st. augustine’s seminary spiritual year prospectus · synod on priestly formation in 1990, john...
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St. Augustine’s Seminary
Spiritual Year Prospectus
INTRODUCING THE SPIRITUAL YEAR1
In order that the spiritual training rest upon a more solid basis and that the students embrace their vocation with a fully deliberate choice, it will be the prerogative of the bishops to
establish a fitting period of time for a more intense introduction to the
spiritual life. It will also be their charge to determine the
opportuneness of providing for a certain interruption in the studies or
of establishing a suitable introduction to pastoral work, in order that they
may more satisfactorily test the fitness of candidates for the
priesthood.
The theological conception of the priest as configured to Christ, his
integral human, spiritual and theological formation; the need in
many regions of the world for a propaedeutic year to smooth over the candidate's transition to life in
the seminary and, in some cases, to afford the seminarian a more solid
basis for his spiritual life... has found a place in the committee's
deliberations and, in some instances, in its recommendations.
-Optatam Totius, 12
-CCCB, The Integral HumanFormation of Candidates for the
Priesthood, 13-14
In North America, and in particular Canada, a number of events and currents
within both the Church and society have made the process of priestly formation
increasingly complex and demanding. As a means of addressing these needs,
and with a view to preparing future priests more effectively, St. Augustine's
Seminary is pleased to introduce a year dedicated to the preparation of
seminarians in the areas of human, spiritual, catechetical, and pastoral formation.
More and more there is a need for basic faith formation, human development, and
catechesis as seminarians prepare for the priesthood. It can no longer be taken for
granted that a seminarian for priestly formation has the requisite qualities that
would equip him to enter fully into the formation programme. Following the
Synod on Priestly Formation in 1990, John Paul II observed “a considerable
discrepancy between—on the one hand—the style of life and basic preparation of
candidates, even when they are Christians and at times have been involved in
Church life, and—on the other hand—the style of life of the seminary with its
formational demands.” In light of this “discrepancy” the Holy Father suggested
“the need for a period of study... prior preparation or propaedeutic period.” He was
not the first to identify the need for a period of preparation; Pope Paul VI also called
for a fitting period of time for “a more intense introduction to the spiritual life.”
Closer to home the same phenomenon was witnessed in a Report requested by the
Canadian Conference of Catholic Bishops, entitled, The Integral Human Formation
of Candidates for the Priesthood. It observed that the “period of entry into
formation (or the propaedeutic year) should be centred, first of all, on the
candidate's human and spiritual development, so as to help him know himself
better, develop a more profound relationship with Christ and discern more
adequately his aptitude for pursuing a priestly formation programme.” (CCCB The
Integral Human Formation of Candidates for the Priesthood, 128)
Recognising the importance of the propaedeutic year, St. Augustine's Seminary is
proposing to structure a Spiritual Year around four main goals. First, seminarians
are introduced to fundamental aspects of Christian life: forms of prayer, classic
spiritual writers, the documents of the Second Vatican Council, the Catechism of
the Catholic Church, and Sacred Scripture. Second, they will “fast” from popular
media and communication (5 ½ days each week), living in a partially separated
environment that fosters silence and a deeper encounter with Our Lord. Third, the
year is designed to help build community and to cultivate strong bonds that will
accompany them into their future ministry as priests. Fourth, there are two
“immersion” experiences. The first is service to the poor emphasizing not only
service, but also greater trust in God's providence, and the second is the Spiritual
Exercises of Ignatius of Loyola according to his Annotation 19.
2HUMAN FORMATION
The experience of a vocation is unique and indescribable, and is only perceived as a gentle breeze of the clarifying touch of grace. The vocation is a breathing of the Holy Spirit, who, at the same time as he genuinely shapes our fragile human reality, shines a new light into our hearts. He instils an extraordinary power that merges our existence into the divine enterprise.
