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

Thursday, 27 February 2020

The Love of Christ or the love of Self? Are "queer children's" picture books the new "gospel" in Catholic Schools?


The love of Christ constraineth us 
2 Corinthians 5:14
[Guest post By John Haggerty] 

The Boy Who Cried Fabulous is a book for children aged 3-6. Many will be wondering what all the fuss is about. The hero is a red-haired boy who loves his world and who keeps finding "fabulous" things to marvel over. It is the uses to which the book will be put which Catholic parents may want to ask questions about. The book is a palimpsest; one meaning of palimpsest is ... "having diverse layers or aspects beneath the surface". (Merriam-Webster definition.)

Teachers and critics consider the book to have many meanings. It is being used to tell very young impressionable children about sexual activity between people of the same gender. This is going to be the gay crusade inside junior schools. Traditional Catholics and reformed Protestants are now seriously out of step; and in danger of breaking the law through "hate speech". Soon all memory of Catholic teaching on marriage and sexuality will be a thing of the past.



Elementary school teacher claims this picture book
is "what it means to be a Catholic teacher". Does it? 


So it is understandable that those who take a different position from Mr. De Buono are being portrayed on Canadian television as notorious anti-LGBT fanatics who are also anti-choice on abortion. One can see how the battle lines are being drawn in the spiritual war that is coming. For it IS coming, make no mistake.

In a way you cannot blame Mr De Buono. We have a Pope who says "Who am I to judge?" and who welcomes married homosexuals into the Vatican, not to mention Fr. James Martin, the new face of the pro-gay Jesuits. And Bishop Robert Barron interviewed Californian Dave Rubin on Youtube who is "married" to another man. Bishop Barron told Rubin: "The message of the Church to a gay person should be - you are a beloved child of God who has been embraced by the mercy of Jesus Christ and invited to a full sharing in the Divine Love. You are a son of God, called to eternal life". Mr. Rubin looked very happy at the Church's change of direction. No more preaching from the Catechism or Saint Pope John Paul's heavy moralising! We're all Rainbow Catholics now!


The Toronto Elementary Catholic teachers 
PROMOTING participation at the "Gay Pride" parade. 


There was nothing in the bishop's words about sin, or repentance, or regeneration, or sanctification, or the teaching of the Mosaic Law against homosexual acts; or of Jesus Christ making it clear that marriage can only be between a man and woman. No word from the Apostle Paul! No reminder that this is God's world and God's rules! The Divine Law in the Church of Pope Francis is regarded as a species of good-natured indulgence. It is reduced to a sickly sentiment patterned after human emotion. Bishop Barron's approach is what I call "Sex and the City" theology where everyone hugs everyone and we all troop along to a Gay Blessing in Saint Patrick's Cathedral.

But opposed to this is the love of Christ, which "constrains" us. This love acts as a restraining power, restraining us from every self-seeking purpose. It restrains us from sin and compels us into action for the Kingdom of God. Who could have imagined in the 19th Century that homosexuality would tear the Catholic Church apart and that little children would be indoctrinated into homosexual militancy? 

Even Saint Pope Pius X could not have imagined it in his darkest hour, the pontiff who allowed children of six to receive the Eucharist. Once a private activity, homosexuality is now public policy.

Homosexual militants have (humanly speaking) succeeded in conquering the once impregnable Citadel. The One Holy, Catholic and Apostolic Church.

Tuesday, 25 February 2020

The LGBT Idol: Monsignor Vincent Foy and the betrayal of those who suffer from same-sex attraction

Cardinal Thomas Collins and Monsignor Vincent Foy
Following and promoting the "LGBT" movement for those who claim to be Christian is replacing the true God with an idol of their own making. It is to worship not only strange flesh, but lies over truth, acceptance over mockery, convenience over principles, cowardice over bravery. It is to replace Jesus Christ with a false "gospel"

The late, saintly, Monsignor Vincent Foy was a man of great charity and compassion towards all men. Monsignor Foy had no "enemies". His example of charity for us was his attitude towards the tragic, pathetic Gregory Baum. Perhaps Monsignor Foy's prayers brought Baum to repentance before that sad man died. Jesus Christ wills all men to be saved, perhaps Gregory responded to the Grace that was offered to him through the prayers of the holy Monsignor. 

For those of you who have, for whatever reason, succumbed to the idol of the "LGBT" movement, Monsignor Foy's writings will be of great help in leading you back to Jesus Christ and His Church; to see the beauty of God and His love for us. 

For those of you who teach in our Catholic schools, for parents, for trustees, for the youth, and for children, may this Lent be the beginning of a journey that will bring true peace and joy. 

