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The Winding Way
Reflections from the “Lenten 40” 40km relay race in Saskatoon
Every Lent, we talk about the “Way of the Cross.” We pray the stations, we contemplate the Sorrowful Mysteries, and we look for small mortifications through our Lenten sacrifices. But there is a particular clarity that comes when the “Way” is no longer a metaphor. That’s the idea behind the 41.9
wind-swept, unpredictable, and physically demanding kilometer stretch of Saskatchewan road and trail that makes up the Lenten 40 Prayer Run.
There were 90 participates for the 4th Annual Saskatoon Lenten 40 this year. It was a communal pilgrimage, starting and ending at the 30’ high outdoor crucifix in front of the Cathedral of the Holy Family, and crossing Saskatoon’s NE to the SW corner and back again. For the “St. Theresers” who participated, it became a living classroom where the theology of suffering manifested in the reality of sore legs and the chilly wind.
The Lenten 40km is the Saturday just before Holy Week. The route is broken into four legs, 12.6km, 8km, 10.1km and 11.2km, and primarily follows the South Saskatchewan river as it cuts through Saskatoon. Teams can register as pairs or 4-person squads. The person currently running carries a small, foot-tall wooden cross; the cross gets passed like a relay baton to the next runner at checkpoints and maybe even serves as a witness to some who happen to see the runners pass.
This was my second year participating in the run, which is a bit of a miracle in itself. I was overweight most of my life. I hated running, and in elementary school, I would fake feeling sick so that I could stay home on the days when we’d be doing long distance runs in gym (if my mom is reading this, I have a confession to make the next time we chat).
Fast forward to 6 years ago when I started walking to work and dropped 30-40lbs over Lent 2020. I had dabbled in jogging a bit in my adulthood, but I discovered in 2025 that I could now easily tackle half-hour runs. I trained for a few weeks and ran with three Bruno teens in last year’s Lenten 40km.
This year, I had the joy to form a family team with my three oldest kids! My kids ran the first three legs, and I ran the fourth leg.
On my leg, I prayed, took in the beauty of God’s creation, and of course ran, ran, ran. I also had time to think and reflect. Chatting with some of our St. Therese alumni and friends who ran, I was excited and encouraged by their reflections, too.
The Vision: A Catholic “Death Race”
The vision for this running shoe pilgrimage began when Bruno-raised Dominic Montpetit and his team took to the rugged trails of Grande Cache, Alberta, for the annual extreme Rocky Mountain 125km ultramarathon, the Canadian Death Race. Dominic, a close friend of St. Therese Institute, recalls the spark of inspiration.
“I had just finished the Death Race with my two brothers and Bishop Mark Hagemoen. It was my first time in the running community, and the intensity of it really inspired me. I’ve always loved trying new things, and after that race, I had a desire to see how I could put a Catholic spin on a run. Chatting with my brother Jerome and Bishop Mark, we came up with the Lenten 40.
“It’s been a cool opportunity to help others experience a unique Lenten discipline through exercise. I think it’s important for us to embrace ‘The Way of Suffering’ and run to the cross; that’s exactly what this event is about. It’s always a mystery—Saskatchewan weather is unpredictable—but seeing so many people embrace the challenge and unite themselves with Christ’s suffering with a smile on their face makes it special.”
The “Uncurated” Cross
We often like to choose our own crosses—carefully selecting a fast or a discipline that fits our schedule. Jamie (Schwark) Broschinski (Alumna ’14-’15) shared that the most transformative moments are often the ones we don’t choose.
“I like schedules,” Jamie says. “I like how they enable you to mentally prepare for suffering. I thought I had my race all figured out—I was doing the last leg, so I could just cheer and eat snacks for the first few hours. We had a group of 8 running 2 separate races, but we decided to run each leg in tandem, paired up. But at the third leg exchange, everything went sideways. One teammate arrived early and the other was missing, and suddenly someone was looking at me frantically, trying to hand off the cross.
I had to throw my running number into my pocket (didn’t have time to pin it on) and just start running. I hadn’t prepared. I hadn’t ‘curated’ this moment to be within the scope of my abilities. It reminded me that while we try to control our spiritual lives, sometimes you are called to take up your cross by surprise. You can’t always prepare for the situation, but you can choose to say ‘yes’ when the cross is handed to you.”
Running for Another
Once the cross is in hand, and the cross of fatigue and soreness starts to weigh, the question becomes: Why keep moving? For Carina Lynn (Alumna ’24-’25), the physical exhaustion became a window into the heart of Jesus.
