St. Augustine s Seminary Spiritual Year Prospectus

Transcription

1 St. Augustine s Seminary Spiritual Year Prospectus

2 1 INTRODUCING THE SPIRITUAL YEAR 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. -Optatam Totius, 12 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) 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. -CCCB, The Integral Human Formation of Candidates for the Priesthood, 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.

3 HUMAN FORMATION 2 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, s, 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 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. -John Paul II 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.

4 3 THE SPIRITUAL LIFE 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. 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 what you will. Give me only your love and your grace. That is enough for me. -St. Ignatius of Loyola "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.

5 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.

6 5 HIGHLIGHTS OF THE SPIRITUAL YEAR 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. 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. -after St. Teresa of Avila 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 Refuge Ÿ Providence Health Care Facility Ÿ 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.... 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. -Jean Vanier 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.

7 OVERVIEW OF THE INTELLECTUAL PROGRAM 6 The Catechism of the Catholic Church Part I: The Profession of Faith Part II: The Sacraments Fall Semester Exploring the Spiritual Life The Catechism of the Catholic Church Part IV: Christian Prayer Sample of great Art and Literature in the Catholic Church Reading Sacred Scripture using Lectio Divina Prayerful reading of the entire Bible using Lectio Divina Understanding Dei Verbum Priestly Life and Ministry Introduction to Liturgy of the Hours Presbyterorum Ordinis Pastores Dabo Vobis Introduction to Music I Introduction to Liturgical Music Fundamentals of music, vocal technique The Catechism of the Catholic Church Part II: The Sacraments Part III: Life in Christ Spring Semester The Spiritual Life and Our Spiritual Patrimony Great Works: Survey of contemporary and classical works Survey of different kinds of prayer and spiritual movements found in the Church today Reading Sacred Scripture using Lectio Divina Prayerful reading of the entire Bible using Lectio Divina Vatican II: Major Documents Sacrosanctum Concilium, Lumen Gentium, and Gaudium et Spes Introduction to Music II Building on the essentials of music theory as well as their practical application Ecclesial 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.

8 7 CATECHESIS AND INTELLECTUAL FORMATION 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 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 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.

9 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.

10 9 PASTORAL WORKS AND THE CHRISTIAN APOSTOLATE Alarge 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. 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 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.

11 DAILY SCHEDULE 10 Monday 7:00 Morning Prayer & Eucharist - St. André Bessette Chapel 7:30 Breakfast (Grand Silence ends) 8:30 Private Reading (Quiet in residence) 10:30-11:30 Class 11:45 Midday Prayer - St. André Bessette Chapel 12:00 Lunch 1:30 Private Review of Class/House/Grounds Work 5:40 Evening Prayer - St. André Bessette Chapel 6:00 Supper 7:15 Conference 8:45 Examen Prayer (Grand Silence begins) 9:00 Rosary/Night Prayer - St. André Bessette Chapel Ignatian Prayer Tuesday 6:30 Exposition of the Blessed Sacrament - SAS Chapel 7:05 Morning Prayer 7:30 Breakfast (Grand Silence ends) 8:30 Ignatian Prayer Private Reading (Quiet in residence) 10:30-11:30 Class 11:45 Midday Prayer - St. André Bessette Chapel 12:00 Lunch 2:00-3:00 Music Class 4:30 Evening Prayer - St. André Bessette Chapel 5:15 Eucharist - SAS Chapel 6:00 Supper 7:15 Community Meeting - Bessette Room 8:45 Examen Prayer (Grand Silence begins) 9:00 Rosary/ Night Prayer Wednesday 6:30 Exposition of the Blessed Sacrament - SAS Chapel 7:05 Morning Prayer 7:30 Breakfast (Grand Silence ends) 8:30 Private Reading (Quiet in residence) 10:30-11:30 Class 11:45 Midday Prayer - St. André Bessette Chapel 12:00 Lunch 1:30 Private Review of Class/House/Grounds Work Ignatian Prayer 5:00 Eucharist (dress) - SAS Chapel 6:00 Supper (dress) 7:00 Rector s Colloquium/Conference 8:45 Examen Prayer (Grand Silence begins) 9:00 Rosary/ Night Prayer - St. André Bessette Chapel Thursday 7:00 Morning Prayer & Eucharist - St. André Bessette Chapel 7:45 Breakfast (Grand Silence ends) 9:00 Apostolics 5:00 Evening Prayer - St. André Bessette Chapel 6:00 Supper 6:35 Rosary - SAS Chapel Ignatian Prayer 8:45 Examen Prayer 9:00 Night Prayer (Grand Silence begins) Friday 7:00 Eucharist (morning prayer on your own) - SAS Chapel All-day adoration in SAS Chapel when applicable (optional) 7:30 Breakfast 8:30 Ignatian Prayer Private Reading (Quiet in residence) 10:30-11:30 Class 11:45 Midday Prayer - St. André Bessette Chapel 12:00 Lunch 1:30 Private Review of Class/House/Grounds Work/SAS hockey 5:30 Evening Prayer - St. André Bessette Chapel First Fridays SAS Chapel with Benediction 6:00 Supper 7:00 Examen Prayer Community Time/Cultural Night/Finding God at the Movies (Ignatian Prayer and the Examen are your responsibility over weekends and holidays) Saturday 8:00 Eucharist - St. André Bessette Chapel (morning prayer on your own) 8:30 Breakfast (optional) followed by free day (phone calls, s, 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 Sunday 7:45 Breakfast Leave for Parish Mass (optional) 9:00 Morning Prayer - SAS Chapel 11:00 Eucharist (dress) - SAS Chapel 12:00 Lunch (dress) 1:00 Free Time (phone calls or s, movie during the afternoon) 5:40 Evening Prayer - SAS Chapel 6:00 Supper 7:00 Lectio at Cathedral/movie 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).

12 St. Augustine s Seminaryof Toronto 2661 Kingston Road Scarborough, Ontario, Canada M1M 1M3 T: F: web: