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

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 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, 

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. 

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

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


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.

Saturday, 1 February 2020

Archbishop Carlo Maria Vigano reveals a Vatican court reminiscent of the Renaissance - with plans to appoint Francis II!

The Faithful Have a Right to Know
We have just been through one of the most disgraceful episodes in which we have seen the prince of lies at work to discredit the book of Pope Benedict XVI and Cardinal Robert Sarah by covering them with vile insults and vulgar insinuations, and the Pope’s jailer, as a judas, now also acting as a hitman. And once again we find ourselves dealing with another masterpiece of deception: the confirmation by the Pope of the elections of the new Dean and Vice-Dean of the College of Cardinals by the Cardinal-Bishops. This has gone almost unnoticed and yet conceals a devious strategy. It should be borne in mind, in fact, that in June 2018 Pope Francis increased the number of Cardinal-Bishops, which had remained unchanged for centuries, promoting four new ones in one fell swoop. In this way he secured a majority in favor of him, as he has always done with the creation of new members of the College of Cardinals.
To Cardinal Giovanni Battista Re, appointed Dean of the College at the age of 86 and therefore excluded from the next conclave, I wish an even longer life than that of his father. But his appointment is a cover for that other more effective appointment — of Cardinal Sandri — which has been prepared ad hoc to pilot the next conclave secundum Franciscum, that is, according to an updated and augmented edition of the St. Gallen Mafia.
I have a long-standing friendship with Cardinal Sandri that dates back to the time shared in the 
Pontifical Ecclesiastical Academy, then during eleven years in the same office as secretaries to three Substitutes of the Secretariat of State, and seven years of collaboration once he was appointed Substitute for General Affairs in the Secretariat of State, having returned after just six months from his mission as Nuncio to Mexico. 
Amicus Plato sed magis amica veritas.” [Plato is my friend, but truth is a better friend]. This maxim, attributed to Aristotle, then taken up by Plato towards Socrates and later by Cicero, is explained by St. Thomas Aquinas in Sententia libri EthicorumLiber1, Lectio6, n. 4-5 as follows: “Quod autem oporteat veritatem praeferre amicis, ostendit hac ratione. Quia ei qui est magis amicus, magis est deferendum. Cum autem amicitiam habeamus ad ambo, scilicet ad veritatem et ad hominem, magis debemus veritatem amare quam hominem, quia hominem praecipue debemus amare propter veritatem et propter virtutem... Veritas autem est amicus superexcellens cui debetur reverentia honoris; est etiam veritas quiddam divinum, in Deo enim primo et principaliter invenitur. Et ideo concludit, quod sanctum est praehonorare veritatem hominibus amicis.”
In English:
That truth should be preferred to friends he proves in this way. He is the greater friend for whom we ought to have the greater consideration. Although we should have friendship for both truth and our fellow man, we ought rather to love truth because we should love our fellow man especially on account of truth and virtue… Now truth is a most excellent friend of the sort to whom the homage of honor is due. Besides truth is a divine thing, for it is found first and chiefly in God. He concludes, therefore, that it is virtuous to honor truth above friends.
Which is why what I am about to write concerning Cardinal Leonardo Sandri is inspired solely by the friendship that has bound me to him for almost fifty years, for the good of his soul, for the love of the Truth who is Christ Himself, and for the Church, His Bride, whom we served together.
In the first audience that Francis granted me after the one on June 23, 2013 that I have already mentioned (in my first testimony), in which he asked me about Cardinal McCarrick, he asked me a similar question: “What is Cardinal Sandri like?” Caught by surprise by the question about a dear friend of mine, and feeling put on the spot, I did not answer. Then Francis, joining his hands in a characteristically Italian gesture, waved them back and forth — as if to say that Sandri “knows how to get by” — and he looked me in the eyes seeking my consent to his suggestion. So I told him in confidence: “Holy Father, I don’t know if you are aware that Nuncio Justo Mullor, President of the Pontifical Ecclesiastical Academy, was removed from the Apostolic Nunciature in Mexico because he opposed the directives coming from the Secretariat of State to cover up the very serious accusations against Marcial Maciel.” This is what I told the Pope, so that he would take it into account and eventually remedy the injustice that Archbishop Mullor had suffered for not compromising himself, for remaining faithful to the truth, and for love of the Church. I reaffirm this truth here, so as to honor this faithful servant of the Holy See, on whose tomb, in the cathedral of Almeria, Spain, I celebrated a Holy Mass of suffrage.
I already wrote in my first testimony that the person chiefly responsible for covering up the misdeeds committed by Maciel was then-Secretary of State Cardinal Angelo Sodano, whose recent acceptance to resign as Dean of the College of Cardinals was linked to his involvement in the Maciel affair. He, in addition to protecting Maciel, is certainly no stranger to McCarrick’s promotions...
Meanwhile, Cardinal Francis Arinze deserves to be recognized for having opposed, within the Congregation for the Doctrine of the Faith, Sodano’s attempt to cover up the Maciel case.
Unfortunately for him, Sandri also allowed himself to be involved by Sodano in this operation to cover up Maciel’s horrible misdeeds. To replace Archbishop Mullor in Mexico City, it was necessary to appoint a person of unfailing loyalty to Sodano. Sandri had already given proof of this as Assessor for the section of General Affairs in the Secretariat of State. Serving at the time as Nuncio in Venezuela for just a little over two years, he was transferred to Mexico.  
I was a direct witness to these shady maneuvers (which those in charge would describe as normal personnel transfers) through a conversation they had on January 25, 2000, the feast of the Conversion of St Paul, while we were on our way to the Basilica that bears his name, for the closing of the Week of Prayer for Christian Unity. The chain linking the dates of these transfers is very significant: on January 19, 2000, Archbishop Giorgio Zur, who had been President of the Pontifical Ecclesiastical Academy (PAE) for only one year, was transferred to Moscow; on February 11, 2000, Archbishop Justo Mullor, who at this point had been in Mexico for just two and a half years, was appointed President of the PAE; on March 1, 2000, Archbishop Sandri was transferred to Mexico after spending only two and a half years in Venezuela. Just six months later, on September 16, 2000, Sandri was promoted to Substitute of the Secretariat of State, i.e., Sodano’s right-hand man. 
The Legionaries of Christ did not fail to show their gratitude to Sandri. On the occasion of a lunch held in the atrium of the Paul VI Hall to honor the cardinals, including Sandri, who were created at the November 24, 2007 consistory, I was bewildered when Sandri told me in advance what he was about to tell Pope Benedict as he made his entrance: “Holy Father, you will excuse me if I don’t stay for lunch, but I am expected by five hundred of my guests at the Legionaries of Christ.”
Francis, after having repeatedly and obsessively referred to an unspecified “clericalism” as the cause of sexual abuse, in order to avoid denouncing the scourge of homosexuality, is now flaunting the most unscrupulous clericalism (an accusation he levels at others): he promotes Sandri to Cardinal-Priest in May 2018 and a month later to Cardinal-Bishop, so that he might confirm him as Vice-Dean of the College of Cardinals, a candidate prepared by Francis to preside at the next Conclave.
The faithful have a right to know these sordid intrigues of a corrupt court. In the Heart of the Church we seem to glimpse the approaching shadow of Satan’s synagogue (Rev 2:9). 
+ Carlo Maria Viganò
 Titular Arhbishop of Ulpiana
 Apostolic Nuncio
Translation by Diane Montagna of LifeSiteNews.

