Remi De Roo

   One of the most important things to come out of Vatican II was the spirit of cooperation and shared ministry for priests and laity. I wanted to implement this approach at the very start of my work in my new diocese. My first consultation was with the diocesan priests. We held our first working and pastoral review, and I assured them that I would be counting very much on their advice. I also outlined some of my initial plans. I was anxious to share the orientations I had gathered from the first session of the Vatican Council.
   They listened respectfully, but I did not initially perceive any great enthusiasm on their part. I assured myself that this was quite understandable, partly because, with one exception, they were all older than I. At that moment I really did feel like the “Benjamin Bishop.”

   One of the most important things to come out of Vatican II was the spirit of cooperation and shared ministry for priests and laity. I wanted to implement this approach at the very start of my work in my new diocese. My first consultation was with the diocesan priests. We held our first working and pastoral review, and I assured them that I would be counting very much on their advice. I also outlined some of my initial plans. I was anxious to share the orientations I had gathered from the first session of the Vatican Council.
   They listened respectfully, but I did not initially perceive any great enthusiasm on their part. I assured myself that this was quite understandable, partly because, with one exception, they were all older than I. At that moment I really did feel like the “Benjamin Bishop.”
   This island was my new diocese, and was to be my home for many years. Compared to the harsh winters in Manitoba, I was in a paradise of warmth, lush vegetation, fishing and forest resources, and people with varied cultural and religious backgrounds.
   I was soon to learn what lay ahead for me on this most western island of Canada: the challenges of being on an island included a widespread and limited number of Catholics and of resources available to the faithful. I was in a diocese that had been established in 1846, with a rich history and established customs, and I was only 38. What would my life as a young man and bishop be in this place?
   I began to make the rounds of the diocese, spending at least a full day with each parish priest, who in turn introduced me to people in the local community. As I moved about the Island, I was warmly received despite my being a complete stranger and appearing to be so young that some jokingly referred to me as the “boy bishop.” I surprised people by promptly acquiring my own car instead of being chauffeured around, as was the custom of the time.
   The media were very sympathetic and I received many requests for interviews, as well as invitations to address a variety of groups. The mood of the time also encouraged me to develop my ecumenical contacts, a dimension of episcopal ministry that I have found very inspiring and uplifting. …
   Besides meeting people and forming working relationships, I was also very interested in knowing more about the island that was now my home. While doing some research in the very modest diocesan archives, I learned some of the long and fascinating history of Vancouver Island, the land of many First Nations peoples.
   One of the most heart warming encounters I had with them was a special event sponsored by several tribes that live in this territory. It took place on February 14, 1963, and was held in the huge longhouse in the Tsawout East Saanich Indian Reserve near Sidney. It began with a ceremonial canoe ride, recalling the arrival of the first bishop, Msgr. Modeste Demers. After the welcome by one of the leaders, I was invited to plant a large wooden cross fashioned from a cedar tree. We then processed to the longhouse, where a large, crackling fire had been lit at both ends of the building. Chiefs from several tribes made speeches marking their accord with the purpose of the ceremony.
   I, in turn, presented a ceremonial woollen blanket to each orator. Then two elderly women approached and placed a decorated blanket on my shoulders. “Now you are one of us, you belong to us,” was the theme of the comments made by several of the Chiefs. I was given my new name, “Siem Le Pleet S'HWUWQUN,” which translates as “Great High Priest White Swan,” indicating that I was now formally adopted into the Indian race. It was with great satisfaction that the attendants learned I had been born in the village of Swan Lake, Manitoba. Ever since then, I have been greeted as a Native Elder when I visit a reserve or meet a group of First Nations people. …
   While my ideal was, and is, that as we discern the movements of the Holy Spirit, we will respond with the “obedience of faith” recommended to us by the Scriptures, I would not allow negative resistance to mask my vision for the diocese. Trusting in the inspiration of the Vatican Council, I began to introduce consultative procedures with a view to developing anew a spirit of working together, both among the clergy and between priests and their parishes. …
   To encourage the laity, all the parishes of the diocese were invited to set up a parish council to share responsibility with their pastors. Their task would be to enhance the spiritual life of the parish, provide more effective organization, and promote greater participation of all the parishioners in parish life and in outreach to society at large. The priests themselves were reminded that their leadership role is one of service, not of domination. They were urged not only to consult parishioners on occasion, but also to invite them to help formulate policy and share in decision making.