It is a good thing that there be a period of human, Christian, intellectual and spiritual preparation for the candidates to the major seminary. These candidates should, however, have certain qualities: a right intention, a sufficient degree of human maturity, a sufficiently broad knowledge of the doctrine of the faith, some introduction into the methods of prayer and behaviour in conformity with Christian tradition. They should also have attitudes proper to their regions, through which they can express their effort to find God and the faith.
-John Paul II
Human formation is vital in the life of any priest. The priest is first and
foremost “called to be a living image of Jesus Christ, reflecting in himself
the human perfection which shines forth in the incarnate Son of God”
(PDV., 43). Echoing these same sentiments Pio Cardinal Laghi notes: “In the normal
run of things, grace does not supplant nature... in an individual who is incapable of
calm and appropriate human relationships, the grace of ordination is discredited.
In a mature personality, on the other hand, it shines out in all its fullness.” The
ability to relate to others is directly related to a seminarian's ability to be a “man of
communion.”
The challenges of the priesthood in today's world are numerous. The tasks and
skills expected of priests can be overwhelming. In the midst of these demands the
ability to integrate these experiences with basic human needs and the life of grace
might seem impossible. This integration is an art and requires diligent care so as
better to equip the priest to deal with the stresses of priestly life. Pastores Dabo
Vobis reminds us: “Candidates must cultivate a series of human qualities, not only
concerning the proper and due growth and realization of self, but also with a view
to the ministry. These qualities are needed for them to be balanced people, strong
and free, capable of bearing the weight of pastoral responsibilities. In order that
the ministry of the priest is humanly as credible and acceptable as possible, human
personality should become a bridge and not an obstacle for others in their meeting
with Jesus Christ the Redeemer of humanity” (PDV., 43).
The Spiritual Year is designed to help seminarians experience their vocation in a
way that will integrate their experiences and give them the perspective needed to
meet the challenges of their future ministry. In this context, affective maturity is a
significant and decisive factor in the formation of seminarians. Seminarians are
encouraged to learn and to listen. First, to learn how to cultivate quiet, to let
exterior and interior noises diminish, and to let the superfluity of the world pass by.
Second, to listen to the prompting of the Holy Spirit and to discover the wonderful
life that He is calling them to engage. Some specific areas of concern addressed
include: inner healing, learning to "play" or recreate, journaling, developing
friendship with Christ and neighbour, and general well-being.
Seminarians in the Spiritual Year join the whole St. Augustine’s Seminary
community for half of the commonly scheduled activities through the week. The
rest of the time is spent together as a group and in quiet. There is time to watch a
quality movie (usually religious), but a “fasting” mentality from media, television,
e-mails, the internet, and radio is encouraged. Articles and news stories that
encourage insight about the world's problems or the trials and testimony of those
who are suffering for their faith are discussed in common. Finally, seasoned
pastors are invited to come and share their life experiences, vocation stories, and
insights into ministry. Overall, the emphasis and focus during this time is to
understand and cultivate what truly broadens and deepens the human person, as a
prelude to priestly ministry.
THE SPIRITUAL LIFE3
Take, Lord, and receive all my liberty, my memory, my understanding
and my entire will,all I have and call my own.
You have given all to me.To you, Lord, I return it.
Everything is yours; do with it whatyou will.
Give me only your love and your grace.
That is enough for me.-St. Ignatius of Loyola
The spiritual life of the priest, of the parish, and of the Church is of the utmost
importance. The aims of the Spiritual Year are to enrich and ground each
seminarian in the spiritual life and to give him the necessary tools with
which to engage more fully in his future academic, human, and communal
formation, without losing sight of the fact that all things are centred in God. With
this goal in mind, only the primary goals of the Spiritual Year and their fruits are
highlighted here.
The experience of everyday life for many young people fosters tendencies towards
a disposition that is very abstract, excessively rationalistic, and somewhat isolating.