“As I was running, I was really reflecting on the walk Jesus made with His cross,” Carina shares. “Every time I wanted to stop or just give up, I remembered that Jesus probably felt that, too—but He kept going with me in mind. He would have made that trek a million times over for each one of us.
“I had a specific person in mind that I was running for, and that intention changed everything. It gave me a glimpse into how Jesus kept going for us. I understood the amount of love He has for us just a little bit more with every single step.”
The Physicality of Prayer
For Christina Denis (Alumna ’19-’20) and Will Cornish (Current Gap Year participant), the prayer was grounded in the physical weight of the moment.
“At a certain point, I started to feel tired and wanted to stop,” Christina says. “But as I ran, my hand tightened around the wooden cross we were given to carry. My fingers felt the grain of the wood, and it pulled me out of my head and into the moment. The pain didn’t go away, but it became more purposeful. My focus shifted away from my own discomfort and toward Christ’s suffering.”
Will, who entered the race with very little training, found that the lack of preparation served a higher purpose. “It felt extra penitential,” Will admits. “But those physical limits gave me extra opportunities to pray for those I had been wanting to pray for. It helped me understand the Passion of Jesus in a small, very real way.”
The Winding Path Home
As for my own run, I was most struck by the “crookedness” of the journey near the end. The river-side paths were predictable, following the curves of the river. The sections through parks and along residential roads that followed were straight. As I entered the final kilometer, I caught sight of the cross atop the Holy Family Cathedral—the finish line was coming up! But then, the path turned left. Then it swerved right. And then back and forth again!
I found myself complaining: The section of greenspace I was running through was straight-sided, but the engineers of the trail had built the path to weave back and forth down the length of the area! “Why isn’t the road to the Cross straighter?” I asked, slightly annoyed before laughing at the experiential reality of it all. Of course our journey to Christ is never a straight and easy path! And suddenly, the Cathedral cross was gone, hidden behind trees that I had drawn close to. I felt a little betrayed by those annoying trail engineers! I knew the cross was still there, but I couldn’t see it. I wanted it back!
The call to “walk by faith and not by sight” (2 Corinthians 5:7a) came to mind, and I pressed on, lengthening my stride. In life, we often have the goal in sight, but a sudden illness, an injury forces us to slow down. These aren’t necessarily detours or obstacles. They can be gifts from God.
Chatting with my wife, Heidi, after the race, we discussed how important it is to have good people with you on the journey as “guides.” In the Lenten 40, these were the checkpoint personnel. They were stationed at critical turns when the path became confusing. They gave verbal instruction about what to do next. They motivated you with a much needed, “Way to go! You’ve got this! Keep it up!” But they weren’t at every turn.
Sometimes, I had to rely on the witness of the faithful who had trod the path before me—especially the organizers who the night before had marked the course sporadically with surveyor’s tape and arrow signs! Without both the people and the markers, I would have gotten lost. In our real lives, it’s also those “guides”—the mentors, the saints, and the community—who keep us on course when the way is uncertain or the destination disappears from view.
The Lenten 40km reminded me that we are all on a path that swerves. Through the contours of the journey, we must keep our hands tight around the wood of the Cross to find our way home.
This run has now become a part of my Lenten observance, and I’d love to have you join in next year! You can find out more about the event and sign up for email updates at http://www.Lenten40.com.
James Riley has been at St. Therese Institute longer than any of the rest of the mission staff can remember. He has seen many things and has worn many hats. He currently serves Christ as the Deputy of Operations.
Justice, Kindness, and the Lay Apostolate
The Catholic Social Teaching Spring Course at St. Therese Institute
It is easy to compartmentalize our lives. We have our Sunday morning faith where we pray, sing, and receive the Sacraments. Then, we have our Monday reality of workplace dynamics, bills to pay, global news to scroll through, and the checkout line at the grocery store.
But for Catholics, there are no “secular” spaces where God does not belong. The Church offers us a roadmap to bridge that familiar Sunday-to-Monday gap: Catholic Social Doctrine.
Our upcoming Spring Course, “He Has told you, O mortal, what is good”: Catholic Social Doctrine & the Lay Apostolate, runs March 23-27, 2026. The title of the course is drawn directly from the prophet Micah: “He has showed you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8, RSV).
What Exactly is “Catholic Social Doctrine?”
The consistent ethos of our Spring Courses Series is to bring theory (theology, philosophy, psychology, etc.) into praxis – applying ideas as practical skills that move the New Evangelization forward and help us progress in the Christian life.