   To deepen the prayer life of the people, we also started a Prayer Companions movement. This was headed by a gifted and recently trained lay couple, Jim and Joan Felling. Candidates of all ages were invited to deepen their prayer life. They were familiarized with methods of prayer through a series of retreats and were initiated into the ways of mysticism.
   They eventually became qualified to facilitate retreats and perform the equivalent duties of spiritual directors. They were called Prayer Companions to make it clear that the Holy Spirit is the ultimate spiritual director and that we simply accompany one another without claiming special authority over other people’s lives. I was delighted to see how the Holy Spirit can bestow upon people gifts that bring forth such rich and mature spiritual fruits.
   Following the ecumenical example of Blessed John XXIII, I sought to work with other Christian churches as well. Having been informed that the University of Victoria was about to be established, Archbishop Harold Sexton and I submitted a proposal for an ecumenical college on campus.
   That proposal never came to fruition, but a few years later, Anglican Bishop Frederick Roy Gartrell and Rev. Albert E. King of the Metropolitan United Church joined me in establishing an ecumenical chaplaincy at the University of Victoria. In 1972, Father Leo Robert provided free and much-appreciated pastoral services to students on campus. He was joined the following year by Anglican priest Marlowe Anderson, and then by Clare Holmes of the United Church. They agreed to work together as an ecumenical team at the service of everyone on campus.
   The University of Victoria had initially described itself as resolutely “secular” and was not favourable to any formal religious presence on campus. However, the then President of the University had shared with me his desire to provide on campus what he called “spiritual values.” I saw this as an opportunity to enrich the university campus with the Gospel message presented in an ecumenical form and context. From this was born the project of having a priest available to meet the spiritual needs of students and staff.
   This new chaplaincy was received with such enthusiasm that representatives of several other faiths asked to join. Thus it grew into a substantial interfaith group. Today, women may equally serve as chaplains. The chaplaincy offers individual counselling, retreats, seminars on prayer, marriage preparation and forums on contemporary topics affecting the spiritual well-being of students, faculty and staff.
   Following the untimely death of Father Leo Robert in 1990, I appointed Sister Judy Morin, S.S.A., to replace him on the team. I understand that it is still flourishing and is making a great impact on the university.
   I felt it was essential that our diocese be in tune with the renewed social teachings of Vatican II, which urged “action on behalf of justice” as well as the principle of freedom of speech. Diocesan leaders agreed with me in encouraging members of our faith community to engage in several areas, such as Development and Peace, the ecumenical development education Lenten program, prison ministry, Project North, and L’Arche, a movement of living with and for people with disabilities that had been founded by Jean Vanier. There was also renewed energy in St. Vincent de Paul, the Catholic Women’s League, the Knights of Columbus, Basic Christian Communities, the Cursillo movement, the Housing Society in our Cathedral parish, the Provincial Council for Family and Children’s Services, and charismatic prayer groups. The Island Catholic News was founded and served as a vehicle to educate people about the Council. We also set up a diocesan Social Justice office and a very effective Marriage Encounter team. …
   Historically, this was a well-established diocese. Its people were eager to mature in their faith. I frequently reflected on the Gospel image of “new wine in old wineskins,” and on the rightness of “to everything there is a season,” the admonition to “be not afraid,” and my own motto, “to build in love.” I fell in love with the people of Vancouver Island, marvelled at the island’s beauty, and I decided I never wanted to leave it. My hopes were fulfilled and I continue to enjoy life here in retirement.