No. 450 January 2006
On November 23, a press conference took place in Ottawa where it was announced that an agreement in principle had been reached between the Government of Canada, legal counsels for former students of Indian Residential Schools, legal counsels for Church entities (including 41 Catholic entities) and other representatives of former students, including the Assembly of First Nations and other Aboriginal organizations.
The agreement in principle includes monetary compensation (labelled a common experience payment) for every former student of an Indian Residential School in addition to funds committed to improving the current ADR process for claims of serious abuse, support for healing and reconciliation, support for a Truth and Reconciliation process and commemorative activities. The total dollar value of this agreement is $1.9 billion.
This agreement in principle is awaiting court approval, although its announcement is very good news indeed.
The group of 41 Catholic organizations engaged in these discussions expressed their satisfaction that the Assembly of First Nations (AFN) and the Government of Canada have announced their acceptance of its proposal for healing and reconciliation submitted earlier this year.
Sr. Gloria Keylor, a spokesperson for the group of Catholic entities, said “instead of being continuously involved in litigation, we can now return to the very fundamental reasons for the existence of our organizations, which is the use of our resources and people to promote and foster right relationships, built on mutual respect and integrity, with Canada’s Aboriginal community and all peoples.”
The proposal from the Catholic entities is part of the overall agreement reached by former Supreme Court of Canada Justice Frank Iacobucci, who was leading discussions on behalf of the federal government with groups involved in Indian Residential Schools issues.
“This historic agreement would not have been possible without the ongoing efforts of AFN National Chief Phil Fontaine, and Indian Residential Schools Resolution Deputy Minister Mario Dion,” Sr. Keylor said. “It is a major milestone on the path to righting some of the wrongs of the past, and will facilitate closure and the ability for all stakeholders to move forward in harmony.
For the 41 Catholic entities, many of which are congregations of men and women religious, the serious and significant commitment to the negotiation process and the willingness to participate in healing and reconciliation activities indicate their dedication to just and lasting resolution of this part of Canada’s history, especially since thousands of their members dedicated their lives to assisting First Nations people.”
The purpose of this report is to let you know that on Tuesday, December 06, 2005 the 41 Catholic Entities met in Calgary. As you will recall in March of 2005 they presented to the Government of Canada a proposal which would see a resolution to the various litigation issues that have preoccupied several dioceses and religious communities. Within the last month a series of meetings has led to the Government of Canada and the 41 Catholic Entities signing a Memorandum of Understanding. On Tuesday, the 41 Entities voted to ratify the Memorandum of Understanding which was part of the larger Agreement in Principle between the Federal Government, the various Churches and the Legal Counsels representing the former students of the Indian Residential Schools. The Entities also gave the Negotiating Team permission to finalize a Settlement Agreement between Canada and the 41 Catholic Entities which would eventually require the signatures of representatives of the 41 Entities. Without going into great detail the Settlement Agreement will see the Catholic Entities committing to three things:
1. To contribute 29 million dollars in cash to a Healing Fund which would fund ongoing efforts at healing and reconciliation;
2. To contribute 25 million dollars over the next 10 years in Ministry in Kind (this means that various accepted ministry initiatives taken on by the various; religious communities and dioceses in regard to healing and reconciliation)
3. To provide leadership and support to a national campaign to raise 25 million.
In return the Government of Canada will give us full indemnity for all claims arising from our involvement in Indian Residential Schools and will be responsible for paying 100% of the compensation costs arising from litigation. The current plan is for the Settlement Agreement to be signed by March 31, 2006. As we receive information and are able to disclose it we will keep you informed.
The various Oblate units (St. Paul’s, Grandin, Manitoba, St. Peter’s and OMI Lacombe Canada) are full participants in this Settlement Agreement. What it means for us is that once we honour our obligations to contribute resources to the Healing Fund, what remains of our resources and energy can be devoted fully to our ministry and community life. A major part of our ministry is with the Aboriginal Peoples and this commitment will continue with a focus on Healing and Reconciliation.
This moment is a moment of celebration for us as a Province. It is an occasion for us to give thanks to the many people – Oblates and others who have made this day possible. It is an occasion for us to give thanks to God and to ask God to continue to bless our efforts at being Good News in our community life and ministry. It is also an opportunity for us to once again invite others to share in our charism – in our community life and our mission and ministry.
