A month after becoming Bishop of Calgary, I travelled to Rome with the Western Bishops on our Ad Limina Apostolorum visit to the Vatican. It was my first such experience as a bishop. It is the historical practice of the local church in the person of the bishop coming from the limits of the universal Church, crossing the threshold of Rome to encounter the successor of Peter, the Bishop of Rome.
What is involved in preparing for such a visit? First, the local bishop prepares a report which summarizes the status of the diocese. It is called a Quinquennial Report and it contains statistics, commentary and analysis that describe 20 key areas of diocesan life. For example: the general status of the diocese, liturgy and sacraments, clergy, religious life, vocations, catechesis, Catholic education, finances, social justice, immigrants and refugees, etc. Bishop Henry oversaw the assembling of this 70-page report that was sent to the Vatican in the fall. It contains valuable information which has helped me to appreciate the size and scope of the Diocese in addition to seeing the challenges we face in planning for the future. Some of this statistical information is found on the next page.
The actual week-long visit began with meeting Pope Francis, then the heads of Congregations and Dicasteries throughout the week, the celebration of mass at the four major basilica churches in Rome: St. Peter’s, St. John Lateran, St. Mary Major and St. Paul’s. There was also the opportunity to get to know the other 24 western Bishops through informal discussions and the sharing of meals. The food and wine of Rome always seems to invite such conversations. In many ways one might describe it as a pilgrimage. A busy daily schedule, but one that is marked by some very profound moments of faith.
The visit began with an early morning mass on Monday in the crypt chapel at the tomb of St. Peter. We then met with the successor of Peter, Pope Francis for a two-and-a-half hour meeting in which he invited us to propose questions and topics for discussion related to our ministry as bishops in Western Canada. These included our relationship and ministry with indigenous peoples, refugees and immigration, young people and the influence of our secular culture, vocations, the need for the vital witness of religious life and how we might in our own dioceses strengthen our communion with him as the Bishop of Rome.
Pope Francis was open and honest at the outset by saying that he “didn’t have all the answers, but was willing to share from his own experience.” His pastoral style was one of affirmation, encouragement and persuasion. The wisdom and advice he imparted was wide ranging. He stated that, as bishops, we need to adopt and integrate a missionary mode of encounter with our people, to welcome immigration of refugees and their culture as a gift, to listen to young people and work for them, to be open to accompany our people, to be men of prayer, deep sustained prayer through the Holy Spirit, to be open to consultation and discernment, and finally not to be afraid to take risks. When greeting the Pope personally, I said that I had only been the bishop of Calgary Diocese for exactly four weeks. He looked somewhat surprised, and then pointed his finger at me and said — “Did I do this to you?”— at which point we both laughed. We all came away from this experience feeling that we were talking with a brother bishop.
Our meetings with the various Congregations offered the same collegial spirit of dialogue on many pastoral issues that we face in Canada around secularism, education, healthcare, immigration, physician assisted-suicide, media and communication. The universal dimension of the Church’s pastoral outreach and the common moral and social issues faced throughout the world were often shared in light of the Canadian issues that we raised for discussion.
The spiritual moments of this pilgrimage were also very important: the celebration of mass at the four basilicas, a tour of the Scavi excavations where the tomb and bones of St. Peter were discovered, and having the opportunity to visit other historic churches that contain the relics of saints or artwork that depict our Christian faith. It is known as the eternal city not simply because of its long history but for the living witness of faith that is found within its city walls.
Upon my return from this Ad Limina visit I shared some of these highlights with the priests at the Chrism Day conference. I said that the Diocese of Calgary will benefit from this visit in various ways but especially in being aware that the Church is universal and that this reality must always be present not only through my ministry as the successor of the apostles, but in being open to receive the gifts that the universal Church has to offer us here locally. I trust that these fruits of the Ad Limina Apostolorum visit will serve our diocesan pastoral planning initiatives in the future.
Statistical Highlights from the Quinquennial Report
Here are some exciting statistics from the Quinquennial report, presented during Bishop McGrattan’s Ad Limina visit to Rome, which shows our growing and changing landscape as we continue to share the good news of the Gospel. Below is a section of the table on the General Information requested by Rome:
The increase in the total number of Catholics in our diocese is substantial over the last fifteen years (showing a 37-50% annual growth). The sacramental data over the past fifteen years has been generally unchanged and matches population growth: the data shows more baptisms and initiatory sacraments as the Catholic population has increased. Marriage numbers, however, have declined greatly.