This disposition inhibits a meaningful encounter with God and His community; it is
the exact opposite of what the Church sees as valuable. The Spiritual Year helps to
address this disposition and to re-orient the seminarian towards God and his
community in a meaningful and fruitful manner. The 1985 Extraordinary Synod of
Bishops taught that the Church is principally and fundamentally a communion.
This communion flows from the very life of the Trinity and is fed most profoundly
from this divine communion. The bond between God and His Church is profound,
but as John Paul II taught in Novo Millennio Ineunte it is not enough simply to
recognize this bond; rather, the principal task of the third millennium is to cultivate
a “spirituality of communion.” The Spiritual Year explicitly seeks to inculcate in the
seminarians fraternity, the ability to work together and to address and resolve
conflicts.
"Heart Speaks to Heart": The Spiritual Year is a call of the Lord to come away and be
apart with Him—a call to find and receive Him in their hearts. One of the many
insights of St. Augustine in his conversion is that a call to interiority is the dynamic
that God uses to touch us most profoundly; that is, His presence is first felt in the
heart and then translated to the mind. To this end, and analogous to a novitiate,
the seminarians will live in a partially separated environment to foster silence and
to cultivate a deep encounter with the Lord. John Paul II notes: “Only the
experience of silence and prayer offers the proper setting for the growth and
development of a true, faithful and consistent knowledge of that mystery.”
Silence: To foster the development of a stillness of the heart in order to listen to
God's voice speaking within, a spirit of silence is incorporated within the week. The
group observes Grand or strict silence each night from Night Prayer until Morning
Prayer the next day. An atmosphere of quiet is observed each morning, and on
special days of recollection, during which silence is observed at meals.
Prayer: To deepen the seminarians' relationship with God there is: (1) daily
celebration of Holy Eucharist; (2) daily communal celebration of Morning, Evening,
and Night Prayer of the Liturgy of the Hours; (3) a daily Holy Hour before the
Blessed Sacrament; (4) an hour each week for communal Lectio Divina, based on
the Sunday readings; (5) on Saturday evenings, an opportunity to sign up for an
hour of Nocturnal Adoration throughout the night before the exposed Blessed
Sacrament; (6) and catechesis on the Rosary, such that they will truly encounter
Our Blessed Mother.
4
In addition to the silence and prayer that promotes “faithful
and consistent knowledge” of the mystery of God, an
introduction to the Church's rich legacy will come through
the study of texts, through weekly conferences, and through
an introduction to what an integrated priestly life lived in the
Spirit entails.
First, the Spiritual Year seeks to introduce seminarians in a
structured way to the rich legacy of Christian prayer and
spiritual texts. This is closely linked to the Intellectual
Formation that seminarians will receive throughout the
week, and will encourage them to make meaningful
connections between what they learn in the classroom and in
the “school of prayer.”
Various forms of prayer such as Lectio Divina, Ignatian
meditation, and the examen prayer will be experienced. The
seminarian will be encouraged to do spiritual reading from
the Christian classics, and to meditate on the Scriptures, the
Church Fathers, the Desert Fathers, and various Papal
documents. An introduction to a rich and meaningful
devotional and sacramental life will also be a large part of the
life of the seminarian.
Second, twice a week, evening conferences dealing with
general areas of human and spiritual development will
encourage active reflection in a communal setting. These
conferences will cover a variety of different topics such as:
prayer, spiritual direction, obedience, simplicity, chastity,
personal vocation, discernment of spirits, fraternal
communication and correction, dealing with anger and
resentment, and the need for an authentic observation of the
Lord’s Day (Dies Domini).
Third, the seminarians are encouraged to encounter the Lord
in their hearts through the Holy Spirit. This encounter
presupposes order, an order which demands some plan or
rule of life for diocesan priestly ministry. Without order, the
future priest is consigned to acting upon whims of the
moment and not upon God's will and the duties of his state of
life. The peace that follows upon fidelity to God's will with an
ordered plan of life enables the priest to listen to and to be in
union with the Holy Spirit in his heart. One of the primary
aims of the Spiritual Year is to lay the foundation for this
union.