The Jubilee Fund was founded in 1997 by the Oblates of Manitoba and several other religious communities and Church groups. The Fund was a project for the Jubilee Year; it was intended as a positive step that Christian communities and other faith groups could take in order to put their investments at the service of the people we were founded to serve: inner city people, immigrants and refugees, aboriginals, people with disabilities, others who survive on low incomes – those who have difficulty getting loans from normal financial institutions for a lack of capital.
Since its official launch in the year 2000, the Oblate investment in the Jubilee Fund has supported projects as diverse as inner city housing, Manitoba’s only bilingual day-care, a co-operative for Aboriginal women who make star-blankets, and training programs for Aboriginal and inner city residents. The Jubilee Fund is a new way of extending the Oblate mission to the economically and socially marginalized – “The poor with their many faces”.
After consultation with several over a period of many months, the Province’s Executive Team took the initiative for this first gathering, extending an open invitation to all Oblates and associates through the local communities. Those attending included Nicanor SARMIENTO, Robert Smith, Roy Boucher, Pablo Feeley, Margot Lavoie, Dominique Kerbrat, Jesunesan Philippiah, Karen and David Sax, Joanne Chrones, Brian Zimmer, Diane Lepage, Syl Lewans, Nestor Gregoire, Glenn Zimmer, Otto Rollheiser, Jim Fiori and Doug Jeffrey.
There would be many ways to summarize the spirit of this unique gathering. One such expression comes from the last General Chapter: “Like Jesus walking along the borders of Samaria, we too are standing before different understandings of culture, ethnicity, religion and gender … Our task is to be missionaries in this new, pluralistic, sensitive and complex reality … to enter more fully into … the lives of the poor.” Accordingly, participants spoke frankly, insightfully and hopefully about a specifically Oblate (both prophetic and missionary) response to needs within society and where the Church expects us to be, but doesn’t always want us to be.
Among the many, many perspectives which were discussed, perhaps three themes stood out. First of all, the so-called “mission project” is primarily about a way of thinking, even a changing of one’s way of seeing and conversion of our personal attitudes, which happens especially through our interaction. Secondly, this effort can be at the service of animation, both within Lacombe and beyond. Thirdly,”Mission within Secularity” as common ground might take on very diverse forms throughout the different parts of the Province. Although the shared imagination for mission within Canada might be quite similar, the actual response could vary greatly.
Although the responsibility at this time for furthering the conversation rests among those who met recently, above all “Mission within Secularity” is, and must be, a Province-wide effort. The participants saw it as urgent to invite more of the membership into the continuing discernment and the eventual creation of specific ministries; and at the same time, to ensure that further action steps are taken during the interim. To this end, two Oblates, Jesunesan Philippiah and Pablo Feeley, offered to work together as coordinators. A full report of the two days of intensive discussions is being prepared and will be available to all.
The meeting ended with enthusiasm, renewed hope, several personal commitments and perhaps most noticeably, deepened gratitude for belonging to OMI Lacombe Canada in its missionary and community life.
We have noted with dismay the continued harassment and embarrassment of Bishop Paul DUFFY, OMI, the Bishop of Mongu, by the Zambian immigration officials. A pattern has now clearly emerged in the way these government officials have maltreated Bishop Duffy. Each time Bishop Duffy has spoken out on one or another topical issue affecting the nation, especially on the Constitution Review process, he has been subjected to unfair and rude treatment by Immigration officials at the International Airport when he returned to Zambia. These occasions have been recorded and we can therefore substantiate our claim.
Recently, however, the same immigration officials did not wait until the bishop left Zambia in order to harass him on his return. They did their work, obviously on orders from above, right in Mongu and demanded to see his papers.
Bishop Duffy has spoken out on several occasions on behalf of Zambians, particularly the poor of Mongu Diocese and the Western Province, the poorest in the country. Though an American Missionary Oblate, Bishop Duffy has chosen to live and work among the people of the Western province and, God willing to die there. He holds a resident’s permit, which obviously the Immigration officials don’t have much regard for. It is shameful that our government should treat this gallant missionary in such a cowardly and unseemly manner, so obviously intended to silence and intimidate him and the leadership of the Catholic Church in Zambia.
The Catholic Bishops in this country are interested only in the greatest and common good of this great nation and its citizens not in political power or their personal aggrandizement. In their search and service of the common good ZEC (the Zambian Episcopal Conference) has cooperated and continues to cooperate with the Government of the day regardless of who is there. ZEC will also continue, whenever necessary, to raise our voices in defence of the voiceless and the poor as Bishop Duffy has done in the recent past.
