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