 On January 12, 2010, Archbishop Raymond Burke, former Archbishop of St. Louis, Missouri, and now Prefect of the Supreme Tribunal of the Apostolic Signature, gave the homily at the annual Red Mass of Saint Mary’s Basilica, Diocese of Phoenix. He said “We see before our eyes the evil fruits of life in a society which pretends to take the place of God in making its laws and in giving its judgments, in a society in which those in power decide what is right and just, according to their desires and convenience, even at the cost of perpetrating the gravest harm upon their neighbour.” 
Among the evil fruits of this decadent age there is an unparalleled betrayal of homosexuals. That evil fruit we consider here briefly, emphasizing the betrayal as the rejection of justice and charity towards a significant number of God’s sons and daughters. 
To reach right conclusions and point the way to undoing the betrayal it is essential to consider the truth about homosexuality and the truth about homosexuals.

The full article may be read HERE.

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."


Thursday, 6 February 2020

The Pope speaks on economic issues: wealth is not "rightly distributed and equitably made available..."



The Popes over the past 100 plus years, have from time to time addressed economic issues. From Leo XIII to the present, Popes have commented on economic issues that may have moral implications and therefore on the spiritual welfare of peoples.

The other day Pope Francis addressed the Pontifical Academy for Social Sciences, speaking on issues of the common good, social justice, the huge inequality between the poor and extremely wealthy. Here we quote from Pius XI’s Quadragesimo Anno (No.58-61) 
To each, therefore, must be given his own share of goods, and the distribution of created goods, which, as every discerning person knows, is laboring today under the gravest evils due to the huge disparity between the few exceedingly rich and the unnumbered propertyless, must be effectively called back to and brought into conformity with the norms of the common good, that is, social justice. 
...certainly the condition of the workers has been improved and made more equitable especially in the more civilized and wealthy countries where the workers can no longer be considered universally overwhelmed with misery and lacking the necessities of life....Added to them is the huge army of rural wage workers, pushed to the lowest level of existence and deprived of all hope of ever acquiring "some property in land", and, therefore, permanently bound to the status of non-owning worker unless suitable and effective remedies are applied. 
Yet while it is true that the status of non owning worker is to be carefully distinguished from pauperism, nevertheless the immense multitude of the non-owning workers on the one hand and the enormous riches of certain very wealthy men on the other establish an unanswerable argument that the riches which are so abundantly produced in our age of "industrialism," as it is called, are not rightly distributed and equitably made available to the various classes of the people. 
Therefore, with all our strength and effort we must strive that at least in the future the abundant fruits of production will accrue equitably to those who are rich and will be distributed in ample sufficiency among the workers - not that these may become remiss in work, for man is born to labor as the bird to fly - but that they may increase their property by thrift, that they may bear, by wise management of this increase in property, the burdens of family life with greater ease and security, and that, emerging from the insecure lot in life in whose uncertainties non-owning workers are cast, they may be able not only to endure the vicissitudes of earthly existence but have also assurance that when their lives are ended they will provide in some measure for those they leave after them.

Sunday, 2 February 2020

"A Public Catholicism"


Last Sunday, I heard something at Mass which I have been chewing on for most of the week.

The Gospel was that of the two miracles immediately following the Sermon on the Mount in Matthew's Gospel - the healing of the leper and the healing of the Roman centurion's servant. During his own sermon, Father expanded on how both the leper and the centurion made public acts of faith - with our Lord telling the leper to go and show himself to the priests, and Our Lord commending the centurion for his public profession of belief. Father then when on to say that even though there are many aspects of our spiritual life that we should keep private, "our faith is public, so we must make our Catholicism public for the sake of others." In other words, we must let people know we are Catholic, for our faith is not something we are to keep hidden.

Father's words were fortuitous. That very same day, I had been grappling with sentiments of shame and embarrassment for being outspoken about many things of a Catholic nature, from certain aspects of my spiritual life that I really should have kept private, to my opinions about a certain man sitting on the papal throne. I was also thinking about whether or not I should clam up altogether and withdraw my voice from the public sphere, for I was becoming frustrated with what I saw as the endless purity spiralling and posturing amongst many Catholics online.

Father's soft-spoken words calmed me, gave me something to ponder, and in time, has come to start renewing my resolve.

Readers of our sister blog Vox Cantoris may recall a foray I made on there in 2017, where I detailed my reversion to the Old Faith. It is much too long to detail now, but I remember how I slowly came to realize that the Old Faith was what I am meant to follow, and how I came to that conclusion with a determined resolve as a result of that ponderment.

The intervening years have admittedly shaken that resolve up quite a bit, but here I have remained, with a few new conclusions in my belt from that same process of ponderment. While my world has turned, the Cross has remained firm. Focusing on Him in spite of it all - be it via the crucifix or the words of those I trust - has been my saving grace when my emotions run high and my thoughts get jumbled. In spite of all that I have done against Him, He continues to call me toward Him and gently requests I do what I must not just for His sake, but also so that others know I follow Him.

He did not die so that I may be ashamed and embarrassed of looking out for His Bride, however that may be manifested.

Nay, He asked through His actions that I may be public in my belief in Him, while avoiding extremes on both end of the spectrum.

A public Catholicism, in other words.