In this prophetic role let nobody make the mistake of thinking that we shall be cowed by strong-arm tactics and driven into silence by actions such as those used on Bishop Duffy by the Immigration Department.
We challenge and urge the Ministry of Home Affairs to get to the bottom of this matter and bring to book the officers responsible for harassing Bishop Duffy as well as other officials who violate people’s rights with impunity. It is impunity that fuels the cycle of human rights violations and this must stop if Zambia is to take its place among civilised nations. Government and politicians should be in the forefront of defending people’s fundamental human rights, liberties and freedoms otherwise we revert to the law of the jungle where might is right and only the fittest survive. The Government and politicians must also defend the citizens’ right to criticise even the Government. ZEC’s criticism of the Government’s handling of the constitutional review process should not be construed as “anti-government.” By the same token it is the right of ZEC to contribute to the national debate on the constitution, as it is the right of Bishop Duffy to express his opinion on the Government’s performance in alleviating poverty in the country in general and Western province in particular.
A number of suggestions were made regarding where our youth ministry could focus. They included:
The group was clearly aware that this initiative would need time, resources, planning and strategising in order to succeed. Three recommendations to the provincial Council were made in this regard:
- That a Youth Committee for the province be established to drive this initiative.
- That steps be taken to release two Oblates for this ministry as soon as possible.
- That steps be taken to look for finances for this important ministry.
The consensus of the group was that this initiative could be the mustard seeds that will grow into something great for the evangelisation of young people.
On November 29, Durban’s Daily News published a lon article about the Oblate priest who had touched so many lives in his priestly ministry. The article described Fr. Danker’s surprise at being asked by his superiors, shortly after his ordination, to attend a conference in Rome of the Young Christian Workers (YCW) movement.
Following the meeting in Rome, he spent the next 18 months in Paris, Belgium and London, learning more about the movement for young workers. He carried that experience back to South Africa where he engaged in youth ministry in the 1950’s and 60’s.
On his return to Durban, he set up a YCW branch in Congella, where groups of young people would meet and "reflect on life in the light of the Gospel". His Sunday night "folk masses” were very popular with young and old alike.
He also arranged social activities for the youth. His “discotheques” attracted as many as 400 young persons on any Saturday evening.
He continued this work for 15 years, assuming national responsibility for the YCW movement. He also encouraged boys to enter religious life and over the years, 36 entered the priesthood, with four becoming bishops. A fair number of girls joined various communities of nuns too.
The apartheid years brought new problems for Fr. Danker’s ministry. He was harassed for having children of mixed races interacting socially. After taking part in anti-apartheid protests in Durban together with the late Archbishop Denis HURLEY, his passport was withdrawn and he was barred from leaving the country for six years.
In 1972, he was appointed parish priest at Assumption Parish in Umbilo. After four years at Assumption, he was appointed Provincial of the Natal Province.
Since 1983, he has been pastor at St. Anne’s in Sydenham. In his 22 years there, he has experienced great changes in South African society. "When I came here, people of colour were still restricted in where they could live. Entertainment and recreation facilities were limited but a vibrant community spirit developed," he says. "Now, many have moved away to other areas, considerable numbers of especially young people have emigrated and mores have changed. Almost one in two babies I baptise is born out of wedlock.”
Other serious problems he mentions are the increase of drug use and domestic problems. Nevertheless, he feels the parish community is still very much alive with a generous, deep-seated faith. Large numbers of children and teenagers are involved in many kinds of parish activities.
Required to resign as pastor when he turned 75, Fr. Danker now awaits the appointment of his replacement. As for himself, he does not see himself wasting the time he has left. He states that he will enjoy gardening and caring for his pet dog. "The church may want to use me in some other way when I leave St Anne's."
With its focus on establishing, organizing and animating for the long term, the Pastoral Team for Youth and Vocations of the Oblates of Mary Immaculate in Puebla decided to make its first moves by putting together an EXPOMI during October, the month dedicated to the missions.