Other interesting points of data detailed in the report include the growing numbers and the involvement and importance of lay groups in the Diocese; an unfortunate decrease in the number of women joining women’s religious orders; and interesting trends emerging as we look at other Christian groups such as conservative Protestantism, conservative Anabaptists (Hutterian Brethren, Church of God in Christ, Mennonite) and Eastern Christianity (Orthodox, Oriental Orthodox) as they continue to increase in their number of churches and adherents; and finally, non-Christian groups are also generally growing in our diocese, with growth in Islam and Sikhism.
☩ Most Reverend William T. McGrattan, D.D.
Bishop of Calgary
The whole church goes on retreat for six weeks about a month and a half after the Christmas season. This annual spiritual renewal prepares us for the celebration of Christianity’s most fundamental belief: Jesus was raised from the dead and is Christ, the Lord. We need to see this event from both sides – before and after – because each side of the story is incomplete with out the other.
The word Lent comes from the Anglo-Saxon word that means “springtime.” And while the season acquired its name because the greatest part of Lent usually falls in the month of March, which is also the month of the spring solstice, it is the spiritual meaning that we must concern ourselves with. Lent can be seen as a springtime of the soul – a time of growth in the faith and a time to nurture the faith that is already present. It is a time of spiritual preparation, reflection, growth and change.
It is customary for the faithful to include fasting or restriction of some of their favourite foods or drinks during the forty days of Lent. It is also customary to spend more time in prayer and meditation, and to make personal sacrifices in the spirit of the season. Everyone is encouraged to seek God’s love in meaningful ways.
The forty days of Lent is a time in which we do penance, fast and pray to prepare ourselves for the resurrection of Our Lord; and also to remind us of His own fast of forty days before His Passion. The Lenten season begins officially on Ash Wednesday, and ends with the evening mass of the Lord’s Supper on Holy Thursday.
On Ash Wednesday the spirit of Lent is embodied with the signing of our foreheads with ashes. All are reminded to be sorry for sin and to do penance, but not in a spirit of showy sadness or inward despair, but in humility, sincerity and inner joy. Knowing that God desires to forgive, to heal, and to share with all people His own divine life. Also, He asks us to discipline our passions gladly and with confidence of victory. Therefore, the Church encourages us to do some acts of penance – fasting, abstinence, and almsgiving.
Purple is the colour associated with the season of Lent and is prominent in the vestments and church decorations. It is a colour reminiscent of royalty and repentance. It reflects the serious and somber nature of this time in the life of the Church.
During Lent the joyful acclamations of “Alleluia” and “Glory to God” disappear from the liturgy. Similarly, the holy water fonts are emptied. Stones may be placed in the fonts, so as to cause those who approach to dip their fingers and make the sign of the cross to reflect on the sadness of Christ’s passion and death, and the reason that necessitated it – our sins. The ritual actions to which we are very accustomed, but perhaps have given little thought to or taken for granted, are now taken away so that we may better appreciate them and await their return when Jesus rises triumphantly on Easter Sunday breaking the bonds of sin and death.
The season of Lent describes mankind’s striving, failings, and finally salvation. The story that we recall as we commence Lent, is unfinished. Although Jesus has achieved our redemption, each human being must appropriate it to himself. To accomplish this, Jesus asks us to follow His example. To be another Christ means to serve our brothers and sisters around us, and by way of sacrifice – the spirit of the Lenten Season – to apply the fruits of the Redemption to our lives.
The message of Easter — of the resurrection of Jesus – takes us beyond the cross to the joy and hope that comes from knowing the Risen Lord. It was Christ risen that allowed his disciples to fully know that God exists, that there is a future for every human being, and that our cry for unending life is indeed answered in Him. This is the real message of Easter!
Images of Jesus’ passion, the carrying of the cross, and the acceptance of the Father’s will in sacrificial love have moved many in our diocese to see the suffering face of Christ in the refugee families that we have welcomed and supported. God moves us in faith to act with the same love that our Lord offers for the entire world. It is a love that restores dignity for those who have been exiled from their homes, transforming strangers into neighbours, and calling us to respond with compassion and care to those who are suffering and vulnerable. This is a true sign of the Easter faith which caused the disciples not to proclaim the tragedy of Jesus’ death but rather the sharing of his resurrection, the promise of eternal life with joy and confidence through the gift of the Holy Spirit. Jesus revealed himself to the disciples in so many tangible ways especially in the enduring gift of himself “in the breaking of the bread“ – the Eucharist. He also commissioned Mary as the “apostle (the one sent) to the apostles,” to bring this good news of the resurrection to the world. He invites us like Mary to enter the tomb, to enter into the mystery which God has accomplished with his vigil of love. To enter into mystery means the ability to wonder, to contemplate; the ability to listen to the silence and to hear the tiny whisper amid great silence by which God speaks to us [cf. 1Kings 19:12] Like Mary we need humility to enter into this mystery. To know with confidence that our search for truth, beauty and love is fully revealed in the risen Christ. May our witness of this sacred mystery revealed in the dignity of each human person, silence the deafening call for euthanasia and assisted suicide in our country of Canada.