For the Catholic Social Doctrine course, we bring back STIFM alumnus and former staff member, Chris O’Hara. Chris is a Halifax native, who currently serves in the Pastoral Life department of the Archdiocese of Halifax-Yarmouth. He has a degree in Music and a Master’s in Theology, and loves to blend them into a symphonic embrace of beauty and wisdom.
Chris’s Catholic Social Doctrine course description reminds us that “the greatest commandment is love of God, but love of God entails a concern for justice for our neighbour”. It goes on to state “this course is a survey of key themes from Catholic Social Doctrine with practical applications to key areas in this current age.”
When asked to elaborate, Chris explained:
“Catholic Social Doctrine is kind of a loose canon of teachings from the last 150 years. In particular, it relates to Catholic engagement with social issues. This body of teaching reflects how the Gospel and the teachings of the Church shape the way Catholics behave in civil society. It asks questions like: What is our responsibility to our neighbour? How does the Gospel inform the way we build the Kingdom of God within the realities of the world around us?”
When asked to elaborate, Chris explained:
“Catholic Social Doctrine is kind of a loose canon of teachings from the last 150 years. In particular, it relates to Catholic engagement with social issues. This body of teaching reflects how the Gospel and the teachings of the Church shape the way Catholics behave in civil society. It asks questions like: What is our responsibility to our neighbour? How does the Gospel inform the way we build the Kingdom of God within the realities of the world around us?”
Along the way, Chris will explore how these principles guide the “lay apostolate”, which is a fancy way of saying “the unique mission given to the Catholic laity”, to be “leaven” that raises the world to Christ by the ways we integrate our faith in the details of our otherwise normal worldly lives.
The “Communion of Persons” and the Checkout Line
During our chat about the upcoming course, Chris shared a personal “lightbulb” moment from his own studies that illustrates how Catholic Social Doctrine impacts daily life.
“The Christian life is about a communion of persons,” Chris explained. “Catholic social teaching pushed me to think about my everyday consumer choices – like going to the grocery store – through that lens. How do choices I make with my money express what I believe about the Church and the Gospel? Are the decisions I make reinforcing a communion of persons, or are they contributing to division and isolation?”
Taking it further, are we brave enough to act on God’s call to sacrifice for the Common Good, in Malachi 3:10, and to trust in His promises in return, as it says:
“Bring the full tithes into the storehouse, that there may be food in my house; and thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you an overflowing blessing.”
In modern terms, a tithe is 10% of our income! Do we believe God will take care of our personal needs – as He promises – if we give that much, up front, to His “storehouse” – which today would mean our parish and other forms of charitable Catholic work? It takes courage to ask these questions.
This willingness to reflect heroically on our normal lives is behind St. Thérèse’s “Little Way,” too. Thérèse taught that we don’t need to perform “great deeds” to reach holiness. We become saints by noticing the profound choice that is always there; a choice to either open or close our hearts to God’s power and love, which stand ready to transform us and the world around us. This choice happens in the “small” decisions that confront us day to day.
Applying Catholic Social Doctrine is the “Little Way” in action:
- Solidarity in Small Things: Recognizing that the use of our money is a moral act (not just an economic one) and that our choices affect our brothers and sisters across the globe.
- The Dignity of Work: Treating work not as a burden, but as a way to exercise our human potential. As the Church teaches, “Work is for man, not man for work” (CCC 2428).
- Care for Creation: Respecting the environment as a gift for the “common good of past, present, and future humanity” (CCC 2415).
A Topic that Matters Today
In what is often called a post-Christian society, we are called to “do justice” and “love kindness” in spaces where the Gospel is more easily forgotten. Catholic Social Doctrine provides the roadmap for this mission. It isn’t just a collection of abstract ideas; it is the Church’s compass for how a person who has encountered God transforms the culture around them by living in brave testimony to the truest reality, in every walk of life and in all the seemingly small and more or less “secular” details. It can be most scary – and it can hold great prophetic promise – when it challenges us to break from comfortable patterns that we trust and would like to protect. St. Paul’s words to the Corinthians are an exhortation to all of us: “If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise” (I Cor. 3:18-19).
As Chris says, “Catholic social teaching is about what happens when a person encounters God and how cultures are transformed when they are shaped by people who have encountered God. The principles of Catholic social teaching guide and inform our engagement with all areas of life – public policy, education, care for the poor, questions of governance, how we use our money, and how we treat people in our workplaces and families.
