Karen will be promoting neighbourhood, to the inaugural issue of October ecumenical and interfaith collaboration as part of this work. For more informa- 1919—an incredible 100-year history tion please contact [email protected]. of mission.

September 2018/Scarboro Missions 113 CANADIAN MINISTRIES

Real commitment to faith A legacy of interfaith understanding and dialogue

By Murray K. Watson, Ph.D.

espectful dialogue between and openness to “the other.” For Paul McKenna, who had recently and among different example, Vatican II’s decree on completed theological studies at faiths is a relatively recent missionary activity, Ad Gentes, St. Michael’s College, to collab- Rphenomenon. The concept would says: “Let [missionaries] acknow- orate with them in organizing have made little sense to Fr. John ledge themselves to be members events that could bring together Mary Fraser when he founded of the group among whom they members of faith communities in the China Mission College in live; let them share in cultural the Toronto area, under Scarboro’s 1919. Catholicism’s view of other and social life by the various patronage. Their first initiative religions tended to be clear- undertakings and enterprises of was sponsoring two interfaith cut: “Outside the Church, there human living; let them be familiar conferences to be held each year is no salvation.” The missionary with their national and religious and rooted in the teachings of mandate was primarily focused traditions...[They] should converse Mahatma Gandhi. on preaching the Gospel and with them, so that they themselves The time had come to “institu- bringing non-Christians (thought may learn, by sincere and patient tionalize” interfaith as a formal of as “pagans”) to the light of dialogue, what treasures a gener- component of Scarboro’s apos- Christian faith. Interactions with ous God has distributed among tolate and an Interfaith Desk was non-Christians generally had the nations of the earth.” created. Fr. Ray O’Toole was its baptism as the hoped-for outcome. inaugural director. Paul was a core Those ideas would certainly have Dialogue and collaboration element of the team, along with been part of Fr. Fraser’s vision. The terms of the conversation Deo Kernahan, a Trinidadian-born The fact that Scarboro Missions had changed dramatically. In the Hindu teacher, broadcaster and would eventually become such a October 1990 issue of Scarboro leading interfaith activist. Over the focal point for interfaith dialogue, Missions magazine, Jesuit Fr. Ovey years, Frs. Terry Gallagher, Dave education and engagement, both Mohammed of Regis College Warren, Mike Traher and other nationally and internationally, is wrote an article on “Catholicism Scarboro missioners lent their sup- a testament to the transformation and other faiths,” in which he port. When Deo died in 2001, the that took place in the Society’s offered an overview of how the team lost a valued member. own self-understanding—and in church had grown in its thinking With the establishing of the the Catholic Church’s thinking over the centuries. “Real commit- Interfaith Desk in 1999 and later about missionary activity—espe- ment to faith,” he wrote, “belongs the Department of Interfaith cially in the wake of Vatican II. to the world of dialogue and Dialogue in 2001, Scarboro Many missionaries had come to collaboration, rather than to the Missions was able to connect with see and appreciate the beauty and sphere of judgement. Catholics local non-Christian communities, importance of the many religious must be willing to listen as well collaborate on educational or and ethical values present outside as to speak.” The great challenge, community-building events, and of Christianity. A recognition of he said, would be to model an provide news, facilitation and God’s presence and activity in attitude of openness toward other resources related to interfaith non-Christian faiths led to a new faiths. topics. Paul McKenna, Scarboro’s approach, one increasingly marked In 1996, Scarboro Fathers John long-serving interfaith consultant by curiosity, respect, reciprocity Walsh and Gerry Curry invited and later director of the Interfaith

114 Scarboro Missions/September 2018 CANADIAN MINISTRIES

Fr. Gerry Curry presents the Golden Rule poster to Fr. Paul MacNeil and Sister Millie MacNeil, chaplains at St. Francis Xavier University, Antigonish, Nova Scotia. 2003. Launched in 2000, the poster has gained international recog- nition and is now available in 20 languages.

Department, played a key role in advancing interreligious discus- sions and learning, raising the profile of this part of Scarboro’s mission, and building bridges with local, national and inter- national bodies. A review of the programs, publi- cations and activities of Scarboro’s interfaith ministry reveals their the launch of the Golden Rule Another key area of work for breadth, relevance and proph- poster, which expresses in 13 faith the interfaith team was to contrib- etic character. They confirm the traditions the Golden Rule—“Do ute material for Scarboro Missions powerful impact this branch of unto others as you would have magazine, and they coordinated Scarboro’s apostolate has had over them do unto you.” The poster has seven special interfaith issues. For the decades. proven immensely popular with example, the February 1998 issue In March 1999 the intersections educators and interfaith activ- explored Catholic milestones of ecology and interfaith discus- ists. It has been translated into 20 in interfaith dialogue and how sions were the topic of a Scarboro languages and is used around the dialogue with Judaism, Islam and retreat. A few months later, the world, including finding a home Buddhism was unfolding. It also environment was again the focus at the United Nations in New York. featured interfaith ambassadors at an afternoon of dialogue, draw- With the new poster, Scarboro like Fr. Bede Griffiths and Mother ing on interfaith wisdom as the quickly became a global resource Teresa. world prepared to enter a new centre, gathering and making millennium. A six-week series available dozens of Golden Rule Focus on Islam of presentations on major world educational materials through In a sad irony that no one could religions was also on Scarboro’s its website. In February 2001, the have foreseen, a special issue agenda that fall, culminating in Bahá’í community in Toronto of the magazine in September Scarboro lay and priest mission- partnered with Scarboro for a day- 2001 highlighted the advances ers visiting a Hindu temple in long session on how religions view in interfaith conversation the Markham where they were given a the role of service. A few months same month that the 9/11 terror warm welcome and a meal. later, the Vedic Cultural Centre attacks brought Islam and the co-sponsored a day of prayer and state of interreligious relations to Golden Rule poster launched reflection on “unifying streams in the world’s attention. That maga- In 2000, Scarboro’s interfaith religion.” zine edition also highlighted the team collaborated with Toronto’s Jain Society for a day of reflection on non-violence (ahimsa) and an Scarboro’s extensive interfaith and Golden Rule web resources will be transferred to Regis College, the Jesuit School of Theology at the University afternoon discussing the place of of Toronto. All existing links will remain valid and will be redirected to Regis storytelling in interreligious rela- College. The Jewish-Christian web resources have been transferred to the tions. The Jubilee Year also marked Sisters of Sion international website: www.notredamedesion.org

September 2018/Scarboro Missions 115 Paul McKenna, interfaith con- sultant and later director of the Interfaith Department, moder- ates questions to a multifaith panel. Scarboro Mission Centre, 1997. Seated behind Paul is Deo Kernahan, a valued member of the interfaith team. From 1996 to 2003, Scarboro Missions sponsored two conferences annually on using Gandhian nonviolent methods as an approach to interfaith dialogue. role of young people in interfaith conversation, a theme that would take on increasing importance in Society’s self-understanding. In brought new expertise in the area Scarboro’s interfaith work into the 2004 Scarboro published another of Jewish-Christian relations. Sister 2000s. World events had given a poster highlighting Catholic mile- Lucy organized a wide range new impetus to what was already stones in interfaith dialogue and of learning sessions exploring a significant aspect of Scarboro’s summarizing the church’s major Judaism, Jewish worship, spiritual- outreach work. advances in the field in the past ity and ethics, and the remarkable A year after 9/11, Scarboro 50 years. changes that have marked five Missions’ focus was on “interfaith The Scarboro Mission Centre decades of Jewish-Christian miracles,” on signs of hope and became a hub of interfaith activity dialogue. positivity at a very tense time in offering a wide-ranging series of Working together with Shawn geopolitics. In his guest editorial, evening talks. Jesuit Father Harry Daley (who was later ordained a Paul McKenna pointed to Pope Gensler, one of the world’s top priest for Scarboro) and University John Paul II’s Assisi interreligious scholars of the Golden Rule, spoke of Toronto graduate student gathering for peace in January about its importance—and its Héctor Acero-Ferrer, Sister Lucy 2002 as one of many good things possible pitfalls. built bridges with the U of T happening around the globe. “The Another fertile area of interreli- student community and coordin- interfaith impulse is alive and gious outreach was with Catholic ated a number of sessions at the well,” Paul wrote. “People of secondary schools. Under the university’s Multi-Faith Centre, various religions are joining the gifted leadership of Kathy Murtha, touching on contemporary issues interfaith conversation...More coordinator of the Mission Centre, of social justice through the lens of and more people are seeing Scarboro provided a venue and the world’s great faith traditions. interreligious sharing as a path a resource team to engage with Sister Lucy organized evening to cooperative ethical action and tens of thousands of teenagers lectures on the theme of mercy harmonious community living.” In enrolled in the Grade 11 World in the three Abrahamic religions the shadow of such tragedy and Religions course at Catholic high (featured in the April-May 2016 violence, the Pope’s message was schools throughout the Toronto magazine edition), and built a a welcome one and it hammered area. Scarboro’s impact on young network of connections with home the importance of what Paul people is one of many ways in Toronto’s Jewish communities and and the Scarboro team were doing. which the message of positive their leaders. She and Héctor were As the 2000s progressed, interreligious relationships was key organizers of a major 2015 Scarboro’s interfaith activity shared and modeled. conference in Toronto celebrating continued to expand, diversify the 50th anniversary of Vatican and deepen. The department was Jewish-Christian dialogue II’s ground-breaking declara- participating in exciting interfaith The addition of Sister Lucy tion on non-Christian religions, activities that were contribut- Thorson of the Sisters of Our Nostra Aetate. ing to a transformation in the Lady of Sion to the team in 2008 Room simply doesn’t allow

116 Scarboro Missions/September 2018 The energy, creativity and wisdom of the Scarboro team has been a catalyst for truly amazing interfaith progress.