After a couple of meetings, the work teams were organized. Concretely, there were three teams working in three sections: the Mission of the Universal Church, the Mission of the Missionary Oblates of Mary Immaculate in Mexico and in the world, and the Mission of the Laity. This required much research and consultation of documents. Here the Internet was very useful – for consulting the Sacred Scriptures, for questions and discussions, but above all, for fostering the imagination to find ways of creatively and graphically presenting their subject matter in posters.
Besides the investment of time and a bit of economic resources, there was the challenge of coordinating and working together as a team. During this time, they learned much, not only to tolerate and accept the opinion of others – the community is made up of adolescents, although there are a few a bit older – but also to place themselves within the Mission of the Church, especially with the work of the Oblates. It served to build their enthusiasm for the missions.
Besides actually putting together the EXPOMI, three members of each team prepared themselves to share with the chapel folks the fruit of their work. One shared about the Church; another, about the Oblates; and the third shared about his experience in the missions and in the work of the Congregation. This group of enthusiastic and restless youth showed what can be done through a coordinated effort. (OMINFORMA, November 2005)
The school has as its goal the fundamental values of the Congregation of the Missionary Oblates of Mary Immaculate -- the preferential option for the poor – drawn from the motto of the Founder, St. Eugene de Mazenod.
In 2005, the school celebrated 50 years in the service of evangelization and education. It celebrated the occasion with great rejoicing among the former students, teachers, and workers who make possible this work.
The Oblates remain present in the school in the persons of Fathers Alejandro OSORIO and Arturo SMITH.
This incident involving an Oblate of Mary Immaculate is just one abduction in a series of such crimes being carried out mostly by street gangs and others in an effort to destabilize the country ahead of elections. It is not unusual for the kidnappers to torture their captives while they wait for family members to pay a ransom for their release. Last April, at least 130 people were kidnapped in the capital city of Port au Prince. The kidnappers do not discriminate: they abduct both Haitians and foreigners.
After working in fishing villages in Sri Lanka and plantations in Malasia, Fr. Caroff has developed in the Philippines, since 1981, numerous programs for the rehabilitation of devastated terrains on the Island of Mindanao.
His abduction by Muslim rebels on the island in 1991 did not put a damper on his activity. As soon as he was freed, Fr. Cardoff undertook, in 1993, the development of a 9 hectare zone in a savannah ravaged by bad weather in the province of North Cotabato.
Within five years, a pilot project undertaken at Bugwak in extremely difficult conditions led to the establishment of Galilee Farm, since then a place of work and enlightenment for the inhabitants of the region.
In order to evaluate the needs and the obstacles, a major study was carried out in 1993. In the radius of one kilometre, 105 families were visited and questioned. This research revealed the problem of a poverty maintained by a weak level of education; the exploitation of farmers by the powerful businessmen of the region; an almost non-existing network of roads, making it impossible to transport products to market; the erosion of the soil by bad weather and deforestation which saps the soil of its natural wealth.
To these problems, one can add inadequate state aid (neither sanitary services nor a budget for the improvement of the highways); insecurity because of bandits; the instability of laws protecting farmers who can, at any moment, be evicted by proprietors; the fluctuation of prices, and harsh, unpredictable weather. As far as health care is concerned, the inhabitants have access only to medical services that are far away from them. During the rainy season, their water is polluted and drinkable water is limited. Finally, there are all of the internal problems in the communities such as jealousy, competition, gambling, etc., which prevent the creation of solidarity in bad times.
Rather than setting up seminars on agricultural theory or continuing “to cry out in the desert” to get some help, Fr. Caroff decided to create a pilot farm, by way of example, a project that could freely be copied and reproduced by farmers who wanted to improve their lot.
The farm has 25 salaried employees under the guidance of 7 persons who have received special training. What they have in common is that they all come from disadvantaged families.
If self-sufficiency is a goal, another objective is the demonstration of farming methods. There are numerous visitors: neighbouring farmers and students from regional colleges (agricultural and otherwise).
Fr. Caroff hopes to restore nobility to the working of the land and to help lessen the rural exodus. Rather than diminish the number of “mouths to feed,” he simply asks this question: “Why not try to harvest as much as possible the wealth of the land by making it all the more productive?” (see http://bugwak.free.fr/)
The Federation of Asian Bishops' Conferences is a voluntary association of episcopal conferences in South, Southeast, East and Central Asia, established with the approval of the Holy See. Its purpose is to foster among its members solidarity and co-responsibility for the welfare of Church and society in Asia, and to promote and defend whatever is for the greater good.