“The course will challenge people, affirm some things they may already sense intuitively, and give them the language of the Church to understand those instincts more clearly” while “asking how the Gospel can shape every part of our lives.”
James Riley has been on the St.Therese Institute mission staff since before anyone else here can remember, and he has done a little of everything in his time! He currently serves as the Deputy of Operations.
Rediscovering the Glory of Being Human
Theology of the Body at St. Therese Institute
For many of us, the morality teachings that we’ve received from our parents and the pulpit can feel like a list of rules—a series of “thou-shalt-nots” that prudishly try to keep us oriented on the straight and narrow. But the straight and narrow is easy to fall off. Falling off leads to guilt and shame, followed by struggling back on the road and heading to confession, followed by the ‘successful’ repression of desires for a while… followed by another fall and a restart of the cycle.
But what if the Church isn’t saying “no” to our desires? What if she is actually saying, “They are good and holy” and is pointing you toward the only thing that can truly satisfy them?
This is where St. John Paul II’s Theology of the Body (T.O.B.) transforms everything you ever thought you knew about human and sexual morality.
This week, St. Therese Institute invites the public to join us for four days and to discover T.O.B. in our “The Gospel of the Body: Theology of the Body & The Mystery of Divine Love” Spring Course.
The course features a series of videos recorded at St. Therese Institute featuring renowned T.O.B. teacher, Christopher West. He titled it The Gospel of the Body & The Little Way, a series designed specifically for STIFM which combines two great modern doctors of the church – St. John Paul II’s teachings on the beauty of the human body with powerful insights from St. Therese of Lisieux.
Julie (Godin) LeBlanc is the facilitator for this upcoming course. She is a St. Therese alumna who had her passion for life and God set on fire through Theology of the Body, which is now the central point of her theology degree studies. We recently sat down with Julie to talk about why this week is often described as “mind-blowing” and why Theology of the Body is the key to understanding who we truly are and truly created to be.
Moving Beyond the “Soul in a Body” Myth
One of the biggest obstacles to understanding ourselves is a hidden dualism—the idea that our “real” self is just a spirit trapped inside a physical shell, or that the soul is good and the body is bad. We see it around us in our world all the time: from eating disorders, to feelings that someone was created as the wrong gender, to zombies (soulless wandering body) to ghosts (bodiless wandering soul), to our disconnected-from-the-reality-around-us texting and doom scrolling.
Julie explains that this course shatters our misconceptions:
“I just think most people, including most Catholics, don’t know Theology of the Body, which is essentially to say they don’t know that a human being is a body and a soul, not a soul in a body. They don’t necessarily know what our design as male and female is for or what our desires are truly for. Why are we male and female? Why do we have these strong eros desires? Why is it that our bodies are us and not just a container for us? Theology of the Body takes up all of those questions. Just hearing that your body is you and your body is good is something most people, I think, aren’t acquainted with!”
The Redemption of Desire
A central theme of the week is the redemption of eros—that fiery, restless longing for love and union. Far from being something to repress, this desire is actually a signature imprinted with fire in our souls by God himself.
Christopher West explains that we often “miss the mark” (the literal meaning of sin, derived from an archery term) not because our desires are too strong, but because we direct them toward finite things that cannot satisfy us. We turn “icons” (foretastes of heaven) into “idols”.
But the solution isn’t to kill the desire. It’s to aim it correctly. As West explains, “Christianity is the religion of desire—the religion that redeems eros… [the saints] have had the courage to feel the abyss of longing in their souls and in their bodies”.
This is where St. Thérèse of Lisieux becomes a vital guide. Though a cloistered nun, she was a woman of “immense desires,” realizing that her thirst for love was actually a thirst for the Infinite. By pairing her “Little Way” with St. John Paul II’s theology, this course shows us how to navigate our own passions, seeing them not as enemies, but as the fuel for our journey to God.
A “Mind-Blowing” Experience
The week features video sessions by Christopher West, recorded specifically for St. Therese Institute, and facilitated live by Julie. West is famous for making deep theology accessible, using examples from movies and pop culture to drive points home.
But what makes this week truly special is the effect it has on participants. It’s not just an academic class; it’s a moment of synthesis where the fragmented parts of our faith suddenly fit together.
For many, it is the moment they finally understand the why behind the what. Why does the Church teach this about marriage? Why is chastity a “yes” to love rather than a “no” to pleasure? Why do I feel this ache in my heart?