The writer of this article, Murray Watson, with Sister of Sion Lucy Thorson. Sister Lucy joined the Scarboro Missions inter- faith team in 2008, bringing her expertise in Jewish-Christian relations. An enormous pool of friends take great joy and satisfaction in in the Toronto area and around knowing that the remarkable work the world have appreciated the you have accomplished, the seeds me to delve into the many ways inclusive vision that the Interfaith you have sown, have richly served in which Scarboro Missions has Department embodied. In an and benefited interfaith dialogue... made a dramatic impact on the environment where interfaith May Scarboro’s contributions face of interfaith dialogue and groups and organizations tend to interreligious dialogue long education in Canada and beyond. to be very transitory, Scarboro serve both as reminders of how to Through the variety of workshops, provided a home—and fund- understand ‘the needs that are in lectures, retreats and visits that the ing—which allowed the Interfaith the heart of every person’ and also Interfaith Department organized; Department to be a stable and as approaches that can be used ‘to the vast library of online materi- enduring presence, which in contribute to the fulfillment of the als that Paul and his team have turn allowed it to foster trust and common good.’” collected, created and curated; and friendship. For all of us who have been the magazine articles, videos and For those friends and collab- touched by Scarboro’s interfaith posters that they have produced; orators, the winding down of work, this is a bittersweet moment. in so many ways, the energy, crea- Scarboro’s ministry can only be But the eyes that this work helped tivity and wisdom of the Scarboro felt as a great loss to the larger to open see differently now, and team has been a catalyst for truly interfaith world. Resources may the minds and hearts inspired amazing interfaith progress. Tens find new homes, but nothing by its efforts think and feel dif- of thousands of people near can replace the web of goodwill, ferently now. It is a legacy of and far have benefited from this friendship and sharing that under- understanding and discovery, of expertise and from the welcome girded the work and contributed peace-making and friendship...and Scarboro provided to people of all so much to its success. Many of now the job of carrying that legacy faiths to meet and to learn about Scarboro’s partners have spoken forward lies with all of us.∞ and from each other. of the loss that the department’s Perhaps what most amazed closing represents to the Canadian Dr. Murray Watson received his and inspired me, however, is the interfaith landscape. Bishop PhD in 2010 from Trinity College impressive roster of names of Douglas Crosby, OMI, writing on in Dublin, Ireland. He has taught keynote speakers and partners, behalf of Canada’s Catholic bish- Biblical Studies and ecumenical of authors, resource people and ops, said: courses at St. Peter’s Seminary, guests, who worked hand-in- “The commitments by Scarboro London,Ontario. Since August 2013, hand with the interfaith team for Missions...to the ministry of he has been the director of French more than 30 years. Scarboro’s interfaith dialogue have had a sig- Biblical programs for the Ecce Homo events and initiatives provided a nificant pastoral impact in Canada Centre for Biblical Formation in venue where a spectrum of voices and abroad. While there must cer- Jerusalem. He is currently Assistant could be heard and where a broad tainly be a degree of sadness about Professor of Religious Studies at cross-section of human spirit- the closing of the department, Huron University College in London. ual experience could be shared. Scarboro Missions should also

September 2018/Scarboro Missions 117 Frank Burke James MacIntosh CANADIAN MINISTRIES Bill McNeill Early seminary days

Edgar With the opening of St. Francis Geier Xavier China Mission Seminary Tom Moakler Brian on Kingston Road, Scarborough, Francis G. McPhee in 1924, the house in Almonte, Carter Ontario, and another property (the Guild Inn today) were no longer needed. The new location By Kathy Murtha near St. Augustine’s Seminary Joe Joe became a second home to the Graham Guterson young men preparing for priest- The inaugural class of the Nazareth House noviti- n the spring of 1973 two social ate, which opened in 1943 in St. Mary’s, Ontario. justice advocates visited Scar- hood. This training could take up This was a “spiritual year” for the novices. Of this to nine years. During that time group, five were ordained, two (Moakler, Graham) boro Missions. Janet Somerville, they lived an active life of prayer, as diocesan priests, and three (MacIntosh, Geier, Ia Catholic, and Charles Hendry, study, play and work. Burke) to Scarboro Missions. Carter became an Ontario court judge. Nazareth House closed in 1966. an Anglican, were there to engage the community in an ecumen- A friendly game between priests and seminarians (1955). Among those pic- tured are Charles Cummins, Paul McHugh, Ron MacFarlane, Mike O’Kane, ical exploration of the meaning Frank Hawkshaw, Joe McGuckin, Ambie MacKinnon, Vince Daniel, Paul of mission today. Janet described Pendergast, Tom O’Toole, Paul Ouellette and Vince McGough. being welcomed at the door by two “gentle returned mission- ary priests,” Frs. Clair Yaeck and Joseph Curcio. “We joined them for lunch and encountered a remarkable sign of this community’s willingness to share. In the dining room, along with a dozen or so priests were a few young couples with small children. They were temporarily homeless. They had come to the Philosophy professor Fr. Howie seminary and said, ‘Can we stay Shea taught at the seminary from here?’ and the Scarboro priests said, 1955 until 1970 when he joined the philosophy department of ‘Sure.’ If every group practiced that St. Francis Xavier University in kind of uncalculating Christian Antigonish, NS. He taught there hospitality the church in Canada for another 20 years. would have a different reputa- tion—a much more attractive one!”

Turning crisis into opportunity Sheltering the homeless was just one of the innovative ways Classes in music theory that Scarboro priests and seminar- and choir training were ians made use of a mostly empty part of seminary life. seminary after the sudden and drastic decline in vocations to the priesthood in the late 1960s. In the summer of 1972, the Holy Ghost Fathers used the facilities to pre- pare a group of VICS (Volunteers International Christian Service) lay

118 Scarboro Missions/September 2018 CANADIAN MINISTRIES

If these walls could speak Glimpses into the life of Scarboro’s Mission Centre

“If the walls of this building could speak there would be no end to The need for such a meeting space the graced histories they would share! In my own life, Scarboro’s was so keen that in its 44-year charism has taught me a great deal about the co-responsibility of history the Mission Centre never lay people for the mission of the Gospel. I credit Fr. Gerry Curry required much advertising. with helping to unplug my ears to hear the call to ministry United Farm Workers in a way I had never heard before.” In 1973 the Toronto Archdiocese Eileen McGowan, Chaplain, All Saints Catholic Secondary School, Whitby asked Scarboro Missions to open its doors to the Mexican-American candidates for overseas work, set- posal, Jack wrote, “I realize that United Farm Workers from ting a pattern for future use of the there is risk involved, but I firmly California who were part of the building. During this experimental believe that we can make a defin- movement led by César Chávez. time the seeds of the Mission ite go of it, be consistent with our They had come to Ontario to Centre, as we have come to know purpose and provide a contribu- promote a boycott of non-union it, were sown. tion to the Canadian church.” picked grapes and lettuce. Alan In April 1973 Jack Lynch made The renovations were still King was in theological formation a proposal for utilizing space in underway for the new Mission at the time and recalls the experi- the Mary Monaghan Wing and Centre with Fr. Jack anxiously ence of being among these farm on the lower floor of the original awaiting delivery of furniture workers: seminary building. He proposed when a group of sisters arrived, “You should have seen them— establishing a centre to be used filling the place to capacity. A young people and families, their primarily by Scarboro Missions Cursillo group of 59 women fol- first time so far from home but full for the purpose of mission aware- lowed. Parish and school groups of conviction for the cause they ness and education. It would also wanted to use the space and so knew personally. I was present at be available to a wide variety of did the ecumenical coalition Ten their meeting with the Teamsters parish, youth and community Days for World Development. It Union, which was also trying to groups, including Development all snowballed by word of mouth. and Peace, Youth Corps, the Catholic Women’s League, and Alcoholics Anonymous, and to Protestant Church members and Catholic religious working for social justice. Fr. Jack insisted on keeping the rates low so that cost would not prohibit groups from making the Mission Centre their gathering place. Throughout its history the Centre remained on the L-R: Seminarian Barry Blackburn, Fr. Basil Kirby, seminary rector Fr. Clair Yaeck, seminar- lower end of the cost scale. ians David Warren, Michael O’Hearn and Alan King. Scarboro’s central house. 1974. The At the end of this critical pro- decline in vocations led to the seminary being used for mission awareness and education in Canada. This outreach also became an important part of the seminarians’ formation.

