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Pope to begin ‘penitential pilgrimage’ in Canada to apologise to Native peoples

The Pope’s trip to Canada to apologise for the horrors of church-run Indigenous residential schools marks a radical rethink of the Catholic Church’s missionary legacy, spurred on by the first pontiff from the Americas and the discovery of hundreds of probable graves at the school sites.

Francis has said his week-long visit, which begins on Sunday, is a “penitential pilgrimage” to beg forgiveness on Canadian soil for the “evil” done to Native peoples by Catholic missionaries.

It follows his April 1 apology in the Vatican for the generations of trauma Indigenous peoples suffered as a result of a church-enforced policy to eliminate their culture and assimilate them into Canadian, Christian society.

Francis’s tone of personal repentance has signalled a notable shift for the papacy, which has long acknowledged abuses in the residential schools and strongly asserted the rights and dignity of Indigenous peoples.

But past popes have also, in the same breath, hailed the sacrifice and holiness of the European Catholic missionaries who brought Christianity to the Americas – something Francis, too, has done but is not expected to emphasise during this trip.

Parishioners enter the rededicated and newly renovated Sacred Heart Church of the First Peoples sanctuary in Edmonton, Alberta (Jessie Wardarski/AP)

Provided by PA MediaParishioners enter the rededicated and newly renovated Sacred Heart Church of the First Peoples sanctuary in Edmonton, Alberta (Jessie Wardarski/AP)

Cardinal Michael Czerny, a Canadian Jesuit who is a top papal adviser at the Vatican, recalled that early on in his papacy, Francis asserted no single culture can claim a hold on Christianity, and the church cannot demand people on other continents imitate the European way of expressing the faith.

“If this conviction had been accepted by everyone involved in the centuries after the ‘discovery’ of the Americas, much suffering would have been avoided, great developments would have occurred and the Americas would be all-around better,” he said.

The trip will not be an easy one for 85-year-old Francis, or for residential school survivors and their families.

Trauma experts are being deployed at all events to provide mental health assistance for school survivors, given the likelihood of triggering situations.

Chief Desmond Bull of the Louis Bull Tribe, one of the First Nations that are part of the Maskwacis territory where Francis will deliver his first sweeping apology on Monday near the site of a former residential school, said: “It is an understatement to say there are mixed emotions.”

The Canadian government has admitted that physical and sexual abuse were rampant in the state-funded, Christian schools that operated from the 19th century to the 1970s.

Provided by PA MediaMembers of the Metis community outside the Vatican after their meeting with the Pope in March (Gregorio Borgia/AP)

Some 150,000 Indigenous children were taken from their families and forced to attend in an effort to isolate them from the influence of their homes, Native languages and cultures.

The legacy of that abuse and isolation from family has been cited by Indigenous leaders as a root cause of the epidemic rates of alcohol and drug addiction on Canadian reservations.

Grand Chief Georg Arcand Jr, of the Confederacy of Treaty Six in Maskwacis, said: “For survivors from coast to coast, this is an opportunity – the first and maybe the last – to perhaps find some closure for themselves and their families.

“This will be a difficult process, but a necessary one.”

Unlike with most papal trips, the diplomatic protocols of a state visit are taking a back seat to personal encounters with First Nations, Metis and Inuit survivors.

Francis will not formally meet with Prime Minister Justin Trudeau until midway through his visit, in Quebec City.

Francis is also ending the trip in unusual style, stopping in Iqaluit, Nunavut – the farthest north he has ever travelled – to bring his apology to the Inuit community before flying back to Rome.

As recently as 2018, Francis had refused to personally apologise for residential school abuses, even after Canada’s Truth and Reconciliation Commission in 2015 documented institutional blame and specifically recommended a papal apology to be delivered on Canadian soil.

Provided by PA MediaFrancis had previously refused to personally apologise for residential school abuses (Jessie Wardarski/AP)

Mr Trudeau travelled to the Vatican in 2017 to appeal to Francis to apologise, but the pontiff felt “he could not personally respond” to the call, Canadian bishops said at the time.

What changed? The first pope from the Americas, who has long defended the rights of Indigenous peoples, had already apologised in Bolivia in 2015 for colonial-era crimes against Native peoples in the region.

In 2019, Francis – an Argentine Jesuit – hosted a big Vatican conference on the Amazon highlighting that injustices Native peoples suffered during colonial times were still continuing, with their lands and resources exploited by corporate interests.

Then in 2021, the remains of around 200 children were found at the site of what was once Canada’s largest Indigenous residential school, in Kamloops, British Columbia. More probable graves followed outside other former residential schools.

Chief Bull said: “It was only when our children were beginning to be found in mass graves, garnering international attention, that light was brought to this painful period in our history.”

After the discovery, Francis finally agreed to meet with Indigenous delegations this past spring and promised to come to their lands to apologise in person.

Vatican spokesman Matteo Bruni, when asked about the evolution of the papal response, said: “Obviously there are wounds that remained open and require a response.”