Archbishop Quevedo’s first major task will be to prepare for the Asian Mission Congress to be held in Thailand in October 2006. Organized in cooperation with the Congregation for the Evangelisation of Peoples, the event is expected to draw more than 1,000 delegates.
My love, concern, respect and appreciation for the Oblates goes back to my baptism by an Oblate. All my parish priests at Wattala were Oblates. At St. Joseph’s College, I was brought up by Oblates. I remember some of them with the highest regard: Fathers LEGOC, LEJEUNE, COORAY, Francis FERNANDO, etc.
I was taken by Fr. Thomas Cooray (later Cardinal Archbishop of Colombo), who was my spiritual director, to Archbishop MASSON, OMI, when I wanted to join the priesthood. Archbishop Masson wanted me to enter the Minor Seminary. I was not happy with that idea since I was an adult and had taught at St. John’s College, Demtagoda. I had also served at a military camp at Diyatalawa. Archbishop Masson accepted on a certain condition, namely, if I knew enough Latin. I was examined by Fr. Cooray and was given a few passages from Caesar’s Gallic Wars to be translated. I gave the free translation that I had studied in class.
I was accepted at St. Bernard’s Seminary. Fr. GUEGUEN, OMI, was the Rector and Fr. Legoc was the acting Rector. They understood my situation as a late vocation. Then, after the diaconate, I had to tell Fr. FORTIN, OMI, that I might not be able to say Mass, as I had not drunk any wine all my life. So he instructed the sacristan to give me a teaspoonful of wine until I qualified to take a tablespoonful of wine on an empty stomach.
I found that the Oblates with whom I had dealings were men of God with understanding hearts. I remember when I was in the seminary, my mother came to see me on a non-visitor’s day. The Dean had to inform the Rector, who sent her word that it was not the time for visitors. My mother, who was very outspoken, asked the Brother to tell the Rector that she was not a visitor but a mother. Then the Rector allowed her to see me.
To me, the Oblates are my dear brothers in religion and I have the highest regard for them. They put the country before their Congregation, e.g., starting a Minor Seminary, even prior to having a novitiate for the Oblates. None of our other missionaries placed the country before their Congregation. (Colombo Province Newsletter, July-September, 2005)
In 1950, Fr. Yves BERTRAIS, OMI, arrived among the Hmong people on the “Mountain of the Wild Cow,” in the village of Kiukiatiam (Luang Prabang, Laos). About eighty families, following the example of the shaman Zam Nob and of the village chief, Tsav Ntxaij, were asking to become Christians.
In 1958, when Fr. Mario Borzaga took over the post, it was almost all Catholic. Two years later, Mario and his catechist, Xyooj, disappeared in the forest. Their bodies have never been found.
These Hmong of Kiukiatiam have remained faithful, both during their resettlement within their country (1961-1972), as well as in the refugee camps in Thailand. Later, they were able to begin a new life in France, in French Guyana, and in the United States.
At Castres and Saïx, in southern France, about 70 km from Toulouse, I found about thirty families some thirty years later. My first visit was with the village chief, Tsav Ntxaij. I was touched by his reaction as he held in his hands the photo of Tziv Plig Txiaj Tshaj (the Father with the good and honest heart), that is to say, Mario Borzaga. He broke into sobs, his face in his hands. Then he spoke for two hours, along with his son, who at the end of May, 1960, had gone out to look for the two who had disappeared. He also remembered other Oblates who had evangelised northern Laos: Fathers Natalino SARTOR (+1966), Antonio ZANONI (+1972), and Luigi SION.
He also spoke of the sick persons whom Mario was going to visit during his last trip. Today, one of their nephews is an Oblate scholastic in France: the blood of martyrs is the seed of vocations.
I was able to pray at the tombs of their deceased where, besides flowers, we placed rice, as a sort of viaticum for their journey.
In Nîmes, I met the parents of one of our former students at the seminary in Luang Prabang. They remembered Mario’s generosity and his quiet and reserved personality, as well as his musical talents.
All of that restored my hope and gave me new confidence to continue my research. I pray to the Holy Sprit so that the witnesses who are still afraid to speak up will be able to do so and will give us the important information we are lacking, in order to confirm what we are thinking and hoping.