Julie describes the reaction she sees in students:
“[Through facilitating the course], I’ve seen and heard the students having these mind-blowing moments, saying, ‘So many things in my life are starting to make sense.'”
Suddenly, the “rules” aren’t rules anymore—they are a roadmap to the happiness we’ve been searching for.
Join Us for the Journey
Through Theology of the Body, the straight and narrow becomes a highway. Guilt and shame are replaced by the promise of grace. Confession becomes a loving embrace. Repression transforms into a powerful invitation to focus our passions and desires toward Heaven—reorienting ourselves from the finite to the infinite. Temptation itself becomes a door to holiness. That’s just a piece of all that T.O.B. can do.
In a world confused about gender, sexuality, and the meaning of the body, we need this teaching more than ever. We need to know that we are not accidents. We need to know that our bodies tell a divine story.
Julie concluded our chat by sharing about how doing this video course at St. Therese is different: “There is something very appropriate about bringing your body to a study on Theology of the Body, and being around other people in person. You get to study Theology of the Body along with the St. Therese [Gap and Mission Year] participants. You get to live the beautiful way of life of St. Therese Institute: prayer, sacraments, meals, recreation, and community. We may be watching a video, but because we’re watching it in the same room as it was recorded, it feels like something more, and Christopher is still so engaging and funny. Sure, you can watch something like this at home online, but it’s so much richer when you’re together with people, sharing your reactions, laughing together at Christopher’s jokes, understanding his references and examples, asking questions and getting the answers. And the pairing of St. John Paul II with St. Thérèse is something that you won’t find anywhere else.
“While Christopher West may not be with us in person, he will be with us in prayer! He knows that we are studying T.O.B. March 17-20, 2026, and he assured me he will be journeying with us on the spiritual side of this journey.”
Whether you are single, married, discerning a religious vocation, or are ordained/professed/consecrated, this week offers a “sacramentalworldview” that will transform how you see God, your neighbor, and yourself.
James Riley has been on the St.Therese Institute mission staff since before anyone else here can remember, and he has done a little of everything in his time! He currently serves as the Deputy of Operations.
One Weekend to Watch them all!
The Lord of the Rings Movie Marathon Weekend at St. Therese Institute
One of my favorite traditions at St. Therese Institute of Faith and Mission is our annual Lord of the Rings movie marathon. Every year, over the course of a weekend, we watch all three Extended Edition films—nearly 12 hours of storytelling! It is a true marathon, and it is also one of the most communal and joy-filled weekends of the year: fellowship, towering creativity…and even encountering the King of the Universe through the story.
The Epic Quest Begins
The weekend begins on Friday evening as we transform the gym into a “hobbit hole” of sorts, filled with couches and comfy chairs, blankets and pillows. The movie staples of popcorn and beverages sustain us as our STIFM Fellowship journeys with the Hobbits out of the Shire into the unknowns of the wilderness and on to Rivendale. Sam’s declaration, “This is it. If I take one more step, it’ll be the farthest away from home I’ve ever been,” reminds us of our own Christian journeys (and for some, Bruno is the farthest way from home they’ve ever been). We watch as the Fellowship is formed and they begin their near impossible quest to destroy Sauron’s ring of power.
Saturday introduces the first twist to keep our cinematic indulgence far from passive: Our traditional Lord of the Rings Snack Competition! Teams of St. Therese residents imagine and create Middle Earth-themed munchies for the second movie in the marathon.
Unrestrained fantasy-driven creativity has resulted in many glorious…and gory-ous…and gooey-ous…culinary creations. This year’s fare easily met the excited expectations of the community. Bilbo’s hundred-and-eleventy birthday cake launched us into celebration. Lembas (biscults masquerading as elven waybread) and pints of beer (root beer floats) sustained us. The “dead marshes” were represented this year by sour patch kids in lime jello, with cake chunks and pretzel tree stumps protruding from the deadly green gelatinous goo. First prize went to Mount Doom, recreated from chocolate caramel bunt cake and erupting sour cherry lava all over the table. The Eye of Sauron made two appearances: once as devilled-eggs and once in hummus form. The Ents were there too, made of broccoli.
A hungry Fellowship of St. Therese residents helped themselves to the copious spread as they took in the second part of the trilogy, The Two Towers.
On Sunday, the program continues to fire the imagination and foster creativity with a second twist: The Middle-earth Costume Party!
Days or weeks of planning and clandestine work pay off as our St. Therese residents parade into the lounge in full garb, amidst an electric atmosphere of thunderous claps and echoing cheers! Poor Bilbo would be so overwhelmed he would surely collapse, muttering “Struck by lightning! Struck by lightning!” as he did in the Hobbit, the prelude to the Lord of the Rings story.