Fourth, seminarians meet regularly with a spiritual director
who will lead them in the Spiritual Exercises of St. Ignatius of
Loyola according to his Annotation 19. St. Ignatius’
overriding desire was to help persons dispose themselves to
receive whatever transformative/vocational graces God was
offering to them at that time in their lives. For the seminarian
this disposition is effected by a practical and on-going
experience of discernment that frees him to give himself with
an undivided and generous heart to Christ and the service of
his mission.
Annotation 19 is especially helpful for those in the early
stages of the spiritual life, that is, for those who have some
experience of committed prayer yet who want to advance in a
focused and disciplined manner guided by a director.
Annotation 19 may more directly assist seminarians in the
actual living out of their daily lives within the dynamics of
Ignatian prayer and action. This skill has obvious benefits in
the active ministry of priests rooted in personal prayer.
There are silent retreats during the Spiritual Year that aim to
have seminarians meditate upon received graces of the
Exercises and foster a more profound transformation.
The Thirty Day Ignatian Exercises will be undertaken at some
point following the conclusion of the Pastoral Internship
experience and prior to ordination, in conversation with
one’s own spiritual director. It is understood that for
personal reasons, the Thirty Day Ignatian Exercises may also
be taken following ordination. Internship, a year of service in
a parish after two years of theological studies, is a crucial time
of discernment and commitment. By the end of Internship
seminarians feel strongly the desire and the need to “put out
into the deep” based on their matured friendship with Christ,
their desire for deeper quality in a more relational prayer, and
a more personal dedication to the Church as priests.
HIGHLIGHTS OF THE SPIRITUAL YEAR5
In John's Gospel Christ Himself emerges as the Temple, the heavenly sanctuary, the open door to heaven, the meeting place between God and
humanity, the point of intersection between time and the timeless. In a
Christ-centred universe God's eternal Word comes to dwell in His creation, to rest in His creation in grace and in
truth, in beauty, and ultimately wants to find rest in our souls making
temples of our very selves.
... if you are blind to the poor, you become blind to God, and there is the
mystery because the Word became flesh, became little, became crucified.
-after St. Teresa of Avila
-Jean Vanier
Extended Periods of Prayer
Ÿ A 6-Day Pilgrimage/Silent Retreat at Martyrs Shrine in the second week of
the Spiritual Year. This experience draws from the Church’s tradition of
prayer and models of mission to inspire and focus the Spiritual Year.
Ÿ A 12-Day Pilgrimage to the Holy Land in the last two weeks of February
intends to deepen prayer by offering insight into the Sacred Scriptures and
prepare participants for a pastoral career through a concrete connection
with the life and ministry of Jesus Christ.
Ÿ Joining the whole seminary community in a 3-Day Silent Retreat at the
beginning of Lent is an opportunity to reflect prayerfully on the experience
of the Holy Land while entering into the penitential season in preparation
for the Church's celebration of the Paschal Mystery.
Ÿ A 3-Day Pilgrimage Retreat to the tomb of St. Brother André Bessette, the
patron of the Spiritual Year, with a visit to the tomb of St. Kateri Tekakwitha
in Kahnawake, brings closure to the Spiritual Year and offers the
opportunity to meditate upon its transformative activities and further
integrate spiritual gains.
Weekly Apostolic Works
Every Thursday afternoon seminarians learn to love and to serve the various needs
of others on an ongoing basis. As such, they will be expected to serve the
marginalised in society, as well as the sick and dying at Institutions such as:
Ÿ Good Shepherd RefugeŸ Providence Health Care FacilityŸ Martineau House (for the developmentally disabled)Ÿ Agencies of the St. Vincent de Paul Society
Four Week Immersion Experience
First Month after the Christmas Break
Seminarians leave the Seminary and enter into a lived experience of service to
Christ present in the poorest of the poor.
