What doth it profit a man to attend Latin Masses, but not live like the Good Samaritan?
Email: torontocatholicwitness@outlook.com

Monday, 24 February 2020

Jean Vanier: Not a "living saint," but a sexual deviant in the line of his mentor, Thomas Philippe

Jean Vanier and his spiritual director, Pere Thomas Philippe. France, 1964.

More news has come to light regarding the abuse allegations against the "living saint" Jean Vanier and their connection with his mentor, Thomas Philippe. He may be recently dead, and I want nothing more than to show a modicum of respect to him, but the new revelations are indefensible.

Does a "living saint" lead women into sexual encounters while clothing his actions with pious words and basically justifying unjustifiable actions, just like his mentor, Thomas Philippe, did?

Does a "living saint" tell a vulnerable woman that "This is not us. This is Mary and Jesus. You are chosen, this is special, this is secret."

Does a "living saint" keep a relationship with a man who he knows has questionable sexual tendencies after receiving circumspect advice like this from Philippe?

For XX be very careful. You can sometimes pray with her, if it is very prudent; but externally the minimum, no more than St John at the Last Supper and in a rather discreet way. I feel that the Blessed Virgin asks us to be very careful about this point. Rely on obedience. Even if XX […] and you are very much in a hurry internally, you must remain below this limit rather than go beyond it… Mary may want to test your obedience.
Not a "living saint," that's who. More like someone who used the Catholic Faith to commit horrendous crimes - that is what they are - in the Name of Our Lord.

We seem to have a few of those men around these days - in Canada and elsewhere.

The quotations below - as the one above - come from the released summary of the internal L'Arche investigation:

Despite being categorically banned from doing so, Thomas Philippe continued to run l’Eau Vive clandestinely throughout the investigation period. The dozens of letters he sent to Jean Vanier during this period show that he advised and guided him in all the steps to be taken. Braving the ban (which he could not ignore as he later said), Jean Vanier met him many times during this period. 
The Dominican archives contain the statements of the two victims of Father Thomas Philippe who sounded the alarm. It describes the behavior of Father Thomas Philippe but also his justification for his behavior: 
Then he began theories, to try to convince me, […]: the lost woman of Hosea, the sacrifice of Abraham, the glorious mysteries, the transcendence of the prophetic mission (of his mission) regarding the norms of morality. He asked me, most insistently, to bind myself to him by an act of absolute faith in this mission and in himself. I replied that I could only make an act of faith in God alone, and trust in creatures only insofar as they were God’s instrument for me […]. He explained to me that it was not for me to make this discrimination, that he was an instrument of God, and therefore at present and directly moved by God […]. 
He said that I lacked strength, that I had to get used to it gradually, that all this was a great honour to Our Lord and to the Blessed Virgin, because the sexual organs were the symbol of the greatest love, much more than the Sacred Heart -. And I said, “but that’s blasphemy! “Then he took up his theories again, saying that when one arrives at perfect love, everything is lawful, for there is no more sin.
Let this be a lesson to all of us - be very wary of those proclaimed as a "living saint" by the Catholic establishment while they are alive.

https://www.larcheusa.org/news_article/summary-report-from-larche-international/

Sunday, 23 February 2020

CRISIS in TORONTO Catholic schools: The "QUEERING" of school children has to STOP!





Paolo De Buono, a school teacher for the "Ontario English Catholic Teacher's Association" (OECTA) continues to defend in the  strongest possible terms the reading of the picture book, The Boy Who Cried Fabulous. In the above tweet, De Buono has written that the question is "not why" he would read this book in his "...Catholic elementary classroom...", but "...in a religious setting based on God's love... why wouldn't you"?


HERE IS WHY YOU WOULDN'T: 

The Boy Who Cried Fabulous has been identified by "queer theory" scholar and researcher, Jennifer Miller, PhD., as part of a sub-genre of pro "LGBT" literature know as, "new queer children's literature", the purpose of which is to "queer" the family and "straight" human relationships. One can either accept De Buono's analysis of the book, and the various other "queer" children's literature he reads in the classroom (such as A Tale of Two Mommies), or accept Miller's analysis of such books, given her years researching and studying "queer theory". 