September 2018/Scarboro Missions 119 Coming to Canada after the coup in Chile, (L-R) Tejualda Narvaez, Juanita Mesias, and sisters Maria Silva and Ana Maria Opazo, found welcome and employment at Scarboro Missions. Also pictured is Carol Charamonte who worked on the reception desk for many years until her retirement. Central house, Toronto, 1992.

concrete political action for justice. house. Michael O’Hearn provided Shirley and Maria Mejia at the Scarboro Thanks to our teacher, Sister this touching memory: Mission Centre in 1974. The sisters and Elizabeth O’Connor, a few of us “They were a wretched lot. We, their mother were part of a group of 30 members of the United Farm Workers attending a small boarding school Scarboro seminarians and priests, Union. They travelled from California to in the backwoods of Combermere, were waiting for their arrival in Toronto to get support for their strike by promoting a boycott of non-union picked Ontario, were able to take part in the big hall we called the refectory. California grapes and lettuce. Scarboro the protest. We would hop into the (These were) ordinary men and Missions opened its doors to them, offering school van on Friday evenings and women from Chile targeted for accommodation and hospitality. head to the nearest grocery chain God knows what kind of treat- in the town of Barry’s Bay. Sister ment because they had openly organize the farm workers but had Elizabeth was also responsible opposed the military’s violent made deals with the farm owners. for shutting down classes upon overthrow of their democratically To see these simple workers, the death of President Salvador elected government. Now, all these mostly of small stature, arguing Allende of Chile so that we could years later, it’s still the children I toe to toe with mostly large, suited study and reflect on the historic see—infants, toddlers and young members of the Teamsters and events that were occurring there. kids, utterly bewildered, clinging to their Moms and Dads as they their lawyers, was a scene I won’t The Chilean community forget. Davids can do battle with entered this strange new environ- Goliaths.” In the aftermath of the ment. Or so I thought, until some Another seminarian involved in September 1973 military coup entertaining six-year-old in a pair the boycott, Barry Blackburn, said, in Chile, Scarboro missioner of ill-fitting rubber boots made “We are not preparing for mission, Fr. Buddy Smith and two other a beeline for a plate of cookies we are in mission.” church leaders, George Cram of she’d spotted. She grabbed one For several years Scarboro the Anglican Church and Quebec and rammed it into her mouth, an Missions welcomed the farm foreign missionary Francois action that did not go unnoticed by workers, providing them with Lapierre (later bishop of St. the other kids. Next thing I knew accommodation, resources, sup- Hyacinthe, Quebec), went to Chile the sounds of children munching, port, and a base from which to to meet with prisoners and torture gulping and giggling filled the promote their just cause. They victims, as well as those evading room. Tired adults got their second educated and engaged unions as arrest. They did interviews and got wind, many laughing uncontrol- well as Youth Corps groups, parish agreement from individuals and lably as they watched their little communities, high schools, and families and, ultimately, Canadian locusts go to it. Gloom and misery the wider community of Toronto. government officials, to allow got the rest of the night off, thanks People responded by carrying those in danger to come to Canada. to the kids in the hall.” placards and protesting in front In January 1974, the first influx Bob Carty and Frances Arbour, of grocery stores to encourage of refugees arrived at Toronto air- both active in the Inter-Church shoppers to boycott non-union port. A convoy of vehicles driven Committee on Human Rights in picked California grapes and by Scarboro priests and friends Latin America, were always on lettuce. For many, like myself, this went to gather the 173 arrivals hand to greet refugees and bring was our first experience in taking and bring them back to the central them back to Scarboro Missions

120 Scarboro Missions/September 2018 Mission Centre coordinator Kathy Murtha and her team facilitated many new programs including Golden Rule retreats in collabora- tion with 35 Catholic high schools as part of their World Religions course. This student is learning about the shofar, an instrument made of ram’s horn and tradition- ally blown on Rosh Hashanah, the Jewish New Year.

to be housed and fed until they ical Scripture study program with While the Society was keen could be billeted. And for many a local United church. on developing its own mission years the Chileans returned to the After a chance encounter with programming, there was not the Mission Centre for their liturgies then Archbishop of Toronto Scarboro missioners or existing and community meetings. Aloysius Ambrozic, Janet wrote staff available to do this work. As As I write this, the Scarboro the archbishop to say that Scarboro well, programs would have to community is preparing to move. hoped the Mission Centre would be planned and dates set at least The property at 2685 Kingston be increasingly useful to lay a year in advance to allow for Road is sold and the building Catholics. “The existence of this the increasing number of groups is being emptied. Yet even now, place is a sign of hope,” she said, wanting to book meeting rooms the main socializing space in the “because it’s a Catholic institution and accommodation at the Centre. Mission Centre is still adorned that is unguarded, undefensive, This proved consistently difficult. with curtains embroidered with hospitable and uncalculating, It became necessary to hire a beautiful Peruvian design. For open to refugees and transients, someone to manage the bookings years these were cleaned, ironed welcoming to people who can’t and do the programming. One of and rehung with care by Ana speak English and ready to help those was Ken Fletcher (1982-1990) Maria Opazo and her sister Maria people...” who expressed the familiar con- Silva. The sisters, along with Janet added, “A lively sense cern: it was too much to oversee Tejualda Narvaez and Juanita of the international, intercultural the functioning of the Centre and Mesias, fled Chile all those years scope and challenge of the Gospel at the same time develop and ago and found hospitality, com- has always been part of ‘mission implement mission education munity and employment as awareness’ in the church.” programs. Frequent discussions cleaning staff at Scarboro Missions. Throughout the years, the vital- took place about hiring another They helped to make the central ity of the Centre’s programming person to focus solely on program- house and the Mission Centre ebbed and flowed. In a 1978 report, ming so as to uphold the Centre’s warm and welcoming. Fr. Clair put his finger on the primary purpose. One result dilemma that marked the Mission was the part-time hiring of Janet Programming and challenges Centre throughout its history: Conway who implemented two When Fr. Jack left for mission “We have not operated very 1989-1990 programs: “Organizing in Peru in December 1974, Fr. Ray many of our own programs and Popular Theology” for Christian O’Toole took charge of the Centre. we have had problems in trying to social activists; and “Affirming He continued to implement the create programs. Yet, we have not Committed Teachers” for a group founding vision, setting up a worried too much about it because of Catholic high school teachers. series of lectures and meetings on the Centre is in use almost every “Mission Today.” In 1975 Fr. Clair weekend and more and more A vision realized Yaeck took the reins and Janet during the week as well. We are There was always the hope that Somerville was hired part-time meeting our objectives by having the Mission Centre would be, as to help create program for the contact with hundreds of people Jack Lynch said in 2004, “a creative Centre. Together they organized each year and sharing who we are space” where we could enter into retreats and initiated an ecumen- and what we are about.” “dialogue fearlessly, with openness

September 2018/Scarboro Missions 121 CANADIAN MINISTRIES Monsignor Fraser College In 1975, Scarboro Missions opened its doors to a new venture in alternative education. Sponsored by the Metropolitan Separate School Board and the Metropolitan Social Services, the adult upgrading centre became known as Monsignor Fraser College, named after the Scarboro Missions founder. Located at the Mission Centre until 1991, the college is today spread across eight Toronto campuses. It provides an alternative educational setting for 1,200 teenagers and adults, including newcomers to Canada who seek to learn English within a diploma program. The col- lege started with three students and one teacher, Stella Collins, who was joined by Sister Ellen Dean, a Charity Sister from Halifax, in its second year. Within three years there were 85 students and four teachers, along with many volunteers. Sister Lucille Corrigan, CND, a teacher at the Maureen Meehan (right), a tutor at Msgr. Fraser College after her retirement from teaching, helps a college said, “If there hadn’t been a beginning as it was at Scarboro student with reading. ca. 1970s. Missions, the school board would never have developed what developed.” and a conviction that we will be the contemplative dimension of personnel and associates formed under the guidance of the Holy Christianity. This was also the the Central Mission Conference, Spirit.” focus of two weekly gatherings— which held annual conferences As coordinator of the Mission Centering Prayer and John Main’s from 1991 to 2001 at the Mission Centre I had a taste of realizing Christian Meditation. Centre as well as at other locales. that hope. For the final 12 years Scarboro’s Department of Facilitators included Adrian of the Centre’s remarkable hist- Interfaith Dialogue also hosted Dominican Sister Maria Riley, a ory, we drew on a core group of large public teaching and prayer leader in the global women’s facilitators to develop and present events at the Mission Centre in movement, and now retired from new programs. Prominent among collaboration with other faith her work at the Centre of Concern these efforts were the interfaith traditions and local houses of in Washington; and Richard Rohr, Golden Rule retreats each year. worship. These were part of that Franciscan founder and anima- We collaborated with 35 Catholic department’s mandate to broaden tor of the Centre of Action and high schools as part of their World people’s understanding of the Contemplation in Albuquerque, Religions course and reached four interfaith dimension of mission. New Mexico. to five thousand students. It is uncanny how well Fr. Jack Fr. Curry said, “We did the best With the help of Dwyer and Lynch’s vision spelled out in the we could to break open the Gospel Sheila Sullivan we developed pro- founding proposal so many years for our time. Some people didn’t gramming to meet the debriefing ago could be recognized not only like it, including some of our own needs of young people returning in the layout of the Mission Centre members at times. But what was from overseas experiences among building, but also in the program- beautiful about Scarboro Missions the poor. ming and the types of groups that was that we let it happen and Programming was also made use of the Centre. Until the allowed things to blossom.”∞ developed for adult education end, the Centre offered a warm, including teacher-staff develop- inviting meeting space at a reason- ment days with an emphasis on able price. In that alone it was a social justice and ecological issues. rare gem in the great metropolis of Through Scarboro Missions In responding to the deep hunger Toronto. legacy funding, Kathy Murtha con- for faith and spirituality, Fr. Dave Fr. Gerry Curry, two-time editor tinues her retreat facilitation work at Warren developed and presented of Scarboro Missions magazine and The Mary Ward Centre for Education, a series each year on Scripture a former director of the Mission Spirituality and Justice, a ministry of and on Catholic Social Teaching. Information Department, worked the Loretto Sisters in Toronto. As well, an Advent and Lenten tirelessly to promote mission in Tel: 647-259-2951 series explored and practiced Canada. He and other Scarboro www.marywardcentre.ca