Some costumes are evocatively simple; some are over-the-top fantastic! Hobbits seemed to be the theme for this year with many notable Hobbiton denizens venturing out to watch the Return of the King, our third and final movie in the marathon’s trilogy.
Other notable cameo appearances are made by Aragon & Arwen, Boramir, Theoden, and Gandalf. The malevolent Lidless Eye of Sauron appears once more, as well.
Tolkien: Author, Professor and Catholic Witness
The weekend is full of fun, food, and abundant creativity, but there is a deeper reason we return to this story year after year as well. Its creator, John Ronald Reuel (J.R.R.) Tolkien (1892-1973), was a man of profound Catholic faith. He famously described The Lord of the Rings as a “fundamentally religious and Catholic work”. Tolkien’s faith was not an add-on; it was the “underlying matrix” through which he understood the world.
This is visible in the “sacramental” elements of his stories. For example, the Elven waybread, lembas, which “fed the will” and gave strength for the journey, is a image of the Eucharist.
Characters like Galadriel reflect Tolkien’s veneration of the Virgin Mary. Even the date the Ring is destroyed—March 25th—was chosen intentionally. In the ancient liturgical calendar, March 25th is the date of both the Annunciation (the Incarnation) and the Crucifixion, the two moments where light definitively overcame the darkness of our own world.
And Jesus’ threefold munera (Latin for “offices” or “missions”) are embodied in the three main characters of Tolkein’s story: Gandalf (The Prophet), the spiritual being made flesh who undergoes a literal death and resurrection to return with greater power; Frodo (The Priest), takes on the “sin” of the Ring and offers himself as a sacrificial victim for the salvation of many; and, Aragorn (The King), the hidden heir who returns to claim his throne, conquering death itself by walking the “Paths of the Dead” (cf. the Harrowing of Hell).
The “Little Way” of Middle-earth
At St. Therese, we find a special connection in the way Tolkien’s “little people” mirror the “Little Way” of our patroness. St. Thérèse of Lisieux taught that holiness is found not in grand, worldly achievements, but in the “nothingness” of small, hidden acts of love.
Frodo Baggins – the hero of the Lord of the Rings tale – is not a classical hero of hubris or self-confidence. He is a small, fearful hobbit who succeeds through “dogged obedience” to a call he did not choose. As Elrond famously says, “Such is of the course of deeds that move the wheels of the world: small hands do them because they must, while the eyes of the great are elsewhere”. This is the essence of the Little Way: recognizing our own weakness so that Divine Providence can work through us. Even when Frodo “fails” at the final hour, his previous acts of humble mercy allow Grace to complete the quest.
A Future Patron Saint of Mythology?
Because of his “heroic virtue” and the way his work has led so many back to the Church, there has been a growing movement for Tolkien’s canonization. In 2017, a significant step was taken when a special Mass for the opening of his cause was celebrated at the Oxford Oratory—the very church where Tolkien attended daily Mass. While the process is still in its early stages of advocacy, we may join the many members of the faithful who pray the official Prayer for his Beatification:
“O Blessed Trinity, we thank You for having graced the Church with John Ronald Reuel Tolkien and for allowing the poetry of Your Creation, the mystery of the Passion of Your Son, and the symphony of the Holy Spirit, to shine through him and his subcreative imagination. Trusting fully in Your infinite mercy and in the maternal intercession of Mary, he has given us a living image of Jesus the Wisdom of God Incarnate, and has shown us that holiness is the necessary measure of ordinary Christian life and is the way of achieving eternal communion with You. Grant us, by his intercession, and according to Your will, the graces we implore… hoping that he will soon be numbered among Your saints. Amen.”
James Riley has been at St. Therese Institute longer than any of the rest of the staff can remember, and he has worn many hats, including wizardly ones. He is the master of St. Therese Institute lore, and an unabashed Lord of the Rings (proof: he has a daughter named Éowyn, and LotR toys in his office). He currently serves as the Deputy of Operations.
To Be Love in the Daily Grind
The Apostolic Internship at St. Therese Institute
God calls and inspires us in many different ways. One key way God calls to us at St. Therese Institute of Faith and Mission is through our simple but daring mission statement: “To be the love at the heart of the Church for the conversion of the world.” It’s a mission inspired by our patroness, St. Thérèse of Lisieux, who taught that holiness isn’t about doing extraordinary things, but about doing the smallest, most ordinary things with extraordinary love.
