O Emmanuel

O Emmanuel, our King and Lawgiver,

 the Expected of the Nations and their Saviour,

come to save us, O Lord our God.

O Rex Gentium

O King of the nations, and their desire,

the cornerstone making both one:

Come and save the human race,

which you fashioned from clay.

 

O Oriens

O Dawn of the East, Brightness of the Light Eternal and Sun of Justice,

come and enlighten them that sit in darkness and in the shadow of death.

O Clavis

O KEY of David and sceptre of the House of Israel;

you open and no one can shut;

you shut and no one can open:

Come and lead the prisoners from the prison house,

those who dwell in darkness and the shadow of death.

"I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open." Isaiah 22:22

"His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onwards and for evermore." Isaiah 9:7

 "To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." Isaiah 42:7.

O Radix

O ROOT of Jesse, standing as a sign among the peoples;

before you kings will shut their mouths,

to you the nations will make their prayer:

Come and deliver us, and delay no longer.

"On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious." Isaiah 11:10 

"A shoot shall come out from the stock of Jesse, and a branch shall grow out of his roots." Isaiah 11:1

O Adonai

O ADONAI, and leader of the House of Israel,

who appeared to Moses in the fire of the burning bush

and gave him the law on Sinai:

Come and redeem us with an outstretched arm.

"But with righteousness he shall judge the poor, and decide with equity for the meek of the earth; he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt around his waist, and faithfulness the belt around his loins." Isaiah 11:4-5

"For the Lord is our judge, the Lord is our ruler, the Lord is our king; he will save us." Isaiah 33:22

O Sapientia

O WISDOM, coming forth from the mouth of the Most High,

reaching from one end to the other,

mightily and sweetly ordering all things:

Come and teach us the way of prudence.

"The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. His delight shall be in the fear of the Lord." Isaiah 11:2-3 

"He is wonderful in counsel, and excellent in wisdom." Isaiah 28:29

Toronto readers - A "Catholic" Service of Nine Lessons and Carols!

St. Thomas More Parish of the Canadian Deanery of St. John the Baptist, part of the Ordinariate of the Chair of St. Peter, presents the traditional Service of Nine Lessons and Carols with Benediction of the Most Blessed Sacrament this coming Saturday, December 14, at 7:30 p.m. at the Oratory Church of St. Vincent de Paul, 263 Roncesvalles Avenue, Toronto. 

I look forward to seeing some of my readers there to Make Advent Great Again!

"Let nothing trouble you." St. Theresa of Avila

 Keep your peace.

Smart commentary on Russia, Ukraine and the World

This is one of the smarter commentaries on the situation between Russia and Ukraine from any Catholic. It is honest, forthright, and historically accurate. My own view is this: Russia is not my enemy, and the United States, Canada, and the rest of NATO are responsible for this disaster.

Thank God above that Donald J. Trump is on his way.

Russia, Ukraine, and the World – A Sign of Hope

Notre Dame de Paris - a Stunning restoration

 

Archdiocese of Toronto - Mass attendance falling off the cliff!

St. Michael's Cathedral, Toronto

Multiple reports indicate a worsening crisis for the Archdiocese of Toronto. Since 2016, Sunday mass attendance has fallen by over 30% to a typical attendance level of 9%. The decline began in 2016 but fell off the cliff with Thomas Cardinal Collins's "No Mass for You" policies and bedding down with corrupt authoritarian governments in 2020 and 2021. All of this was predicted, and they were warned, and still they did it.

There is no indication that any of the senior priests or episcopal leadership have a plan to reverse the trend. The "new springtime" is a bleak winter, and parish closings will be on the agenda. At the same time, bishops live in new, multi-million dollar real estate rather than rectories. They are not familiar with the smell of the sheep. They all have their own Casa Santas now. At least the real estate value will grow.

Yet, their rage is not at the reality of numbers or for their own failings but directed at those who expose it. The problem in the Catholic Church in Toronto began long ago. They were and are more concerned about the body politic than the Body of Christ. They have turned the Church here into a desolate city. There is no dialogue of trust, notwithstanding all the talk on listening.

They can't handle the truth. 

The truth? You can't handle, the truth!

Sin-odd leadership is laughing at you!

This shows how little they think of you and how much they despise your faith.