One thing clearly emerges from her analysis: the book is certainly NOT about inclusion and love, but presents a vision of "queering" the world, a vision of human sexuality and the family that are completely foreign to Christian morality.

Miller wrote: 
...the new queer children’s literature introduces the possibility of queering the straight world.

...new queer children’s literature takes the most normative of institutions—the family—as an object of critical queering...

...childhood itself is queered in the new queer children’s literature. I identify new queer children’s literature as a primary locus of transformative queer world-making...

Dear friends, it is essential that we have such "queer literature" (be it for pre-pubescent children, youngsters, or teenagers) removed from all our Catholic classrooms as contrary to Catholic Faith and morals. 


Please contact His Eminence Thomas Cardinal Collins, and your local Catholic school trustee. 

Phone: 416-934-0606, ext. 609 
Email:archbishop@archtoronto.org


Liaison for Catholic Education

Barry White
416-934-3400 ext. 515
E mail:bwhite@archtoronto.org



Please also contact the school, St. James Catholic School (Ward 4) at which De Buono teaches; ensure to cc your email to Cardinal Collins, and your local Trustee. 

Principal: Joanne Saragosa
E mail:joanne.saragosa@tcdsb.org

Fax: 416-393-5275
Tel: 416-393-5046

Superintendent of Education: John Wujek
E-mail:john.wujek@tcdsb.org

Tel: 416-222-8282, ext 5371
The Trustees of the Board can be contacted following this link. 

Saturday, 22 February 2020

Jean Vanier: Model Catholic no more


The Globe and Mail - perhaps the most calm and collected of Canada's national newspapers - has just revealed Jean Vanier, late founder and director of L'Arche International, is the subject of an ongoing internal L'Arche investigation into credible sexual abuse allegations.

You can read about it here.

When it comes to the younger Vanier, there have been whispers about him for years. Not the sexual abuse allegations, but how he wasn't the model Catholic he was made out to be. In 2016, as he was nearing the end of his life, he came out in support of euthanasia. Vox Cantoris records his reaction to the news here.

Growing up, I often heard about great Jean Vanier was. How he gave up a good worldly life to found an organization devoted to supporting those with intellectual disabilities - that would be L'Arche. In the Catholic school curriculum, in grades 8 through 10, there was at least one section in each Religion textbook dedicated to his life and his great qualities. There was an expectation that this is the sort of man I should aspire to be, and he was held in great regard by the Catholic elite here in Canada.

In retrospect, I suppose I shouldn't be surprised that was the case. After all, the textbooks were stamped with the seal of the Canadian Conference of Catholic Bishops, who will be infamous for years for writing the Winnipeg Statement.

The question is, now what? Already, I have seen people come out in "mourning" about these allegations. Others are questioning - rightly so - the prudence of naming public institutions after him, and I suspect they will lobby for a name change. Will L'Arche see a drastic reduction in financial support in light of this investigation?

I can only hope this prompts the Catholic school boards in Ontario to throw out those textbooks which make Jean Vanier out as a Catholic hero, preferably at the same time as they throw out those awful books Paolo De Buono peddles as "Catholic."

Jean Vanier: Model Catholic no more. If he had ever been.

Wednesday, 19 February 2020

"Queer children's literature" is being read to primary school children at St. James Catholic School in Toronto




Is the children's picture book, The Boy Who Cried Fabulous a book that "goes to the heart of what it means to be a Catholic teacher, both professionally and religiously...?"

Or is the book something else entirely? 

Based on the analysis of queer theory scholar Jennifer Miller PhD, (University of Texas at Arlington) whose research focus is "LGBTQ children’s picture books", can The Boy Who Cried Fabulous, be reconciled with being "...a Catholic teacher, both professionally and religiously..."? 