Seminarians are expected to spend a month living with the poor, carrying only the
basics (little money, bible, breviary, one spiritual book, a few pieces of clothing).
They are sent out like the disciples, “two by two,” learning to support one another
and trust in God's providential care.
6OVERVIEW OF THE INTELLECTUAL PROGRAM
Fall Semester
The Catechism of the Catholic ChurchPart I: The Profession of FaithPart II: The Sacraments
Exploring the Spiritual LifeThe Catechism of the Catholic Church Part IV: Christian PrayerSample of great Art and Literature in the Catholic Church
Reading Sacred Scripture using Lectio DivinaPrayerful reading of the entire Bible using Lectio Divina Understanding Dei Verbum
Priestly Life and MinistryIntroduction to Liturgy of the HoursPresbyterorum OrdinisPastores Dabo Vobis
Introduction to Music IIntroduction to Liturgical MusicFundamentals of music, vocal technique
Spring Semester
The Catechism of the Catholic ChurchPart II: The SacramentsPart III: Life in Christ
The Spiritual Life and Our Spiritual PatrimonyGreat Works: Survey of contemporary and classical worksSurvey of different kinds of prayer and spiritual movements found in the
Church today
Reading Sacred Scripture using Lectio DivinaPrayerful reading of the entire Bible using Lectio Divina
Vatican II: Major DocumentsSacrosanctum Concilium, Lumen Gentium, and Gaudium et Spes
Introduction to Music IIBuilding on the essentials of music theory as well as their practical
applicationEcclesial customs and repertoire, ranging from chant to contemporary
music
Modules included in this program are not academic in nature. Rather, they expose seminarians to a more contemplative mode of learning. All Professors give short presentations, with an opportunity for student reflections on assigned readings, and dialogue about the presentation and readings. There are no exams or tests given during this year. Instead a series of written personal reflections aimed at integrating and deepening what is experienced throughout the year are submitted.
CATECHESIS AND INTELLECTUAL FORMATION7
The purpose and specific educational form of the major seminary demand
that candidates for the priesthood have a certain prior preparation
before entering it. Such preparation, at least until a few decades ago, did
not create particular problems. In those days most candidates to the
priesthood came from minor seminaries, and the Christian life of
the community offered all, in general, a suitable Christian
instruction and education.
-Pastores Dabo Vobis, 62
First and foremost a seminary is a community of the baptised on the journey
of faith which it makes together with Jesus Himself, like St. Luke's
description of Jesus standing in the midst of and walking with the disciples
on the road to Emmaus. John Paul II reminds us that in its deepest identity, the
seminary “... is called to be a continuation in the Church of the apostolic community
gathered around Jesus, listening to his word, proceeding toward the Easter
experience, awaiting the gift of the Spirit for the mission…”, all in a spirit of prayer
and contemplation (cf. PDV., 60).
A basic goal of the spiritual year is to provide exposure to the central teachings of
the Church. Seminarians are introduced to the foundations of the Christian
life—an introduction that many lack prior to entering the seminary. The
catechetical approach of this year is not to be seen as a “catch-up year;” rather, it is
a systematic exposure designed to give seminarians an opportunity to experience
the beauty of the Church's tradition, to internalise it, and thereby to grow to love
and appreciate it more profoundly.
While this component of the year appears to aim at arming the seminarians
academically, its goal is not academic in nature. At the beginning of the semester,
we teach them about Lectio Divina, particularly with regard to the scriptures, but
more importantly how to apply this approach to other types of reading. The goal is
to instil an approach and foundation before their formal academic studies begin so
that it sinks in more broadly and personally. Seminarians attend seminar-styled
discussions Monday through Friday for approximately an hour. During this time
they will read through the entire Bible, the Catechism of the Catholic Church, the
four main documents of Vatican II with a few other documents like Pastores Dabo
Vobis and Presbyterorum Ordinis, and seven substantial spiritual works from
authors such as: St. Augustine, St. John of the Cross, St. Theresa of Avila, and St.