We don't need "mascots." Especially named Luce as in Lucifer and carrying a witch's stang and wearing a sodomite pride "rosary."

Hell's gates are opened wide and waiting for them.

THIS is the Latin Mass

It was Martha - the story of a woman who sought the pearl of great price

For several years, I've republished this memorial to my late mother. I've yet to do it since 2017, but I republish it here on the 18th anniversary of her death, October 16, 2024. 

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On October 16, 2006, in her 92^nd year, my mother was called home to the LORD. She was a woman of great faith in God and taught many lessons to all those who came into contact with her. This was especially true in her last few years. She suffered the loss of her first grandson and then her first son from cancer and bore much physical suffering with faith, trust and humility.

According to the calendar for the Traditional Latin Mass, October 16 is the Feast of St. Hedwig, a medieval Polish duchess dying on October 14, 1243. She was also the maternal aunt of St. Elizabeth of Hungary, my mother's mother's name. The Epistle for the day is from the First Letter of Blessed Paul the Apostle to Timothy:

Dearly beloved: Honour widows that are widows indeed. But if any widow have children, or grandchildren, let her learn first to govern her own house, and to make a return of duty to her parents: for this is acceptable before God. But she that is a widow indeed, and desolate, let her trust in God and continue in supplications and prayers night and day. For she that liveth in pleasures is dead while she is living. And this give in charge, that they may be blameless. But if any man have not care of his own, and especially of those of his house, he hath denied the faith and is worse than an infidel. Let a widow be chosen of no less than threescore years of age, who hath been the wife of one husband having testimony for her good works, if she have brought up children, if she have received to harbour, if she have washed the saints' feet, if she have ministered to them that suffer tribulation, if she have diligently followed every good work.

The Gospel was the parable about the "pearl of great price." Martha spent her life auctioning all for that pearl and I believe she found it.

A few days before she died it was my 50th birthday. We sat at the kitchen table eating dinner. She had grown weak and tired and suffered from some mild Alzheimer's. I was feeding her and told her that fifty years earlier we were in the same kitchen and at the same places at the table except she was feeding me and now I was feeding her. During our conversation, she told me that she was ready to go whenever God was to call her. Often we hear or read of those things that are “unexplained” except by coincidence, of course. To those who know and love God, “there are no coincidences.” Not even the fact that the Epistle read that day was one of the two options from the "Common of Holy Women."

That day started like many others. I woke my son for school, I got ready for work, Roxy the dog jumped up on her bed to watch over her, and before dashing out the door and bidding her adieu the home care assistant arrived to help her get ready for the day and stay with her whilst I was at work. 

I had gone to Mass at the Toronto Oratory on my lunch hour and heard those readings referred to above. I had just gotten back to work around 1:00 PM as the second aid arrived for the shift change back at home. Her name was Bridget and as she arrived she went into the family room. My mother had only moments earlier complained to Cora, the morning aid, of difficulty breathing and then closed her eyes. Bridget yelled out her name, “Martha, Martha!” and gently slapped her. She stirred and let out a long breath and said, "I'm not breathing very well," and slipped into unconsciousness. I believe at that moment. my mother Martha, died.

I got the call moments later and on the way home it was clear from speaking to the paramedics that she was gone. She suffered a merciful cardiac arrest, yet because I refused to post a Do Not Resuscitate as experience taught me that would include choking to death, the paramedics were working on her with adrenalin and heart paddles but were not having any success and they would not stop. I spoke to Bridget and told her that a priest from the local parish was on his way (the Sacrament of the Sick, what we used to call Extreme Unction had already been administered by one of her faithful Oratorian Priests a few weeks earlier.) I asked Bridget to go to my mother’s bedroom and retrieve the sick visit Crucifix from the wall above her bed. (This is a Crucifix which slides off and is placed in a stand; on either side are then candle holders and some of the necessary items for the Sacrament).