122 Scarboro Missions/September 2018 CANADIAN MINISTRIES

Scarboro Missions magazine Ninety-nine years of mission history

his is the final issue of Scar- of each issue, Fraser made a point boro Missions. The magazine of listing every single benefactor first appeared in October whether their gift was a thousand T1919 as China, the name used for dollars or ten cents. its first 30 years. After four years as editor, john Founder and first editor John Mary Fraser entrusted China to Mary Fraser knew the power of William McGrath. A moral theolo- print to reach every corner of gian, Fr. McGrath had joined the Catholic Canada. Making good teaching staff of the St. Francis Inaugural issue, October 1919 use of compelling photographs, Xavier China Mission Seminary in he laid out his 16-page monthly 1922. This gifted man would have ested in the stories and experiences magazine on large sheets (8.8” a marked influence on the young of the missioners. He added form x 11.5”) and quickly built up a institute as a teacher and admin- and feature to the magazine roster of more than 10,000 sub- istrator, and as a forceful preacher including a humour column called scribers. His buoyant confidence and colourful journalist. Within a “Nonsense,” and a page or two and dramatic flair are seen in few months of his arrival the tal- dedicated to St. Theresa of Lisieux the inaugural issue’s main news ented Fr. McGrath was appointed and aimed at younger readers. story: “China Mission College to the college’s five-member board “The Little Flower’s Rose Garden” Meets With Universal Approval;” of governors. edited by the elusive “Fr. Jim” and in its bold cover statement: Like Msgr. Fraser and the appeared for 40 years, making it “In China 33,000 people die daily editors that followed, Fr. McGrath the magazine’s longest running unbaptized.” On the back pages knew that readers were inter- column. Throughout that time, many youngsters tried in vain to discover Fr. Jim’s identity. When McGrath was sent to China with the 1931 band of missionaries, he left the job of producing 11 magazines a year to Fr. Alphonse Chafe. Chafe, a Newfoundlander like McGrath, would also serve eight years as editor. While McGrath and Chafe were on the job, two frequent contributors from the China mis- sion were Frs. Hugh Sharkey and Desmond Stringer. Both became editors in their turn. In 1944 Fr. Sharkey reduced the magazine Boys from Lishui joyfully look through the pages of the January 1926 issue of China, with almost every page filled with photos of people and places where they live. They to digest size and increased the might even see a picture of themselves. page count to 32 so that it was pos-

September 2018/Scarboro Missions 123 sible to have five or more extensive The first editor without mis- Editors of China and articles written by Scarboro priests sion experience in China was Scarboro Missions: in every edition. appointed in 1961. Fr. Harold The magazine has always Oxley easily filled his magazines John M. Fraser: 1919-1923 served five key roles: sharing with stories written almost entirely William McGrath: 1923-1931 the story of mission, thanking by the more than 70 Scarboro Alphonse Chafe: 1931-1939 benefactors, fundraising, recruit- missioners stationed overseas in James Leonard: 1939-1940 ing vocations and promoting the the Dominican Republic, Japan, Hugh Sharkey: 1941-1946 Society. Seminarians and priests Guyana, the Philippines, St. Francis O’Grady: 1947-1950 worked in the Promotions office, Vincent and the Grenadines, and Jack McGoey: 1950-1953 which handled mail, processed the Bahamas. Articles about China Roland Roberts: 1953-1954 donations, organized speaking were now found only occasionally Desmond Stringer: 1954-1959 tours by returned missioners and on the “I Remember” page. Harold Oxley: 1960-1961 performed other duties. A major John Gault: 1961-1963 part of their work was to knock on A message of liberation Harold Oxley: 1963-1968 doors across the nation to get new Scarboro Missions was in for a Donald Boyle: 1968-1972 John Walsh: 1972-1975 subscriptions to the magazine. By different kind of transition as a Gerry Curry: 1975-1979 1953, China reached 50,000 sub- result of Vatican II. Topics that had Michael O’Kane: 1980 scribers who paid $1 annually. often concerned Society members Michael O’Hearn: 1980-1983 Des Stringer became editor in were considered in a new light. In Jack Lynch: 1983-1986 1954 after all foreign missionaries keeping with the reform era, the Joseph Young: 1986-1988 had been expelled from China. magazine developed a more ques- Michael Donelson: 1988-1989 The content of the magazine, tioning attitude. Special themes Gerry Curry: 1989-2003 renamed Scarboro Missions with included changes in the ways of Kathy Gillis: 2003-2018 the April 1950 edition, had already doing mission, Christian unity, shifted with optimism to the religious liberty, community life, would be given the chance to newer missions. William McGrath, Christian witness, and dialogue experience many areas of mission now a monsignor, continued to with non-Christians. and some of the problems facing author a column called “From Fr. Gerry Curry, who had mission today.” the Crow’s Nest,” which pro- spent 11 years in Japan, became Fr. Curry’s commitment to a moted the message of Fatima and editor in 1975. In his first editorial global view is seen in the articles called on Catholics to pray for the Fr. Curry said he would follow he commissioned for his inaug- conversion of Russia. After their the approach of his predecessor ural edition. One of these, “Notes harrowing years in communist Fr. John Walsh who had reported on the church in China,” was China, it was no surprise that “on the lives of our men in mission, remarkable for two reasons. First McGrath and other China hands both in Canada and throughout of all, it was a mainly positive continued to warn of the dangers the world...and called on many view of life in China, including a of communism in the pages of the talented people to write for the discussion with Chinese Christians magazine. magazine so that you, the reader, about their growing yet limited

124 Scarboro Missions/September 2018 March-April 2011 $1.00

The search for ecological justice March-April 2011/Scarboro Missions 1

religious freedom. Secondly, it gians like Fr. Gustavo Gutiérrez. the treasures of the faith—that is was an article on China written by In October 1976 he devoted an the mission task before us.” Mike a Presbyterian, Dr. E.H. Johnson. entire issue to economic and social also published his PhD thesis in Another break with tradition was analysis of the Canadian reality, 1983 on Scarboro Missions, “The reflected in the issue’s lead story. including articles on “signs of Political Transformation of a “Sin: Personal and Social,” writ- hope” and “how Christians can Religious Order.” ten by the revolutionary thinker participate in the process of social Gregory Baum. Fr. Baum ended change.” Letters to the editor from Colour, currency, calendars... his reflection on sin with a stark this era show that for some read- Three of the biggest changes in break from the church’s former ers the message of choosing sides the look of the magazine came in understanding of mission: in the face of social struggle was a one fell swoop. In the September “The church’s saving mission hard pill to swallow. 1983 issue, new editor Fr. Jack then, cannot possibly be under- Mike O’Hearn was the first lay Lynch published a magazine that stood in terms of the salvation person to hold the editor’s job. had a larger page size (8” x 10”), of souls. This would reduce the He was hired in 1980, the same was in full resplendent colour and Gospel to an individualistic year Archbishop Oscar Romero was reduced from 32 to 24 pages. message. What the church has was martyred in El Salvador. In This format remained the standard been sent to offer in Jesus Christ an early editorial, O’Hearn said from then on. Jack also introduced is deliverance from personal sin, that the word “pagan,” which a calendar, which evolved into the and connected and intertwined had disappeared from the mis- November “calendar issue” and with this, the liberation of people sionary lexicon, might find a new remained a popular fixture. from the multiple structures of use in describing richer nations’ After a decade’s hiatus, domination.” consumption patterns. “That Gerry Curry returned as editor The liberation of people from is because the treasures of the in 1989 for another 14 years structural oppression became faith—the beatitudes, the social of service. That year, Scarboro a constant theme in Scarboro teachings of the church, the Missions became a member of the Missions as Catholics looked for exemplary lives of contemporary Canadian Church Press (CCP), leadership in understanding this martyrs in the third world—are an ecumenical association striv- emerging Gospel-inspired prior- having so little effect on our ing to maintain high standards ity. Scarboro missioners in Latin anti-Christian lifestyles. The high of religious journalism. At the America and the Philippines who standard of living in the North, CCP annual awards banquet in were immersed in these realities of including ‘our own fair Canada’ 1989, Scarboro Missions won three struggle, provided real-life insight is based on the continued rape Awards of Excellence and received into topics Canadians were hear- of the South’s resources. It is we three honourable mentions for its ing about in secular news reports. and the global economic struc- 1988 submissions. Fr. Curry con- To complement and give context tures, which we support, that are gratulated outgoing editor Mike to these stories, Fr. Curry added in need of conversion, of radical Donelson and other magazine staff social analysis and the teachings transformation. The conversion of for a job well done. of prominent liberation theolo- the pagan North by the spread of It is no exaggeration to say