Francis de Sales.
The broad scope of this component introduces seminarians to many fundamental
aspects of Christian life. Its effectiveness can only be appreciated within the
context of the general atmosphere created during the spiritual year. The ultimate
rationale is to remove the hectic style of life they may be accustomed to, to do away
with those influences that can be very abstract and excessively rationalistic, and to
allow time for God's presence to speak to the heart of the individual. For this
reason, it is essential that leisure time is intentionally and generously incorporated
without the usual academic requirements. Growth in the heart assists growth in
learning.
The time for leisure and silence not only assists in meeting Our Lord; it encourages a
heart-to-heart dialogue with Him, and encourages the seminarian to experience
the richness of the Church's tradition. This tradition is absorbed and internalised in
a Lectio Divina style which shapes the seminarians in a way that will benefit them in
their future ministry.
8
The Catechism of the Catholic Church: Parts I-III
This two-semester module involves a careful reading of the
first three pillars of the Catechism of the Catholic Church, as
an introduction to the dogmatic teaching of the Church. The
history and significance of the Catechism will be considered
as well.
Reading Sacred Scripture using Lectio Divina
This year-long module undertakes a first reading of the
canonical Scriptures. The manner of reading is Lectio Divina.
A minimum of scholarly apparatus is employed in this first
literary and spiritual reading. Conducted in a tutorial style,
the governing principles in all discussions of the text are the
tradition and magisterium of the Church, the analogy of faith,
and the interpretive voice of the Scriptures. A thorough study
of Dei Verbum is also initiated in the fall semester.
Texts: Catechism of the Catholic Church; Fuentes, A., A Guide to the
Bible, (Dublin: Four Courts Press, 1999); Dwight Campbell, A Primer
on Divine Revelation, (Princeton: Scepter, 1998).
Exploring the Spiritual Life: The Catechism of the
Catholic Church: Part IV and Christian Classics
An introduction to the basic principles of Spiritual Theology as
aids for growth in prayer. Relying on the Catechism of the
Catholic Church, Part IV, as well as a sampling of the great art
and literature of the Catholic Church, it exposes students to
the dynamism of contemplation and proposes contemplation
of the Trinity and the mystery of Christ as indispensable
elements for fruitfulness in ministry and growth in spiritual
maturity.
Texts: Catechism of the Catholic Church; Saint Augustine.
Confessions. Trans. H. Chadwick (Oxford: Oxford University Press,
1991); Saint Thérèse of Lisieux. Story of a Soul. Trans. John Clark.
(Washington: ICS, 1995); Saward, J., The Beauty of Holiness. (San
Francisco: Ignatius Press, 1997).
The Spiritual Life and Our Spiritual Patrimony
This module builds on the introduction received in the fall. It surveys both classic and contemporary works on the spiritual life and applies them to priestly spirituality. It also offers discussion of different kinds of prayer and spiritual movements found in the Church today.
Texts: Von Balthasar, H. Heart of the World. Trans. Erasmo S. Leiva. (San Francisco: Ignatius Press, 1979); Clément, Olivier. The Roots of Christian Mysticism. Trans. Theodore Berkeley, O.C.S.O. (Hyde Park, NY: New City Press, 1995); Ciszek, W., He Leadeth Me. (San Francisco: Ignatius Press, 1995); Dubay, T. Fire Within. (San Francisco: Ignatius Press, 1989); St. John of the Cross, The Collected Works. Trans. Kavanaugh, K. and Rodriguez, O. (Washington: ICS, 1979).
Priestly Life and Ministry
This introduction to the life of priestly service in the Church focuses on two major documents, the Second Vatican Council's Presbyterorum Ordinis, and the Post-Synodal Apostolic Exhortation, Pastores Dabo Vobis by John Paul II. An introduction to the Liturgy of the Hours, its structure and practice, is also included. It is offered in the fall semester.