As pointed out in our previous post, Miller identifies The Boy Who Cried Fabulous, as part of a subgenre of "new queer children's literature", the objective of which is to queer the straight world, through transforming the normative family unit into queer affirmation. Either she is right, or she she is wrong. If, as an expert in queer theory, she is correct this has serious implications for such books being read and promoted in Catholic schools. 

Let us now, quoting Miller,  delve a little further into the implications of "new queer children's literature", of which, The Boy Who Cried Fabulous is representative. 

...the straight world is changing because of the challenge of queerness inserted within the seemingly straightest of institutions—the family—any theorization of queer futures must involve a rethinking of the present state of existing heterosexualities and homosexualities, as well as the normative core that sustains the difference and distance between them. (p. 1647) 
I suggest that camp is a device used in new queer children’s literature to present homosexuality while desexualizing it. As a result, when the protagonists of new queer children’s literature perform their identities and engage the social world through a camp sensibility, they are enacting prehomosexual identities. I have identified two texts that feature pre-gay characters. (p. 1664)
This project has sought to identify and to begin to define an emerging subgenre of children’s literature I suggest is part of a queer world-making project that is rendering gender creative and transgender youth visible to the youngest of audiences. I have demonstrated that new queer children’s literature emerges alongside other queer-youth-affirming activities  (p.1667)

Dear friends, The Boy Who Cried Fabulous is but one of literally hundreds of pro-"LGBTQ" and "trans" books that are anti-Christian and anti-family. Such books are contrary to the Catholic view of human sexuality and the family, as contained in the Catechism of the Catholic Church. The Catechism is, according to the Archdiocese of Toronto's website: 
The most important book of the Church is the Sacred Scripture. In second place comes the Catechism. In the Catechism you find the reliable knowledge about the faith of the Catholic Church, accumulated during more than 2000 years – in precise formulations approved by the Holy Church herself.

We call upon the Toronto Catholic District School Board (TCDSB) to immediately undertake a review of all books in classrooms pertaining to human sexuality and family life, to ensure that all such books conform to  Catholic Faith and morals. 


Please contact the Cardinal's Office to let your concerns be known:

His Eminence Thomas Cardinal Collins
E mail:archbishop@archtoronto.org
Tel: 416-934-0606, ext. 609 


Liaison for Catholic Education: Barry White
E mail:bwhite@archtoronto.org
Tel: 416-934-3400 ext. 515


Please also contact the school, St. James Catholic School (Ward 4) at which De Buono teaches; ensure to cc your email to Cardinal Collins, and your local Trustee.  



Principal: Joanne Saragosa
E mail: joanne.saragosa@tcdsb.org
Tel: 416-393-5046
Fax: 416-393-5275

Superintendent of Education: John Wujek
E-mail: john.wujek@tcdsb.org
Tel: 416-222-8282, ext 5371


The Trustees of the Board can be contacted following this link. 

Sunday, 16 February 2020

The Queering of Children: How "queer children's literature" is being taught in Catholic classrooms in Toronto



The above tweet was posted by a Catholic teacher from Toronto, Paolo De Buono. The book he refers to is "The Boy Who Cried Fabulous" by Lesléa Newman.  

Paolo De Buono asks if it can be pointed out how the book he reads to  schoolchildren in the classroom is contrary to the Catechism of the Catholic Church. De Buono has also stated he is "100% certain that what I've done is consistent with...my religious beliefs as a Catholic". 

Let us now look at The Boy Who Cried Fabulous. I shall cite from the peer-reviewed "Journal of Homosexuality", from a pro-LGBT author, so that there can be absolutely no misunderstanding about "reading" pro-LGBT ideas into the book. 

The following quotations are from the article entitled: For the Little Queers: Imagining Queerness in "New" Queer Children's Literature (2019) by Jennifer Miller. 

Miller states:"...The Boy Who Cried Fabulous (2007), suggest a pre-homosexual gender expression by embracing gay affect, particularly excess and flamboyance" (p. 1645).