September 2018/Scarboro Missions 125 The 2007 OLM special issue. The cover featured Sr. Susan Moran who was presented with the Order of Canada by Governor General Michaëlle Jean in Ottawa in 2006. that Gerry loved his job. Again he brought currency and a thematic focus to the magazine. He dedi- St. Francis Xavier Women’s Auxiliary founded in 1940 to help support the work of mission. Many of its members were mothers and sisters of the priests and seminarians. Its first cated special issues to particular president was Mrs. A. Hymus (front left), mother of Fr. Robert Hymus. missions, to laity in mission, and to the Society’s close collaborators, Our Lady’s Missionaries, whose Mission education in Canada first special issue was published in May 1977 during Gerry’s earlier “As missionaries...we have term as editor. In February 1998 he the responsibility to share our published the first of many inter- overseas experience with all its faith editions of the magazine. Kathy Gillis assisted Fr. Curry implications with the Canadian for 15 years and at his retirement, Church that sends us.” the mantle was passed to her. As Dir. 173, Scarboro Missions Constitutions the last editor of the magazine, she has tried to emulate the work carboro’s mission education efforts in Bishop George Marskell (right) on the of her mentor and friend. Kathy Canada were the main responsibility parish boat with videographer and S photographer Hans Eijsenck who was says her 30 years of working for of the Mission Information Department, on assignment to the Brazil mission. Scarboro Missions profoundly which encompassed the Mission Centre, Itacoatiara, 1990. Hans had worked on transformed her: publication of the magazine, communica- several projects with Scarboro missioner Fr. John Walsh at Development and “Immersed in a community tions, posters and audiovisual productions, Peace and was hired by Scarboro in of priest and lay missioners with the Promotions Department, fundraising, 1989, with Susan Watson, to do video and outreach to parishes and schools. programs on the Society and its overseas firsthand accounts of walking missions. They also produced “Restless with the marginalized and among In 1971, a mission education team of Mission Flame,” a documentary on the peoples of other lands and cultures Frs. Jack Lynch, Mike Traher, and Gus life of Msgr. John Mary Fraser, founder of Scarboro Missions. gave me a new understanding of Roberts was formed. They produced my faith and of the world. I began multi-media presentations for schools and to learn more about the social parishes to help in the work of conveying the meaning and scope of mission teachings of the Church and to around the world. In addition to producing audiovisual programs and films hear the message of the Gospel on Scarboro’s work and on new understandings of mission, the Society also in a new way. I am grateful to distributed (and advertised through the magazine) social justice productions by well-known filmmakers Kevin Moynihan, Patrick Scarboro Missions for this con- Hughes and others. tinued learning and for inviting Books by Scarboro missioners were also promoted. The me to participate in the building of most prolific writers were Frs. Jack McGoey, William McGrath, the Reign of God. It was a pleas- Jack McIver, Hugh Sharkey and Harvey Steele. There were ure and an honour for me to serve also books written by others about the Society, including the work of mission through the Assignment in Chekiang (inset) by Grant Maxwell; and magazine.”∞ biographies such as Agent for Change: The Story of Pablo Steele (Harvey Steele) by Gary MacEoin.∞

126 Scarboro Missions/September 2018 This painting by Filipino artist T. Buenaventura of people carrying a house, depicts Pagtinabangay, a Cebuano word that means cooperating and collaborating for the well-being of the community. The painting was a gift to the Scarboro community from Our Lady’s Missionaries in recogni- tion of their years of working together in mission.

Celebrating friendship By Sr. Frances Brady, O.L.M.

he first association between events through which Scarboro who need a friend or advocate. Scarboro Missions and Missions has welcomed and Their strength of purpose makes Our Lady’s Missionaries brought people together. Those all who associate with them Toccurred many years ago through with common interests and stronger. a friendship between the men concerns have gathered in the At this anniversary time of who were the founders of the two chapel or mission centre for prayer, naming and celebrating bless- groups. Monsignor John Fraser for study, to be informed about ings, we look back with gratitude and Monsignor Dan Macdonald issues of human rights and justice for Scarboro Missions. We recall shared a zeal for the missionary important to all of us, and to sup- with awe and appreciation what role of the Canadian church. port one another. Scarboro missioners have been The relationship has continued, The immense and well known and what they have represented benefiting our sisters and people hospitality of the Scarboro com- during the past 100 years, and we with whom we serve whenever munity has been a blessing for Our look forward with thankfulness our paths cross those of Scarboro Lady’s Missionaries on countless as well. missioners. Our missionaries occasions, including our General This year we will move to have worked together in Southern Chapters, funerals of our sisters, Presentation Manor Residence Leyte in the Philippines, New and the opportunity to write about where once again Scarboro Amsterdam in Guyana and our missions and ministries in Missions will collaborate with Fortaleza in Brazil. We have Scarboro Missions magazine. other individuals and congre- collaborated in ministries such as The greatest gift we receive gations, including Our Lady’s Becoming Neighbours support for from Scarboro is their presence Missionaries. It is heartening to refugees. Our sisters have been and example of fidelity to mission know that the Scarboro presence able to participate in activities in all its forms. In all that matters will be a continuing example of sponsored by Scarboro Missions most to those working in and for hope and hospitality, faithful to such as the interfaith ministry. the kindom of God, Scarboro is mission in this time as our found- OLM have been among the there to witness and support, to ers were in their time.∞ many enriched by programs and welcome and to stand with those

September 2018/Scarboro Missions 127 IN MEMORY

Rev. Kenneth Ignatius MacAulay 1926 – 2017

By Fr. Frank Hegel, S.F.M.

n September 6, 2017, Fr. Ken MacAulay quietly passed away at theO Cardinal Ambrosic Houses of Providence in Scarborough, Ontario. Born April 3, 1926, in Souris, Prince Edward Island, Fr. Ken was one of 11 children of Frank and Marguerite MacAulay. Ken lived with a profound sense of gratitude for his calling as a priest and missioner. He was always low key, unpretentious, but none of us ever doubted for a moment the depths of his spiritu- ality and conviction: “I probably have a very simplis- tic view of mission, but it’s what I A leader in the Scarboro community, Fr. Ken added his wisdom and vision of mission to work by. It is revealing God’s love the 2002 Chapter Preparations Committee, working with Fr. Ron MacDonell (left) and lay missioner Beverley Vantomme. in our unique situation and that can take a hundred forms.” On another occasion he wrote: “To “Ken was very proud of Scarboro. In his homily on the last be a missionary means proclaim- day of our General Assembly in 1987 he gave the following ing God’s love, discovering how testimony: ‘I feel there is a strong desire for a deeper family God is revealing himself. So there and community relationship—priest and lay members, not has to be concern for our fellow human beings in every area of life.” only working together, but more importantly, living out the Ken served Scarboro in Gospel message to love and support each other.’” many leadership positions both in Canada and in his beloved Guyana. One of the outstanding 1980, there were 12 Scarboro sioners’ response and the need for qualities that characterized his missioners, men and women, who them to be open and reflective to ministry is that of empowerment. participated in an historic mission their experience. They were being Just as Jesus in his public ministry commitment service. This was the sent as evangelizers who would in affirmed and healed, so did Ken. first time that women took part turn be evangelized and converted He challenged us to never lose in a mission sending ceremony by the Spirit among the people to sight of the essentials. and it was the largest departure whom they were sent. As a leader Ken was called ceremony celebrated by the Society Twice elected as superior upon to exercise his wonderful in 15 years. Ken emphasized the general of the Society, Ken’s gift of integration. On May 30, faith dimension of the new mis- commitment to the laity could be

128 Scarboro Missions/September 2018 Although he was recalled to Canada many times to serve the Society, twice as superior general, Fr. Ken would return to Guyana where he was first assigned in 1954 and where he served a total of 20 years.

Fr. Ken with Scarboro and accounting. He was appointed lay auxiliary members (L-R) Marie Bennett, bursar and spiritual director of Peggy Morris and St. Francis Xavier Seminary and John Markle. Central house, Toronto, 1998. then treasurer general of Scarboro As director of the Missions. He returned to Guyana Mission Information from 1974 to 1977. He was elected Department, Fr. Ken expressed his superior general in 1978, serving gratitude to the Lay in Canada for two terms in this Auxiliary for their faithfulness and hard capacity. He was the first Scarboro work on behalf of member to be elected superior Scarboro Missions. general for a second term. He again returned to Guyana in 1988 until being called back to Canada seen in his service as leader of the lay members, not only working once again in 2000 to serve as dir- Scarboro community. He would together, but more importantly, ector of the Mission Information always say that Scarboro laity “go living out the Gospel message to Department. He continued to overseas not as priest helpers and love and support each other. I am dedicate his life to pastoral work not to substitute for priest mission- very proud of Scarboro’s efforts and mission animation in Canada. aries, but as lay people with their to build up the local church, local Fr. Ken is predeceased by seven own missionary vocation, their priests, religious and the laity. I siblings: Joseph, Peter, Bernard, own responsibility and privilege to am also very proud of Scarboro’s Francis, Rev. Stephen, Mary witness God’s love in our world.” commitment to speak out for the Clinton and Pauline MacPhee. He The Beatitudes are an invitation downtrodden, the poor and dis- is survived by Eugene (Betty) and to take a long inward journey, imi- advantaged; of Scarboro’s efforts Fr. Gerard, as well as numerous tating the teaching and practice of to bring about not peace, but peace nephews, grand nephews, nieces Jesus and his lifestyle, his attitudes with justice; of Scarboro’s respect and grand nieces. and his prayer, constantly seeking for Indigenous Peoples and their Visitation and a wake service communion with God and know- religion, their respect for creation; were held in the chapel at Scarboro ing and embracing God’s will. Ken of Scarboro’s willingness to be Missions on September 8, 2017. did that every day as a person of prophetic and not merely to say The Mass of the Resurrection was prayer and discernment. what is politically correct.” celebrated on September 9 with Not only were we very proud Fr. Ken was ordained to the interment at Our Lady, Queen of of Ken as a priest and brother, Ken priesthood in 1953 for the Scarboro the Clergy, St. Augustine Seminary was very proud of Scarboro. In Foreign Mission Society. In 1954 he in Toronto. his homily on the last day of our was appointed to British Guiana Well done, good and faithful General Assembly in 1987 he gave (Guyana) and served as pastor servant.∞ the following testimony: at our Lady of Fatima Church in “I feel there is a strong desire Georgetown from 1958 to 1963 for a deeper family and com- when he was recalled to Canada munity relationship—priest and to do specialized studies in finance