From the Greenhouse to the Field
For those in our Gap Year and Mission Year programs, this mission is germinated and nurtured in what Executive Director David Douglas calls a “curated reality—a spiritual ‘greenhouse’ of sorts” where students are protected and nurtured so the roots of their faith can grow strong. Buteventually, every plant must leave the greenhouse for the field. Being rootbound and boxed in isn’t an option for lives meant to be lived fully in Christ! One of the reasons that the Apostolic Internship program exists is to aid that transition.
Now in its second successful year, the Apostolic Internship acts as the “in-between stage of care,” helping our graduates transition from the controlled environment of the formation programs into the unpredictable elements of the work world, giving them resume-worthy experience and leadership skills while continuing to encourage spiritual development.
LOVE in Action
We often say the interns are the “junior staff” who keep the engine of St. Therese running, but it is more than that. They are taking the “Little Way” that they learned about during their years of formation and challenging themselves to apply this beautiful theological vision within the gears of our real operations. From the kitchen to the front office, from the laundry room to classroom, from the hidden internal document to the public external viral reel, their work provides the Institute with expanded capacity and a magnanimous witness – to others and (most importantly) to themselves – of what love in action can really do:
- Expanded Outreach: So far this year, the internship allowed us to reach out to 18 different parishes, rebuilding a network of awareness for the Institute. More parish outreaches are in the works!
- Legacy Building: Interns are building permanent resources, like re-writing entire course curricula and developing operating procedures for future staff and interns.
- Daily Service: Whether it’s cooking a meal for 50 people or helping fix a leaky faucet, the interns ensure that this place of beauty and encounter keeps running without permanent staff needing to work constant overtime (which was the reality in the years prior to the internship program).
Miranda Willenborg, our Female Formation Intern, notes that this “behind-the-scenes” work is where the formation she received really gets used and honed:
“You take your formation and you get to the internship where you’re practically applying it every day—and sure you might mess that up, but you just kind of live it. I love being on the team… because that’s where my charisms lie.”
The true success of the program is what happens inside the interns. St. Thérèse once wrote that she wanted to find a “shortcut” to heaven through her little way of love. Our interns get a chance to seek that shortcut in the midst of their 9-to-5 workdays.
Joseph Côté, our Male Formation Intern, reflects on times when prepping classes or setting up for activities require working through the scheduled Eucharistic Adoration:
“What God has been really working on my heart is: ‘You can encounter Me through the ordinary and through the work just as much as you can there [in adoration].’ It’s an invitation from God being like, ‘Do you trust that I can encounter you and I can meet you in this place just as much as you could in adoration?’”
A Year of Growing Professional and Personal Fruit
The internship year is also a year of immense professional fruit. Our interns are gaining resume-quality experience that is opening doors before they even finish the program.
- Olivia Mase (Marketing): “I recently received a job offer from a University because of my work here at the Institute. It’s an exciting example of recognizing that my work here actually means something and it’s tangible life experience.”
- Rachelle Bentler (Reception): “This year has brought a lot of confidence in the gifts that I’ve been given… I can totally see this year really impacting the rest of my life because it’s really anchored me and given me direction.” Through skills and connections built in our front office, Rachelle has been offered an opportunity for reception/admin work within a professional health practice.
Daniel Berube, our Custodial intern, found that his practical background and keen attention to detail were a perfect fit for the custodial role St. Therese required. Through using and nurturing those gifts this year, he’s found new skills have blossomed:
“I have a charism of hospitality, an attention for detail, and a background in carpentry. It’s quite amazing how well my skills and passions and charisms lined up with the position… This year has given me the communication skills and leadership skills to dive into whatever my next—both large ‘V’ vocation and career vocation.”
Ready for a Transplant?
As we look ahead to our third year of the program (2026–2027), we are inviting the next group of leaders to get their roots ready and move into the field.
- Current participants in the 2025-2026 STIFM programs: Applications have been open for two weeks, and many great candidates have already applied!
- Alumni (Gap Year 2025 or earlier, and Mission Year Alumni): Your turn is here. Applications for alumni will be accepted until mid-week. Your window closes Wednesday, Feb. 11.
Discernment is rarely a lightning bolt; more often, it is a quiet realization that the Lord has prepared a place specifically for your gifts. If you feel a tug toward participating in the daily operations of this mission, consider how the “Little Way” thrives in the soil of a generous “yes.”