The book belongs to a new subgenre of pro-LGBT books: "I refer to this growing subgenre of children’s picture books as “new queer children’s literature” to differentiate it from the inclusion of lesbian and gay themes that precede it, which focused primarily on cisgender adult gays and lesbians (p. 1645).

According to Miller, this subgenre of children's literature is "queering the straight world", and regarding the "normative family unit" as "an object of critical queering", that leads to "transformative queer world-making"  and results in childhood and parents who are "queered" (p. 1646). 

Writes Miller: 
I suggest that in contradistinction to the “old” queer children’s literature, which is committed to a narrow vision of normalcythe new queer children’s literature introduces the possibility of queering the straight world. New queer children’s literature represents the coexistence of straights and queers in the most intimate of domestic spaces: kitchens, living rooms, playgrounds, and bookshelves. As a result, new queer children’s literature takes the most normative of institutions—the family—as an object of critical queering. 
Additionally, new queer children’s literature rejects the adultist logics that structure the normative family unit (Flasher, 1978). It represents queer children as desiring subjects and knowledge makers, while representing the vulnerability and, at times, the inadequacy of the heterosexual family unit. In doing so, childhood itself is queered in the new queer children’s literature. I identify new queer children’s literature as a primary locus of transformative queer world-making. New queer children’s literature refuses hierarchical distinctions between straightness and queerness and portrays the possibility of coexistence through queer love; love for the queer child is love that queers the cisgender heterosexual adult. (p. 1646)

Miller notes that such literature has a very powerful effect on young children: 
"...children’s picture books are a powerful socializing agent because they are often introduced in early infancy. The emergence of new queer children’s literature provides young people with the opportunity to imagine and perform gender identity beyond the restrictive stereotypes deemed acceptable in dominant culture. As a result, I argue that the new queer children’s literature is disruptive. It disrupts dominant cultural expectations about gender and refuses to accept restrictive social worlds (p.1654).

Examples of "queer children's literature" 

Let us now study Miller's analysis of the book to see the "queer" themes that permeate it: 
The Boy Who Cried Fabulous, written by Lesléa Newman and illustrated by Peter Ferguson, it about a young boy named Roger whose enthusiasm for life often distracts him from his tasks. In Ferguson’s nostalgic images, formally clad women and men stroll down the street in attire typical of the 1930s. The book opens with Roger waving goodbye to his mother as he heads to school. The text reads: “When Roger started out for school,/his mother set a simple rule. She said, “now Roger, you go straight—straight to class, and don’t be late. Roger tried hard to obey, he knew that he should not delay.” The repetition of the word straight, and its emphasis, at the text’s opening support a reading of Roger as a pre-homosexual character
The queer child cannot go straight to class; he is pleasure-seeking and easily distracted. In this instance he is diverted by a storefront featuring a man’s red suit, accented by purple buttons with a matching tie and handkerchief. The fabulous ensemble expresses a camp aesthetic that exceeds conventions; it is flashy and flamboyant. Roger enters the store and proceeds to use the word fabulous to describe everything in it. His uncritical joy expresses the commitment to pleasure that Sontag identified as essential to camp sensibility. However, reactions to and consequences for campiness are serious. When he finally gets to school, his teacher angrily orders him to sit, and reminds him not to “gad about” on his way home from school. The term gad refers explicitly to seeking pleasure, which further reinforces the text’s commitment to campiness and serves to queer Roger by associating him with camp. 
Repetition is an element of children’s picture books generally, and this one is no exception. On his way home, Roger is again distracted by a fabulous world that offers so much to delight in. The smell of pie, a woman’s beautiful purse, and even a book all draw him in. Roger eventually passes the street only to enter an equally fabulous park. Time passes quickly, and he realizes it is getting dark. He has gadded about, finding pleasure in the most unusual places—the usual ones. 
At home, Roger is confronted by his sad mother and angry father. He is sent to his room, while his parents debate how best to keep their son on track. They decide that policing his vocabulary will help him channel his energy toward the productive and away from the pleasurable. To that end they tell him to stop using the word fabulous. While walking with his parents, Roger attempts to ignore the wonders of the world and walk through the city without appreciating or finding pleasure in it. However, this proves an impossible task. In one image Roger is depicted with eyes wide as he passes Marv’s Diner. His mother and father look at him suspiciously as his mother holds his hand. The sign gave him an idea. He replaces the forbidden word fabulous with the word marvelous.  
While at lunch with his parents, every object he encounters is marvelous. After they leave the diner, the family stumbles onto a parade. Of course, it is marvelous, but beyond marvelous it is “luscious,” “scrumptious,” “stunning,” “thrilling,” “brilliant,” “magnificent,” and, finally, “fabulous.” After the forbidden word is spoken, Roger looks at his parents nervously. But, to his surprise, they smile and celebrate, queered by the child, able to see through pleasure-seeking eyes, the wonders of the world around them. The book ends with an image of Roger balancing on his parents’ shoulders as they tell him how much fun they had on their walk, referring to him as fabulous. The familial conflict is resolved with the queer child raised victoriously on the shoulders of his parents. 
In describing the text, I have explained my interpretation of Roger as a pre-homosexual character. Also important for my overall analysis of new queer children’s literature is the transformation of the heterosexual family unit from a site of policing to one of celebration. The heterosexual family must change to affirm the queer child. Roger’s parents’ understanding of parental control and children’s agency cannot hold if they wish to support him. Even more, they must reorient themselves toward pleasure and away
from social utility. (pp.1665-1666)