Visits to some Lameth and K’hmù families at Lacaune, about 50 km from Castres, was more than a detour. Here, we prayed and sang in Laotian. Since we were near the commemoration of the faithful departed, we also went to the cemetery. They greatly desired to organize the Laotian basi ceremony to honour their guest after these thirty years, but there was not enough time. Nevertheless, each one of them wanted to make a little donation.
Sunday, October 30 was the greatly anticipated moment. At 10 a.m., in the beautiful parish church of Castres, we celebrated the Eucharist in the Hmong language. More than 30 persons were there, having come for the occasion from Rennes, Avignon, Nîmes, and Toulouse. The strong wind that had been blowing for 5 days in the region did not deter them.
On the return flight from Toulouse to Rome, I renewed my promise to shed some light on the martyrdom and the sanctity of these two witnesses of the twentieth century in far-off Laos.
The visits were organized by Fr. Luis Ignacio ROIS, OMI, General Councillor for Europe. He hopes that these visits will help the members of the Central Government become acquainted with Oblate reality in Europe. At the same time, they are a unique opportunity for members of the Provinces and Delegations to have direct contact with some members of the General Administration.
Most of the Units have used the visits in order to show the concrete functioning of the Immense Hope Project on their local scene. At their January, 2006, meeting, the Central Government members will hear reports from each of the visits.
While every Region has its unique way of functioning as a Region, Europe offers a particular challenge, not only as the Units try to collaborate with each other, but also to the General Administration in their effort to serve them. Most General Councillors know that when they meet with Oblates in their Region, they can usually hold a conversation in English, Spanish, or French. In Europe, that is not necessarily the case. The General Councillor for Europe will find himself in many different language settings: German, Polish, Dutch, Flemish, Italian, Czech, Ukrainian, Belarusian, Danish, Swedish, Norwegian, and Rumanian. Often he has to have a translator travel with him.
Inspired by this article of the Constitutions and Rules, the OMI Information newsletter publishes every month a list of the names of Oblates who have died recently, while the General Administration has, on a regular basis, published an edition of the Oblate Necrology.
Today, Oblate Communication Service, in answer to requests from many members of the Congregation, is happy to announce the publication of the necrology on our website, www.omiworld.org, with the possibility of different computer-based searches.
By clicking on the “Deceased Oblates” link, one arrives at a page with the names of recently deceased Oblates. From this page then, with a click on the link "GO TO NECROLOGY" at the bottom of the page, it is possible to access the complete necrology. The first page will have the names of all the Oblates that died on the current date. From there, it is possible to use various criteria for further research: day, specific date, year, or name.
What we see so often in visiting Oblate communities -- that is the names of Oblates to be remembered in prayer written in a book at the entry to the chapel -- now becomes something which the whole Congregation can access at the same time, worldwide. Our hope is that this will help us grow in our communion with our brothers who have preceded us, our great family that has gone to heaven before us.
In the texts that he left us, he tells of things we would never otherwise have known, daily activities, often very humble, which reveal an extraordinary sense of humour, as well as the deep faith of the author; these “stories” always arouse one’s interest and sometimes leaves the reader astonished.
In spite of their brevity, these stories give the reader a missionary experience that has great spiritual depth. They open up for us some insight into styles of evangelisation of a period in history quite different from our own. We also discover there the passion for life of those men and the ideal that guided them.
With the proper permissions kindly granted us, we are beginning now to publish these stories in the three official languages of our web site: English, French, and Spanish.
Likewise, the AOSR (Association of Oblate Studies and Research) has invited us to publish the articles found in the first volume of Dictionnaire Historique (Historical Dictionary), some 494 articles including biographies. It is people who make history. Among them, there are 331 Oblates who made their perpetual oblation before the death of the Founder. The publication of these articles will move ahead slowly, since, to put pages on the Internet, one needs to rework them and that takes time. At first, they will only be in French as we wait for the English and Spanish to be translated.
You are now able to visit the “Oblate History” section that has just been created, by clicking the corresponding link, at the right of the welcome page.
In the future, we would also like to receive articles from you, in order to enrich this great little history of God’s presence in our family.
65TH Anniversaries of Vows
65TH Anniversary of Ordination
60TH Anniversaries of Vows
50TH Anniversaries of Vows
50TH Anniversary of Ordination
25TH Anniversaries of Vows
25TH Anniversaries of Ordination
“We will keep alive the memory of our deceased and not fail to pray for them, faithfully offeringthe suffrages prescibed on their behalf.” (const. 43)
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