Take a step of faith. Come do the ordinary work of a modern-day lay apostolate with extraordinary love.
James Riley has been on the St.Therese Institute mission staff since before anyone else here can remember, and he has done a little of everything in his time! He currently serves as the Deputy of Operations.
Snow Forts and Hot Chocolate
A playful snow day
It takes more than a -18°C day to stop fun in Saskatchewan. Admittedly, the windchill did shorten our time outside, but our resident Gap Year, Mission Year, and Apostolic Internship participants didn’t let that stop our annual Snow Day—an afternoon and evening of “Little Way” joy, play, some classic winter comfort food, and most importantly, intentional community.
The Battle for the Forts
The afternoon kicked off with a high-stakes construction project. Participants spent thirty minutes harvesting massive ice chunks to build snow forts, which quickly became the front lines of what was described as an “all-out war.” Between the physical exertion and the strategic snow-lump barrages, the freezing temperatures were forgotten for a while.
Will Cornish, a Gap Year student, reflected on the importance of this shared intensity:
“It was great to do things with everyone, especially something physical with the other men—lots of activity, lots of tackling, just being able to get some pent-up aggressive energy out with the community. It was a highlight for me.”
The “Indoor Cabin” Experience
When the -33°C windchill finally forced a retreat, the fun didn’t stop; it just moved. The gym had been transformed into a “cabin” oasis, featuring couches, blankets, a digital fireplace on the projector screen, and plenty of hot chocolate. The afternoon was filled with board games and chatting on the cabin half of the gym, while round after round of pickleball kept people moving in the other half.
Jenna Regnier, currently in her Mission Year, noted how this shift in the pace of life was exactly what she needed:
“Today reminded me of when I was growing up in Ontario and we’d have a snow day: we’d get to skip school, and go outside and play. Then, my mom would always make us hot chocolate when we’d come back, and it was really warm and cosy. Today felt like a break from regular real life and let me just be a child again. It was fun to hang out with people and relive this, plus I got to eat bannock for the first time! I love Saskatchewan!”.
Fire, Rosaries and Dragons
As the sun began to dip, the community suited back up in their winter gear and gathered around a bonfire for a classic weiner roast. A special treat (and Jenna’s favorite part) was the pan-fried bannock served with jam.
For Rachelle Bentler, an Apostolic Intern, the outdoor meal was a reminder of what it means to be a spiritual family:
“We have community night every Saturday night, but it was really good just to have a day where everyone could be together, welcoming and interacting with everyone—from the people you normally do things with, to those that you sometimes struggle with or don’t know well. It’s a chance to break through that and do something together with everybody to create memories together. It felt like fruitful family-time and was very wholesome.
A highlight for me was the bonfire supper. It was just so much fun. We had hot dogs together around the fire—I think it was the first time where I actually really enjoyed a hot dog, charred by the fire, so warm and delicious!”
Gap Year participant, Alyana Canda’s highlight of the day was the movie that night. After supper clean up and saying the Rosary in the chapel, it was back to the gym for a not-winter-themed flick, How to Train Your Dragon 2.
“It was just so much fun just being with the community, being on the couches that we’d moved into the gym, the nice warm lights, the bonding time, and laughing together at the movie. Normally we try to be quiet during movies (so that everyone can watch and listen without distractions), but this time we were so expressive!”
Why We Play: The Theology of Leisure
Leisure is not an “escape” from our spiritual lives, but a vital part of them. By stepping away from the regular daily routine, our participants are able to refresh themselves and return to their mission with renewed fervor. This is what St. Thomas Aquinas called the virtue of eutrapelia—the moderation and “rightness” in play. Aquinas taught that because the soul’s power is finite, it becomes weary through over-application. Just as the body requires physical rest, the soul requires the “rest” of play and mirth to return to its work with a clear mind.
We see this lived out beautifully in the life of St. John Paul II. Even during his busy papacy, he was known for slipping away to the mountains to ski. He understood that encountering the majesty of winter was a way to encounter the Creator. He once said:
“It is important for us to find moments of silence and reflection, but also of healthy recreation, which allows us to return to our daily duties with new energy.”
While our “mountains” in Bruno might be made of shoveled snow, the sentiment remains the same. Whether skiing down a mountain side, or roasting hot dogs over a bonfire on the Saskatchewan prairies and trying bannock for the first time, we find God in the joy of His creation.
James Riley has been on the St.Therese Institute mission staff since before anyone else here can remember, and he has done a little of everything in his time! He currently serves as the Deputy of Operations.