The insidiousness of the book cannot be underestimated: the idea of a pre-homosexual child  just waiting for his inner homosexuality to come out, the idea of rebellion against parental authority, the idea of converting parents into "gay" affirming and the now "queering" triumphalism over heterosexuality and the final transformation of the family into affirming and celebrating "queerness". The book is not only viciously anti-Catholic, but anti-family. 


Reference: Jennifer Miller (2019) For the Little Queers: Imagining Queerness in “New” Queer Children’s Literature, Journal of Homosexuality, 66:12, 1645-1670, 
DOI:10.1080/00918369.2018.1514204

So "YES", The Boy Who Cried Fabulous" is contrary to the Catechism of the Catholic Church. 

Either De Buono is being disingenuous about what such books promote, or he is incredibly naive and unable to see the overt LGBT, gender, and "queer" themes that permeate "The Boy Who Cried Fabulous", and other books that belong to this subgenre of "queer children's literature". 

It is time for this book, and other "queer children's literature" be banned in all Catholic classrooms. 

Has Paolo De Buono (and other dissenting trustees, teachers and parents) been deceived by gender ideologues? Or, is their motivation one of conscious abandonment of the Catholic Faith? Time will tell. Pray they come to see the true beauty of human sexuality as revealed in Sacred Scriptures, as taught by Christ and His Church. It is not unreasonable that De Buono should issue an apology for reading "queer children's literature" in a Catholic classroom, and retract his public statements of approval of such books. 

The TCDSB needs to immediately pass a resolution that "queer children's books" and other material that are contrary to Catholic Faith and Morals have no place in the classroom. 





Dear friends, please contact His Eminence Thomas Cardinal Collins to ask that this book and others that promote "new queer children's literature" be banned from our classrooms. Please call and email your local Catholic trustee. Be respectful, but be firm in defending our Catholic Faith and our innocent children. Ask that your local trustee bring to the Board the issue of "queer" literature that is contrary to the mandate entrusted to Catholic schools. 


ACTION ITEMS

The Archbishop of Toronto

His Eminence, Thomas Cardinal Collins
Phone: 416-934-0606, ext. 609 
Email: archbishop@archtoronto.org

Liaison for Catholic Education

Barry White
E mail:bwhite@archtoronto.org

416-934-3400 ext. 515



Please also contact the school, St. James Catholic School (Ward 4), and the Superintendent for the Area at which De Buono teaches. Ensure to cc your email to Cardinal Collins, and your local Trustee.  