Vatican II: Major Documents
This module offered in the spring, includes the history and contents of three major constitutions of the Second Vatican Council: Sacrosanctum Concilium, Lumen Gentium and Gaudium et Spes.
Introduction to Music I and II
This module explores fundamentals of music, vocal
technique, and introduction to liturgical music. Students will
learn the essentials of music theory as well as their practical
application for the Seminary's customs and repertoire,
ranging from chant to contemporary music.
PASTORAL WORKS AND THE CHRISTIAN APOSTOLATE9
If we look forward to receiving God's mercy, we can never fail to do good
so long as we have the strength. For if we share with the poor, out of love for God, whatever he has given to us,
we shall receive according to his promise a hundredfold in eternal
happiness. What a fine profit, what a blessed reward! With outstretched
arms he begs us to turn toward him, to weep for our sins, and to become
the servants of love, first for ourselves, then for our neighbours. Just as water extinguishes a fire, so
love wipes away sin.
-St. John of God
A large component of diocesan priestly life is engaged in apostolic outreach.
Without the proper perspective priests may lose sight of themselves and
Our Lord, and unfortunately be busy doing the things of the Lord without
ever encountering Him. Sadly, this fact has left many priests broken and unable to
continue in their ministry. The term “pastoral charity” appears approximately thirty times in Pastores Dabo
Vobis, with at least one occurrence in each of its chapters. It refers to “pastoral
charity” as the “soul of priestly ministry” which “animates and guides the spiritual
life of the priest,” and “as a participation in Jesus Christ's own pastoral charity, a gift
freely bestowed by the Holy Spirit,” and “a task and a call which demands a free and
committed response” (PDV., 23). Communion with the pastoral charity of Jesus as a
principle and driving force in the life of the seminarian is an art which is learned and
practised. It presupposes individual conversion and the ability to “put on the mind
of Christ” in all situations.
The Spiritual Year aims to provide time and placements for seminarians to
experience what it means to work in the Christian Apostolate. The goal of this work
is to help seminarians develop a greater love for, and desire to serve those who are
in need in their community. They will be encouraged to integrate their experiences
and to use them in a way that is life-giving.
Practically speaking, the seminarians will go out each Thursday afternoon to visit
the elderly, and to minister to the sick, the homeless, and the mentally ill. Unlike
the Field-Placement experience and the Parish Internship which are later in their
Seminary formation, no formal theological reflection papers will be expected.
Instead, seminarians will be asked to reflect on the fragile human condition, on the
difficulties and complexities of life, and on the love that God has for all people.
In addition to their weekly apostolate, each seminarian will be asked to leave the
community for one month to engage in a special supervised apostolate. This
special apostolate requires seminarians to go to various out-of-province locations
to live with the poor. The seminarians are allowed only one bag of belongings;
personal identification, a specified amount of money, Bible, breviary, one spiritual
book, a few pieces of clothing.
The purpose of this “immersion experience” is to help form the seminarian
religiously and humanly, especially by simplifying his life and helping him to find
Christ “in his most distressing disguise.” Through this experience seminarians are
exposed to serving those who are in need, as well as to experiencing their own
need for help from others. Overall this formative experience of the Church's
mission aims at fostering a deeper life of prayer and providing another opportunity
for discernment of the priestly vocation. They are sent out like the Apostles, “two
by two,” learning to trust in God and support one another.
Ÿ This year introduces the new seminarians in a systematic way to the foundations of the Christian life.
Ÿ They are given leisure time to meet the Lord in a personal way.
Ÿ The heart-to-heart dialogue promotes a Lectio Divina style of learning.
Ÿ They learn to trust in Providence, to build bonds and to depend on their brothers (Immersion, conflict resolution, doing things “two by two”).
Ÿ Besides elements like community building and separation from popular culture, two strong components help to transform them: the Immersion experience with the poor, and the Spiritual Exercises of Ignatius of Loyola (according to his Annotation 19).