September 2018/Scarboro Missions 129 IN MEMORY

Rev. Frank Anton Hegel 1946 – 2017

By Louise Malnachuk

r. Frank Hegel died peace- fully on Christmas Eve 2017 at the Scarboro Missions Fcentral house in Scarborough, Ontario, his home for the last 16 years. Born November 27, 1946, in Allan, Saskatchewan, Frank was one of six children of Edward and Anne Hegel. His early life was spent on the family farm where he learned about responsibility and hard work. In 1957 the family moved to Saskatoon where he attended Allan Public School and St. Paul’s High School. Frank had Parish priest Fr. Hegel, Sister of Charity Maureen Lynch, and Scarboro missioners accom- thought about going to the semin- pany Gladys Santa Maria (left) and parishioners as observers in the parish council elec- ary after high school but wanted tions. Chiclayo. first to experience the world. because a person has the stance of United States, he was assigned to After receiving his Master of a perpetual student, always listen- Scarboro’s formation team prepar- Education degree at the University ing and learning.” ing priest and lay candidates for of Saskatchewan, Frank worked In 1979, Frank joined Scarboro mission. as a primary teacher and then as Missions as a priest candidate and Returning to Chiclayo in 1990, principal at St. Joseph Elementary in 1982 was assigned to Chiclayo, Frank accompanied the people School in Swift Current. Although Peru, to the parish of St. Joseph in their struggles for land and his journey would eventually take the Worker where he was ordained water, and supported them during him away from his home prov- a deacon the following year. He the violence and terror inflicted ince, he remained a life-long fan of returned to Canada for his ordina- by two rebel organizations, the the Saskatchewan Rough Riders, tion to the priesthood in Saskatoon Sendero Luminosa (Shining Path) always wearing the team jersey on December 8, 1984. and Tupac Amaru. and cap on game days. At his first Mass after ordin- In 1993 he was assigned Frank volunteered for four ation, Frank invited a Scarboro to Scarboro’s new mission in years with CUSO in St. Kitts in lay missioner to give the homily. Riobamba, Ecuador, as pastor of the West Indies and in Botswana, Throughout his priesthood, Santa Faz Church. In 1997 he was Africa, before joining Scarboro. he continued to support and appointed rector of the cathedral He saw that his teachers were the encourage lay participation and in Riobamba and rector of Christ poor, those “who filtered know- empowerment in the church, the Good Shepherd diocesan sem- ledge through the heart.” He believing that mission was best inary for men from campesino and also loved living and working in served by a community of priests Indigenous backgrounds. cross-cultural settings, believing and laity working together. By Despite being diagnosed with that “travel is a school of its own 1987, after a year of study in the Parkinson’s disease in 1995, Frank

130 Scarboro Missions/September 2018 Witness to life, love and freedom Fr. Frank Hegel, known as “Francisco” in Peru, served in the parish of San José Obrero in Chiclayo from 1982 to 1994. Despite the many years that have passed since his departure, Frank kept in contact with the people. The following collective reflection and individual testimonies were shared at a farewell celebra- tion held shortly after his death. (We thank Mark Hathaway for his translation.)

inding out about the death of Francisco, our dear friend, priest and pastor, was a hard blow that brought us together to share our pain and at the same Ftime to remember his journey in the midst of our people...It was a gathering in faith and hope, which gave us back the joy and certainty that Francisco lives on in the fullness of God as well as in the hearts and actions of many people... continued to live with courage and Because we know he is alive we can say, thank you, dear Francisco: fortitude. Returning to Canada ...for the gifts shared with us, for allowing us to meet a living God and wit- in 2001, he served in a variety ness God’s kindness and tenderness, especially among the poorest and most of capacities—in Formation marginalized; Education, as Treasurer and on ...for your trust and support of the laity, for strengthening an experience of the Admissions Committee. He a fraternal church that proclaims life and defends justice, a church that will led retreats, gave spiritual dir- continue to teach us to love and to act so that there is more life and hope in ection and was responsible for our people; many activities that supported the ...for making yourself our friend and companion on the journey; central house community. When ...for your tenderness, your listening and your smile that encouraged and Parkinson’s took away his abil- accompanied us always, even from a distance; ity to do a job, he always found ...for your wisdom and your free spirit that in turn liberated us; ...for sharing tasks and dreams until the end of your days and, above all, another way to serve within his teaching us to live the “Joy of the Gospel” as Pope Francis reminds us. physical capabilities. Frank con- tinued as an active and involved Gloria García: “Your humanity and generosity taught us to value life and cele- member of his Scarboro Missions brate with joy. We will never forget your concern to strengthen our life of prayer community until his death. One and to teach us how to assume our evangelizing commitment. You will always be of his tasks for the past several a light that animates our hope. Until eternity, beloved friend!” years was writing the memorial Marco Arreguí: “I deeply appreciate your welcome and closeness to the for deceased missioners for the people, your concern for our formation and capacity development, and your community’s “Book of Life.” Frank celebrations full of life and creativity.” wrote the In Memory for Fr. Ken Yrma Porras: “Thank you for your life and your invaluable support of faith, the MacAulay featured on page 128 of consistent witness of your deepest values, for your sensitivity to the suffering of this magazine. the people, and for encouraging our commitment to serve our community and Frank was predeceased by his country. Your humility taught us the value of a reconciliation that fosters peace, parents Edward and Anne, and and you were always able to make us smile and laugh.” survived by his siblings, Helene Eva Puyén: “Thank you, friend, for teaching us to value ourselves as a Sander (Joe), Richard (Gail), Mary people; for knowing that we are worthy of God’s love; for trusting, highlighting Ann, Ken (Valerie) and Terry and nurturing our capacities. Thank you, because you were our best example of (Mary), along with numerous carrying out the Gospel.” nephews and nieces. His family expressed heartfelt thanks to the followed by the Rite of Committal One who created us...I thank God Scarboro Missions community in at Hillcrest Memorial Gardens. for the freedom and challenge Toronto for their loving care and In his autobiography, which to accept the uncertainty and support of Frank over the years. Frank wrote in his final years, he incomprehensibility of my own A Mass of Christian Burial was said, “I believe that our lives are sacred and very human journey... held on January 2, 2018, at Holy all sacred and our journey is a Thank you God for accompany- Family Cathedral in Saskatoon pilgrimage from and back to the ing me.”∞

September 2018/Scarboro Missions 131 IN MEMORY

Rev. Charles Joseph Hector Gervais 1935 – 2018

By Danny Gillis

n March 1, 2018, Fr. Char- lie Gervais quietly passed away at the Cardinal AmbrosicO Houses of Providence in Scarborough, Ontario. Born in Elie, Manitoba, he was one of 14 children born to Marie-Louise and Frederick Pierre Gervais. Much of Charlie’s childhood was spent in Aylmer, Ontario, where he helped on the family’s tobacco farm. The close and boisterous Gervais family were a great source of pride and strength for Charlie. One of Whether in Canada, Ecuador, or the Philippines (above), Charlie loved to laugh, sing, dance and tell stories. his brothers is Archbishop Emeri- tus of Ottawa, Rt. Rev. Marcel deterred in his 30 years of working During a sabbatical year, Gervais. with them. Fr. Charlie visited Nicaragua with Charlie was ordained in 1961. In 1969, Charlie was given a Fr. Pat Kelly to understand its The next year he and classmate four-year appointment as director peoples’ revolutionary spirit. In Fr. Longie MacLean crossed the of the Public Relations Department 1984, the two priests began a joint Pacific on an ocean liner to begin of Scarboro Missions, sending out venture working together in San their first mission assignment his team from coast to coast to do Fernando with Pat as pastor and on the beautiful island of Leyte. mission education in Canada. He Charlie taking on a new mission Charlie immediately fell in love returned to Leyte in 1973 and in to the Manobo, one of the many with the Filipino people. He loved 1977 was recalled again to serve as Indigenous Peoples of Mindanao, to laugh, sing, dance and tell animator of Scarboro’s formation collectively called the lumad. stories. He played the piano, the house in Edmonton. The year 1981 Fr. Jack Lynch said during his harmonica, the guitar, or what- saw him back in the Philippines homily at Charlie’s funeral mass, ever instrument was handy. His when he became the first Scarboro “In meeting and knowing peoples enthusiasm for life was contagious priest appointed to the Diocese of of different beliefs and traditions, and the people loved him in return. Malaybalay, Bukidnon, a land- the Spirit of God was present in They called him Padre Caloy, a locked mountainous province on those encounters. Ours has always nickname for Carlos (Charlie). the big island of Mindanao. His been a call to discern how, where, Charlie became very involved parish of San Fernando was a when and through whom the in the establishment of credit site of sporadic conflict between Spirit of God is present.” This was unions and cooperatives in the Philippines military and the Charlie’s first mission with the Southern Leyte. Having grown armed revolutionaries of the New lumad, one he entered into with up on a farm, his enthusiasm for People’s Army. Charlie was heroic faith and gusto. As he spoke with projects and experimentation in his defence of the people who their leaders, it became clear that to help poor farmers was never were often caught in the crossfire. the lumad were in an existentialist