Principal: Joanne Saragosa
E mail: joanne.saragosa@tcdsb.org

Fax: 416-393-5275
Tel: 416-393-5046

Superintendent of Education: John Wujek
E-mail: john.wujek@tcdsb.org
Tel: 416-222-8282, ext 5371



Toronto Catholic District School Board Trustees:

joseph.martino@tcdsb.orgJoseph Martino, Chair Ward 1: Etobicoke Phone: 416-512-3401

Markus de Domenico Ward 2: Etobicoke Phone: 416-512-3402 E-Mail: 

Ida Li Preti Ward 3: North York Phone: 416-512-3403 Phone: 416-222-8282 Ext.2660 


Maria Rizzo Ward 5: North York Phone: 416-512-3405 

Frank D'Amico, CD Ward 6: York Phone: 416-512-3406 


Garry Tanuan Ward 8: Scarborough Phone: 416-512-3408 

Norm Di Pasquale Ward 9: Toronto Phone: 416-512-3409 

Daniel Di Giorgio Ward 10: Toronto Phone: 416-512-3410 


Sunday, 9 February 2020

ARCHBISHOP JAN PAWEL LENGA: DEFENDER OF THE FAITH

His Grace, Archbishop Jan Pawel Lenga 

When time has permitted, I have been listening to interviews, lectures, and sermons by Archbishop Jan Pawel Lenga, the former Archbishop of Karaganda, Kazakhstan. His Grace now resides in Poland. It is very refreshing to listen to a churchman from outside the "Anglo-Saxon" world, who devoted his entire pastoral life in Kazakhstan, and as such was not exposed to the seductive lure of liberalism that has infected virtually every Prelate in western Europe and North America. 

So integrally Catholic is the Archbishop, that he suffers no illusions as to what is happening in the Church and world. Whilst we in the decadent "West" regard the Catholic Church as strong in Poland, Archbishop Lenga has publicly stated that "my heart breaks when I see the state of the Church in Poland". Unlike westernized Prelates, the Archbishop is not afraid to speak on any issue. His Grace reminds me of my father's Faith (who if alive, would be now 96): the Faith of once Catholic Poland. It was the pure Catholic Faith held by Poles uncorrupted by the so-called "modern" world. It was the Faith of Blessed Pius IX and St. Pius X.  



His Grace speaking about the dangers facing the Faith 

For those of you who speak Polish, I urge you to seek out this man's apostolic work, so as to fortify yourself against the grave dangers that are in our midst. More to come on this great man, but I shall end by stating that he has opened my eyes to perhaps the dagger in the heart of the Church that has led to this explosion of evil within the Church. It is the implicit rejection of the dogma: "outside the Church there is no salvation".  From this rejection comes forth   every other imaginal evil. The modern world is built upon the rejection of this dogma: the rejection of Jesus Christ as God, who is mystically united to His one, only Church. The denial, obfuscation, implicit rejection of this dogma denies the very words of Christ: 


"Jesus said to him, I am the way; I am truth and life; nobody can come to the Father, except through me". 
John 14:6


And St. Peter, inspired by the Holy Spirit: 


"Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be save". 
Acts 4:12 


Saturday, 8 February 2020

St. Catherine of Siena, Doctor of the Church, issues a warning to Paulo de Buono, MSc, JD, OCT


"No sin in the world grips the soul as the accursed sodomy; this sin has always been detested by all those who live according to God.… Deviant passion is close to madness; this vice disturbs the intellect, destroys elevation and generosity of soul, brings the mind down from great thoughts to the lowliest, makes the person slothful, irascible, obstinate and obdurate, servile and soft and incapable of anything; furthermore, agitated by an insatiable craving for pleasure, the person follows not reason but frenzy.… They become blind and, when their thoughts should soar to high and great things, they are broken down and reduced to vile and useless and putrid things, which could never make them happy.... Just as people participate in the glory of God in different degrees, so also in hell some suffer more than others. He who lived with this vice of sodomy suffers more than another, for this is the greatest sin."