Easter calls us to promote with renewed vigor the sanctity of human life with grateful and joyful hearts. Easter calls us to move beyond the tomb with conviction to share the good news of the Resurrection with one another. Easter calls us to courageously follow Jesus Christ, the risen one, and to boldly proclaim that out of darkness and suffering come new life. This Easter let us rise up to meet the world and our culture of death with the witness of our faith. It is my hope that we discover new ways to share this Easter faith, the Good News of Jesus’ resurrection.
☩ Most Reverend William T. McGrattan, D.D.
Bishop of Calgary
Good Friday 2016 Jubilee of Mercy Message
Headline in the Windsor Star - September 27, 2013 - "Removal of Cross Triggers Sadness"
A large steel cross which loomed high above the Ouellette Avenue entrance of Hotel-Dieu Grace Hospital since the building's 1962 grand opening came down Friday, while a group of about 50 protesters expressed their sadness by reciting prayers, psalms and the rosary… The religious artifacts were removed because starting Tuesday the downtown medical site will become Windsor Regional Hospital's Ouellette Campus and will no longer be connected to its roots of the past 125 years with the Catholic religious community.
Many today cannot bear to look at the cross and the crucified one. They regard displays of the cross in public to be no longer appropriate and they want to remove them.
But such attitudes of advanced secularization in a pluralistic society must be questioned -it is not only a denial of the importance of history but it raises a series of questions:
Has suffering no longer a place in a world of wellness?
Do we push suffering away and suppress it?
What would our world be missing, especially what would the many who suffer be missing if this sign of love and mercy were no longer permitted to be publicly visible?
Should we no longer be reminded that: "By his wounds we are healed?"
To believe in the crucified son is to believe that love is present in the world that it is more powerful than hate and violence, more powerful than all the evil in which human beings are entangled.
"Believing in this love means believing in mercy"
Calvary sets in consoling relief the experience of all who suffer, whether the nightmare of physical pain or the emotional trauma of significant loss or the prospect of imminent death.
The human Jesus, struggling to come to terms with the reality of his predicament, echoes every human experience of suffering and of loss and reflects the complexity and confusion of emotions that attend all those caught in the slipstream of pain and loss and death.
Today, in homes and in hospitals all over Canada, those who experience pain and desolation in whatever form, all those who like Mary stand at the foot of the cross, will sense something of the complexity of emotions that were present on Calvary: the same confusion, the same disillusionment, the same desolation, the same anger, the same reproach.
How many indeed this Friday will, in whatever shape or form, echo the great lamentation of Jesus as he died on the cross: My God, what have you done to me, answer me?
All who are suffering in whatever form this Good Friday, all who struggle to make sense of what, by any human estimate, seems to be senseless will find an echo of their pain in the sufferings of Jesus because the contradiction of the cross is that what it represents, the sufferings of Christ, continues to save and to heal and to comfort.
Contemplating Jesus on the cross brings comfort and resilience and strength to those who need it. And it reminds us that it is through his suffering that everyone and everything is redeemed, that the power and the presence and promise of God are now accessible to us in our suffering and in our need.
In the pierced heart of his son, God shows us that he went to extremes in order to bear, through his son's voluntary suffering unto death, the immeasurable suffering of the world, our coldheartedness, and our lack of love, and sought to redeem them.
By means of the water and blood streaming from Jesus' pierced heart, we are washed clean in Baptism of all the dirt and muck that has accumulated in us and in the world; and in the Eucharist, we may always quench our thirst for more than the banalities that surround us and, in a figurative sense, satisfy our thirst for more than the "soft drinks" that are offered to us there.
Thus with Ignatius of Loyola's prayer Anima Christi (the Soul of Christ) we can say:
Soul of Christ, sanctify me
Body of Christ, save me
Blood of Christ, inebriate me
Water from the side of Christ, wash me
Passion of Christ, strengthen me
Good Jesus, hear me
Within the wounds, shelter me
from turning away, keep me
From the evil one, protect me
At the hour of my death, call me
Into your presence lead me
to praise you with all your saints
Forever and ever
Kiss the cross on this Good Friday, not for God's sake but for your own.
☩ Frederick Henry