132 Scarboro Missions/September 2018 Charlie (right) and lay missioner Danny Gillis with Manobo leaders Gunud (red head covering) and Alberto (centre). San Fernando parish. 1986. Charlie was a tremendous support person for the lay missioners sent to the Philippines. crisis. In just 20 years, the forests beautiful land,” published that supplied all their worldly by the Philippine bishops’ needs were gone—destroyed by conference in 1989. One over-logging by greedy profiteers of those who led that Members of a women’s group sign a contract of and corrupt government officials fight was parish secretary agreement with Fr. Charlie for the construction of their women’s centre in the Andean village of Quatro who allowed this to happen. Clarita Escoto. On hearing Esquinas, Riobamba, Ecuador. 2007. Charlie needed to act. His first of Charlie’s death, Mrs. instinct was to start agricultural Escoto wrote this tribute was both energized and evangel- projects. The snags were innumer- on behalf of her husband Lloyd ized by people wherever he was. able. He tried to negotiate an and their family: In his retirement, Charlie wrote honest deal for the lumad from the “Padre Caloy, we love you and two books, The People’s Revolution logging companies. He got money will miss you but we all know and Adventures in Development, for them, but it did not help. He you are now seeing GOD’s face... each with 24 stories about his wrote to the government demand- Blessed are you, because many experience of the Philippines and ing a ban on logging but was friends have offered their prayers the remarkable people he knew ignored. It was a difficult time. for the peace and rest of your soul. and loved. (Published by Novalis On April 19, 1987, Charlie and Even more though, we the people and edited by Michael O’Hearn.) Pat penned an open letter to the of San Fernando were blessed to Charlie is predeceased by parishioners of San Fernando, have received a Scarboro mission- his parents and siblings Louis, challenging them to take on the ary like you. I will never forget Telesphore, Adrien, Henri and logging companies or be judged my promise to you that I will do Laurent. He is survived by by their children. The people my best to help my co-brothers Magella,Therese, Marie, Marcel, responded. Buoyed by the com- and sisters, lumad, who you loved Estelle, Celine, Denyse and Hubert; munity organizing of a team of and cared for so much...A million many nephews, nieces, and their Redemptorist lay missioners and thanks to the SFM Society for children and grandchildren. priests that Fr. Kelly had invited sending you here as an instru- The Mass of the Resurrection into the parish, they stood up to ment to help the people of San took place in the Scarboro the logging companies. During the Fernando.” Missions chapel on March 5, three-year struggle the parishion- In 2001 Charlie continued his followed by interment at the cem- ers became leaders of a movement commitment to the Indigenous as etery, Mary Queen of the Clergy, to secure a total logging ban for he learned a new language and at St. Augustines. In Charlie’s their province. Their fight to save began a new mission assignment memory, the family asked for the forests was highlighted in the in Riobamba, Ecuador, that was to prays for peace and work for world’s first pastoral letter on ecol- last nine years. Charlie had a don justice for Indigenous peoples ogy, “What is happening to our de gente—a gift of people—and everywhere.∞

September 2018/Scarboro Missions 133 NECROLOGY (Permanent members with home diocese)

William Amyot Lawrence Beal John Bolger Don Boyle Alphonse Chafe Walter Chisholm Graham Clark Ottawa, ON London, ON Kingston, ON Edmonton, AB St. John’s, NL Vancouver, BC New York, NY

Armand Clement George Courtright Michael Cox William Cox Robert Cranley Charles Cummins Joseph Curcio Montreal, QC Ottawa Antigonish, NS Antigonish Calgary, AB Kingston Toronto, ON

Daniel Curtin Leo Curtin Francis Diemert Gerald Donovan Eugene Doyle Michael Dwyer Joseph Ernewein Peterborough, ON Ottawa Hamilton, ON Kingston Toronto Halifax, NS Hamilton

Albert Felix David Fitzpatrick Paul Flaherty Msgr. John Mary Fraser John Fullerton John Gault Edgar Geier Muenster, SK Pembroke, ON Buffalo, NY Toronto Toronto Alexandria, ON Hamilton

John George Charles Gervais Aaron Gignac James Gillis Lawrence Hart Frank Hawkshaw Gerald Heffernan Hamilton London London Antigonish Ottawa Toronto Peterborough

Frank Hegel Leonard Hudswell Msgr. Robert Hymus Paul Kam Gerald Kelly John Kelly Joseph King Saskatoon, SK Toronto Toronto Taichowfu, China Thunder Bay, ON Pembroke Kingston

When Fr. Harvey Steele of the Diocese of Antigonish was granted an honorary doctor of laws by St. Francis Xavier University in 1957, Msgr. John Mary Fraser was quoted as saying he knew from his first visit there, that Antigonish would be a “nursery of vocations.”

134 Scarboro Missions/September 2018 Basil Kirby Joseph Lachapelle Charles Lagan James Leonard Kenneth MacAulay Alexander MacDonald Donald Macdonald Toronto Quebec City Hamilton Derry, Ireland Charlottetown, PEI Montreal Antigonish

Cameron MacDonald John MacDonald Hugh MacDougall Ronald MacFarlane Justin MacInnis Alexander MacIntosh James MacIntosh Antigonish Halifax Antigonish Antigonish Antigonish Antigonish Antigonish

Arthur MacKinnon Douglas MacKinnon Longard MacLean Daniel MacNeil Roderick MacNeil Michael MacSween Bishop George Marskell Antigonish Antigonish Antigonish Antigonish Antigonish Antigonish Hamilton

William Matte John Maurice Lawrence McAuliffe Jack McCarthy Raymond McCarthy Alexander McDonald Gary McDonald Hull (Gatineau), QC London Peterborough Montreal Saint John, NB Alexandria Alexandria

Patrick McDonough Lorne McFarland Hugh McGettigan James McGillivray Jack McGoey Vince McGough Msgr. William McGrath Saint John Toronto St. John’s Antigonish Toronto Toronto St. John’s

James McGuire Bishop Paul McHugh Jack McIver Gerard McKernan William McNabb Thomas McQuaid Allan McRae Peterborough London London Glasgow, Scotland London London Alexandria

Thirty permanent members of the Scarboro Foreign Mission Society hail from Antigonish, the most of any diocese. The next greatest contributions came from Toronto (19), London (14), Hamilton (11), Ottawa (6), Kingston (6) and Alexandria (6).

September 2018/Scarboro Missions 135 NECROLOGY (Permanent members with home diocese)

Msgr. John McRae Pat Moore Robert Moore Edward Moriarty Joseph Moriarty Vincent Morrison Thomas Morrissey Alexandria London St. John’s Harbour Grace, NL Harbour Grace Charlottetown Harbour Grace

Francis Moylan Charles Murphy Leonard Murphy John O’Connor Francis O’Grady John O’Grady Paul Ouellette London Antigonish Kingston Toronto Ottawa Toronto London

Rogers Pelow Paul Pendergast Ronald Pete Louis Quinn Pierre Richard Roland Roberts Brendan Schultz Kingston Toronto Halifax Toronto Quebec City Victoria, BC Hamilton

William Schultz Hugh Sharkey Howard Shea Robert Smith William Smith Harvey Steele Craig Strang Hamilton Saint John Charlottetown Antigonish Moncton, NB Antigonish St. John’s

Desmond Stringer Francis Thornley Peter Toth Bishop Kenneth Turner Victor Vachon Richard Veltri Arthur Venedam Ottawa Toronto Hamilton Montreal Sault Ste. Marie, ON Thunder Bay Antigonish

Cleary Villeneuve Linus Wall James Walsh Lionel Walsh Clair Yaeck Joseph Young Alexandria Harbour Grace Toronto Antigonish Hamilton Antigonish

136 Scarboro Missions/September 2018 The work of God’s Spirit continues Building on our legacy

At the 14th General Chapter in 2017, delegates approved the disbursement of funds from the sale of its property at 2685 Kingston Road to the organizations listed below.