Provided by PA MediaPope Francis will begin his visit to Canada on Sunday (Andrew Medichini/AP)

One of those wounds concerns the papal influences in the so-called Doctrine of Discovery, the 19th-century international legal concept that is often understood as legitimising European colonial seizure of land and resources from Native peoples.

For decades, Indigenous peoples have demanded the Holy See formally rescind the 15th century papal bulls, or decrees, that gave European kingdoms the religious backing to claim lands their explorers “discovered” for the sake of spreading the Christian faith.

Church officials have long rejected those concepts, insisted the decrees merely sought to ensure European expansion would be peaceful, and said they had been surpassed by subsequent church teachings strongly affirming the dignity and rights of Indigenous peoples.

But the matter is still raw for Michelle Schenandoah, a member of the Oneida Nation Wolf Clan, who was the last person to address the Pope when the First Nations delegation met with him March 31.

Wearing a cradle board on her back to represent the children whose lives were lost in residential schools, she told him the Doctrine of Discovery had “led to the continual taking of our babies”.

She said: “It deprived us of our dignity, our freedom, and led to the exploitation of our Mother Earth.”

She begged Francis to “release the world from its place of enslavement” caused by the decrees.

Asked about the calls, Mr Bruni said there is an articulated “reflection” under way in the Holy See but he does not think anything will be announced during the trip.

Reference: By Nicole Winfield, Associated Press

Once, I might have sent my family to join Korach. Today, I’m more like the midrashic wife of On ben Peleth, prizing kindness and honor over status or wealth

This week’s Torah portion, Korach, tells of a rebellion against Moses’s leadership. The instigator was Korach, a firebrand who riled up the masses with populist rhetoric. Moses calls on God to settle the leadership dispute, and Korach and his cohorts vanish alive into a pit in the earth.

So, on one level, this is a story of a leadership struggle; however, this is also the story of two wives: the wife of Korach and the wife of one of his followers, On ben Peleth. The Midrash tells us that Korach’s wife was the classic schemer, always angling for a way for her husband to get ahead. In contrast, On ben Peleth’s wife counseled him, “You’ll still be the second dog no matter who wins, so why get involved?” In the end, her wisdom saves her husband’s life.

Parshat Korach has special significance to me because it is the parsha of my wedding. Thirty-seven years ago this weekend, my husband and I were married. Four children, many grandchildren, and countless adventures later, we are still happily wed.

During my marriage, I have sometimes acted like the virtuous wife of On ben Peleth, advising my husband to be his best self without striving for wealth or honor – but I have also been like Korach’s wife.

Early in my marriage, I mistakenly thought that status and money would bring me happiness. Like Korach’s wife, I nagged my husband to network, hobnob with important people, and seek a higher-status job. Fortunately, he was not like Korach. He did not, as many men might, succumb to my pressure.

But I was frustrated that he kept resisting what I thought was so important. Looking back, I see a lesson for myself in our wedding parsha. Had my husband heeded me, it might not have benefited either of us, just as it did not benefit Korach. The status that I thought was so important might have even been deadly for our family and our happiness.

Over time, I’ve come to appreciate what my husband knew from the get-go, and I’ve learned to encourage him to be his best self and follow his values. Now I treasure the man I actually married — a kind, reticent engineer with a sterling character – and not compare him to some fantasy of executive brilliance.

As I gained experience, I observed the people who had high-flying careers, fancy homes, and jazzy cars, and it seemed to me that their “success” did not usually translate into spending ample time with their children and each other or giving them a sense of inner satisfaction. I may have a smaller house, but there is a large amount of shalom bayit (peace in the home) within its walls. I came to realize how precious our family was, and to be grateful for it. I came to feel more like the wife of On ben Peleth and less like Korach’s wife.

How did On ben Peleth’s wife save him? On the day of the big showdown, Korach’s wife is right there urging him on to glory. On ben Peleth’s wife gets her husband drunk, puts him to bed, and then sits at the doorway of her tent with her hair uncovered, which was comparable to a woman sitting topless in her doorway today. When the rebels come to round up On ben Peleth, they are too embarrassed to enter the tent, so they pass by.

Korach and his family die an unnatural death, and On ben Peleth lives.

Today, my husband has the same steady job, holds a position of respect in the community, and continues to do chesed for countless individuals. In my eyes, he is a winner.

If I had lived in the days of Korach, I might have risked sending my family into the pit with him. Today, I’m glad to say that I’d be more likely to keep company with the wife of On ben Peleth — and prize peace, kindness, and true honor over status and wealth.

The Talmud (Sanhedrin 110) says that King Solomon wrote about these two wives in Mishlei/Proverbs 14:1: “The wise woman [wife of On] builds her house; the foolish one [wife of Korach] tears it down with her own hands.”

As my husband and I enter our 38^th year of marriage, I pray to be a true builder of my home, and not — in the pursuit of building status or material gain — to be a wife who tears it down.