Monday7:00 Morning Prayer & Eucharist - St. André Bessette Chapel7:30 Breakfast (Grand Silence ends)8:30 Private Reading (Quiet in residence)10:30-11:30 Class11:45 Midday Prayer - St. André Bessette Chapel12:00 Lunch1:30 Private Review of Class/House/Grounds Work5:40 Evening Prayer - St. André Bessette Chapel6:00 Supper7:15 Conference8:45 Examen Prayer (Grand Silence begins)9:00 Rosary/Night Prayer - St. André Bessette Chapel
Ignatian Prayer
Tuesday6:30 Exposition of the Blessed Sacrament - SAS Chapel7:05 Morning Prayer7:30 Breakfast (Grand Silence ends)8:30 Ignatian Prayer
Private Reading (Quiet in residence)10:30-11:30 Class11:45 Midday Prayer - St. André Bessette Chapel12:00 Lunch2:00-3:00 Music Class4:30 Evening Prayer - St. André Bessette Chapel5:15 Eucharist - SAS Chapel6:00 Supper7:15 Community Meeting - Bessette Room8:45 Examen Prayer (Grand Silence begins)9:00 Rosary/ Night Prayer
Wednesday6:30 Exposition of the Blessed Sacrament - SAS Chapel7:05 Morning Prayer7:30 Breakfast (Grand Silence ends)8:30 Private Reading (Quiet in residence)10:30-11:30 Class11:45 Midday Prayer - St. André Bessette Chapel12:00 Lunch1:30 Private Review of Class/House/Grounds Work
Ignatian Prayer5:00 Eucharist (dress) - SAS Chapel6:00 Supper (dress)7:00 Rector’s Colloquium/Conference8:45 Examen Prayer (Grand Silence begins)9:00 Rosary/ Night Prayer - St. André Bessette Chapel
Thursday7:00 Morning Prayer & Eucharist - St. André Bessette Chapel7:45 Breakfast (Grand Silence ends)9:00 Apostolics5:00 Evening Prayer - St. André Bessette Chapel6:00 Supper6:35 Rosary - SAS Chapel
Ignatian Prayer8:45 Examen Prayer9:00 Night Prayer (Grand Silence begins)
Friday7:00 Eucharist (morning prayer on your own) - SAS Chapel
All-day adoration in SAS Chapel when applicable (optional)7:30 Breakfast8:30 Ignatian Prayer
Private Reading (Quiet in residence)10:30-11:30 Class11:45 Midday Prayer - St. André Bessette Chapel12:00 Lunch1:30 Private Review of Class/House/Grounds Work/SAS hockey5:30 Evening Prayer - St. André Bessette Chapel
First Fridays SAS Chapel with Benediction6:00 Supper7:00 Examen Prayer
Community Time/Cultural Night/Finding God at the Movies
(Ignatian Prayer and the Examen are your responsibility over weekends and holidays)
Saturday8:00 Eucharist - St. André Bessette Chapel
(morning prayer on your own)8:30 Breakfast (optional) followed by free day
(phone calls, e-mails, family visits until the evening)6:00 Supper (optional)8:00 Return to seminary by this time 9:00-11:00 Exposition/Adoration - St. André Bessette Chapel
Sunday7:45 Breakfast
Leave for Parish Mass (optional)9:00 Morning Prayer - SAS Chapel11:00 Eucharist (dress) - SAS Chapel12:00 Lunch (dress)1:00 Free Time (phone calls or e-mails, movie during the afternoon)
5:40 Evening Prayer - SAS Chapel6:00 Supper7:00 Lectio at Cathedral/movie
DAILY SCHEDULE 10
St. Augustine’s Seminaryof Toronto2661 Kingston Road
Scarborough, Ontario, CanadaM1M 1M3
T: 416.261.7207 | F: 416.261.2529web: www.staugustines.on.ca