“In distributing these funds, we have a responsibility to honour the intention of our very generous benefactors to support the charism of Scarboro Missions. As a community we have therefore decided to use some of these resources as a legacy to promote the ministries that have been part of our charism but which we are no longer able to carry on solely by ourselves. Just as others have placed their trust and confidence in us, we are moved by their spirit of generosity in turn to commit ourselves to honour their intention and continue with that same generous spirit to share these resources by collaborating in the dynamic process of evangelization through others.” (Acts of the 14th General Chapter)

• Regis College, the Jesuit School of Theology at • To the Coady International Institute, Scarboro the University of Toronto, for a position to be known has donated three full scholarships for students from as the Scarboro Missions Chair for Interreligious the Global South in memory of Frs. Art MacKinnon Dialogue. As well, the John Mary Fraser Institute for SFM, Harvey Steele SFM and Jack McIver SFM. Practical Theology with the mission of interreligious • Citizens for Public Justice, which shapes public dialogue and social justice. policy debates through research and analysis, pub- • Canadian Conference of Catholic Bishops for lishing, and public dialogue. the work of the Episcopal Commission for Christian • Jesuit Forum for Social Faith and Justice for Unity, Religious Relations with the Jews, and small group reflection and action on Catholic Social Interfaith Dialogue. Teaching. • In honour of Scarboro missioner Fr. Clair • Mary Ward Centre to continue the work of the Yaeck, a pioneer in ecumenism, to support the work retreat team at our former Mission Centre. of the Office of Ecumenical and Interfaith Affairs, • Faith and the Common Good to continue Archdiocese of Toronto. the work of our Justice, Peace, and Integrity of • King’s University College, London, Ontario, Creation Office. for the Interfaith Peace Camp that welcomes 60 • Missionary Societies of Apostolic Life (MISAL) Jewish, Catholic, and Muslim children every summer. for scholarships for postgraduate programs. • Office for Refugees, Archdiocese of Toronto; Scarboro wants to continue its support of the mem- and Becoming Neighbours, a companion program bers of MISAL with postgraduate programs for their for immigrants and refugees with members of reli- members. As well, Scarboro continues to participate gious congregations. and in fact will host the next meeting of the MISAL • The regional conferences of Catholic Bishops members of the Americas in May 2019. for the animation of the Canadian Church in its mis- • Quebec Foreign Mission Society with whom sionary role; engagement with Indigenous Peoples we have collaborated in mission and, like us, is a in the pursuit of justice, healing and reconciliation; member of MISAL. and to promote reflection among Catholics on Pope Francis’ letter Laudato Si’. The following five organizations—Archdiocesan • University of St. Michael’s College for scholar- Pastoral Fund, Development and Peace, KAIROS, ships to promote the active participation of laity in the Roncalli Foundation, and Canadian Jesuits the Church; and for student formation at Intercordia International—all support community based initia- Canada, founded by Jean Vanier. tives programmed to benefit the poor and those most

September 2018/Scarboro Missions 137 Present Scarboro Missions Personnel Please note change of address as of November 2018: “At this time in our history we find Presentation Manor, 61 Fairfax Crescent, ourselves at the frontier of letting go. In a Scarborough, ON, M1L 1Z7. Ph: 416-261-7135

profound spirit of openness and acceptance Roger Brennan, Pastoral ministry, Archdiocese of Toronto as we diminish, we look to others to bear John Carten, Presentation Manor, Toronto the flame and grow into the new stewards of Gerald Curry, Parkland Retirement, Sydney, NS Shawn Daley, Canadian Armed Forces God’s mission, called to love and share all Omar Dixon, Itacoatiara, Brazil that we have and who we are, as we accom- Terry Gallagher, Presentation Manor pany the outcast, the stranger, the invisible Jim Gauthier, Presentation Manor and those of other religious traditions who Vince Heffernan, Presentation Manor Pat Kelly, House of Providence, Toronto have become our friends.” Luis Lopez, Tegucigalpa, Honduras 14th General Chapter, Scarboro Missions, 2017 Jack Lynch, Presentation Manor Tony Marsh, Presentation Manor Ron MacDonell, Linguistics, Roraima, Brazil in need. They will continue Scarboro’s outreach to Msgr. Ambrose MacKinnon, Presentation Manor the marginalized in the Global South: Joseph McGuckin, Casa San Lucas, Consuelo, DR • Pastoral Mission Fund of the Archdiocese of Raymond O’Toole, FABC, Hong Kong Toronto to assist missionary sisters and priests with Tom O’Toole, Presentation Manor projects directly related to evangelization. Also to Tim Ryan, Toronto support the work of nine Yarumal missionary priests Russ Sampson, Presentation Manor in Cambodia and Thailand. Gerry Sherry, Presentation Manor • Development and Peace, the official develop- Melvin Stevens, Loyalist Residence, St. Catharines, ON ment organization of the Canadian Catholic Church. Gerard Stock, House of Providence, Toronto • KAIROS Canada, which unites 10 Canadian Brian Swords, Presentation Manor churches and religious organizations in a faithful Mike Traher, Presentation Manor ecumenical response to the call to justice. John Walsh, Presentation Manor • Roncalli International Foundation, which David Warren, Pastoral ministry, Archdiocese of Toronto manifests God’s compassion to the most destitute people of the developing world. “Although the diminishing numbers of the • Canadian Jesuits International which does Institute has provoked the decision to forego awareness raising and advocacy in Canada, and supports partnerships in the Global South.∞ accepting any future candidates for the priest- hood, it is vital that you continue to promote the Missio ad gentes, which is the founding charism of the Scarboro Foreign Mission Society. This could involve supporting other institutes clearly engaged in this task, as well as young Churches in mission lands or even local dioceses whose character is primarily missionary.” L-R: Msgr. Ambie MacKinnon, Ecuadorian Fr. Ivan Campana of the Excerpt of a letter dated July 20, 2017, from Yarumal Foreign Mission Society of Columbia, and Fr. John Walsh in Fernando Cardinal Filoni, Prefect of the the community dining room. For the last number of years Scarboro Missions has welcomed members of other foreign mission societies Congregation for the Evangelization of Peoples, to live at the central house in Toronto while they are in Canada for acknowledging receipt of the Acts of language studies, sabbaticals, and post graduate training. Scarboro Missions’ 14th General Chapter, 2017.

138 Scarboro Missions/September 2018 FROM THE GENERALFROM THE COUNCIL GENERAL COUNCIL

Our heartfelt gratitude

Fr. Jack Lynch Fr. Mike Traher Fr. John Carten Superior General Vicar General Councillor

n his letter to the Romans worked with us to carry out our we have been evangelized by so St. Paul writes, “I thank my ministries in Asia, Africa, Canada, many and we give thanks for the God through Jesus Christ for the Caribbean, and Central and ways and occasions in which the Iall of you, because your faith is South America, we would never Spirit was present calling us to a being reported all over the world. have accomplished what we did. new way of being in relation to God, whom I serve in my spirit We have been more than ably God and to all of humanity. That in preaching the gospel of his Son, assisted in Canada and overseas continues today and hopefully is my witness how constantly I by many Scarboro lay missioners with our minds and hearts open remember you in my prayers at all and by congregations of Canadian we will be touched and moved times.” women religious who by their by the Spirit present and active in Paul has always been a accompaniment not only assisted, human history. paradigm for us, an exemplary but in fact sensitized us to a It is an impossible task to begin missionary. His gratitude to feminine perspective, to a new to name all the people that should people around him and to his col- reading of the Gospel and, above be thanked, but we can assure laborators in mission is always one all, to what Jesus taught us about you that we will continue to give of the first things he acknowledges inclusivity. Congregations include thanks every day for all who in his letters. From the very first the Grey Sisters of the Immaculate encouraged and challenged us, day that we began our formation Conception, Sisters of Notre Dame, supported and collaborated with as Scarboro missionaries we were Our Lady’s Missionaries, Sisters us, and evangelized us. reminded and encouraged to pray of St. Joseph, Sisters of St. Martha, Like St. Paul our gratitude is daily for our benefactors. We have Sisters of Providence and the both extensive and inclusive. What done that and we will continue to Sisters of Zion. Paul wrote to the Corinthians, we do that until the last of us is called We give thanks to our gracious say to each of you: “Grace to you home to God. God for inviting us to participate and peace from God our Father At the same time, we want to in God’s mission and then gifting and the Lord Jesus Christ. I give acknowledge a profound debt to us with the Holy Spirit to guide thanks to my God always for you a significant number of collab- and accompany us. As we have because of the grace of God that orators in Canada and overseas reflected on our experiences, it has been given you in Christ Jesus, where Scarboro personnel have is clear that mission is a very for in every way you have been ministered and were received. In dynamic process by which we as enriched in him, in speech and Canada we have to begin with our evangelizers are in turn evangel- knowledge of every kind—just as families and network of friends ized by the Spirit of God working the testimony of Christ has been and benefactors who have been in the people to whom we are sent. strengthened among you, so that our partners in mission through We have become so very con- you are not lacking in any spiritual their prayer and financial support. scious that we encounter Christ gift as you wait for the revealing of We owe a great deal to those not only in prayer and in the our Lord Jesus Christ.”∞ who formed and prepared us communal moments of joy and for crosscultural mission both hope, but also in the wounded in Canada and overseas. Also points of humanity, in the econom- without the loyal employees who ically poor and disadvantaged. Yes,

September 2018/Scarboro Missions 139 PLEASE NOTE! Scarboro Missions has a new address!

In November 2018, Scarboro Missions will be leaving 2685 Kingston Road and moving to Presentation Manor, a seniors residence in Scarborough, Ontario. The General Council, Financial Affairs Office, and Archives will operate out of Presentation Manor.

New address 61 Fairfax Crescent Scarborough, ON, M1L 1Z7 Tel: 416-261-7135

140 Scarboro Missions/September 2018