Friday, 31 January 2020

BREXIT ~ now may the REAL work begin that Britain may return to Her ancient Catholic Faith

Jesus, Convert England
Jesus, Have Mercy On This Country.
(Dying Prayer of Blessed Henry Heath)

Hail Mary, full of grace, the Lord is with thee.
Blessed art thou among women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners now,
and at the hour of our death. Amen.

Our Lady of Ransom, Pray for us
Our Lady of Walsingham, Pray for us
St Gregory the Great, Pray for us
St Augustine of Canterbury, Pray for us
St Thomas Becket, Pray for us
St John Fisher, Pray for us
St Thomas More, Pray for us
St Margaret Clitherow, Pray for us
St John Henry Newman, Pray for us
Blessed Henry Heath, Pray for us
Blessed English Martyrs, Pray for us
Jesus, Give Back The Faith To Wales
Jesus, Have Mercy On This Country.
Hail Mary...

Our Lady of Ransom, Pray for us
St David, Pray for us
St Winifred, Pray for us
St David Lewis, Pray for us
St Richard Gwyn, Pray for us
Blessed William Davies, Pray for us
Blessed Martyrs of Wales, Pray for us
Jesus convert Scotland
Our Lady of Aberdeen, Mother of God, Queen of Heaven,
we thank you for your intercession on our behalf in the past.
With renewed confidence we turn to you again,
asking that you may through your Son help to strengthen our faith
and guide us in our resolve to carry out His will

We commend to you our Holy Father, Pope Francis, and our Bishops of Scotland,
and ask that you may look favourably on their intentions
We pray for all the needs of the Church
that you may bring about unity among men in the love of your Son

Our Lady of Aberdeen
we pray for those who rule us; we pray for our neighbours,
our families and ourselves, that the peace of Christ may reign among us, always
Our Lady of Aberdeen, Our Lady of Good Success,
pray for us
Jesus convert Ireland
May the Strength of God pilot us.
May the Power of God preserve us.
May the Wisdom of God instruct us.
May the Hand of God protect us.
May the Way of God direct us.
May the Shield of God defend us.
May the Host of God guard us.
Against the snares of the evil ones.
Against temptations of the world

May Christ be with us!
May Christ be before us!
May Christ be in us,
Christ be over all!
May Thy Salvation, Lord,
Always be ours,
This day, O Lord, and evermore. Amen