When I arrived home I found that my mother’s eyes were open and she seemed semi-conscious but staring straight up to the ceiling, she was unresponsive. The priest arrived a few moments later and anointed her. She was transported to “St. Joe’s,” where my father also died, and she did not regain consciousness again. I sat with her and prayed the rosary and sang the Divine Mercy Chaplet to her. After a priest from the Oratory visited and prayed, and then after consulting with him, I instructed the medical staff to remove the respirator and all the intervention they forced upon her in my earlier absence, it was around 5:00 PM. Just after 8:00 I went outside for some air and a few minutes later my sister came to get me that our mother had died. She had just gone out of the room to the nurse's desk to make a phone call. My sister was not out of the room a half-minute and no more than 5 metres away and my mother passed. It was as if she could not let herself go whilst we were with her.

So, what does all of this have to do with coincidences?

The next day I called Bridget and asked her to stay on for a few more days to be at the house to tidy and answer the phone and assist with guests. Bridget was quite upset to be sure. She had been with my mother daily for the last year and often spoke of how well she was always treated and “their little talks.” She came to me with apprehension that she really needed to talk to me about something.

The paramedics, with all of their intervention, “brought her back.” It took 14 minutes from the time they began to get a pulse. I clearly drove fast. What was disturbing Bridget was that there was no reaction to their work; nothing, until my car screeched in the driveway.

“I have a pulse!” exclaimed the paramedic. It was simultaneous with the screeching of my tires, said Bridget. It was as if she knew that I was home.

But there is more. Bridget was shaking and in tears.

“David, I had a dream Sunday night," my mother had died the day after, Monday.

She went on to say that typically, she had forgotten the dream. That was until she went to my mother’s bedroom to get the Crucifix. Upon seeing Jesus on the Cross the dream came back to her for just a moment and then again, it was gone. The house after all was a mass of confusion, police, firefighters, the paramedics, and eventually me, and the priest; Bridget was now a bystander.

After we left for the hospital, Bridget was alone and tidying up and it was what happened then that she was so desperate to tell me.

At that singular moment in time, something happened to Bridget that she will never forget. Nor will I for that matter. After she told me, I asked her to write it down. These are her words.

"I was standing on a street-corner in a small town with other people. We were laughing at this man dressed in a robe and with long-hair. He said his name was Jesus and we were making fun of him. Just then a young beautiful woman stepped off of the curb and started to cross the street; she turned around and looked at us, she had tears in her eyes, tears of overwhelming joy, she was happy, really happy. It was then that Jesus took her hand and walked across the road with her.”

That was Bridget’s dream, but I didn't understand.

She went on to say that when she woke up from it she was aware that she needed to be more like the woman who walked across the street. That she needed to have “more faith in Jesus.”

I told her that it seemed like a pretty plausible conclusion.

“No, wait,” said Bridget, “There is more -- you don't understand."

I waited and listened as she started to cry.

“David, I remembered the dream only for a moment when carrying the Cross and then again when I was tidying up I put the Cross on the end table over there.”

“Yes, it looks nice there” I replied.

“No, David, you don’t understand, the picture, the picture beside the Cross.”

“Yes, Bridget, what is it?”

“That picture of your mother at graduation.” Bridget started to cry.

“It was her; she was the girl in my dream, it was Martha!"

http://voxcantor.blogspot.com/2006/10/getting-back-to-blogging-and-funeral.html

Mr. Daniel Horan to leave the OFM and petitions for release from the clerical state

Good riddance.

Don't let the door hit you on the way out.

Always a Franciscan in spirit, but no longer a friar | National Catholic Reporter (ncronline.org)

A setback for Andrew - please be generous.

Dear Friends,

As you know, since March 2023, I have been raising money for a friend, Andrew Rivera. The post is above, you can't miss it.

While Andrew has been making some improvement to the damage to his hands and other fine motor issues, he has had a major setback. Andrew is back in intensive care due to collapsing on Sunday with only his young son at home. You can read the details at the above link.

It is just not possible to even know the prognosis at this point or when he will be able to return to work. I ask you to be generous.

God bless you.

David Anthony Domet
Vox Cantoris

A look back at The Desolate City of the Archdiocese of Toronto and a lost "Dialogue of Trust"

 

This post has been coming for quite a while. I have mulled over it, slowly editing, transcribing, and cleaning up what I have found for publication. The events blogged about earlier this week (the sexual assault lawsuit against Thomas Rosica) have caused me to consider it again. Therefore, I have made the decision to publish what follows. 

The purpose of this publication is to document an occurrence forty years ago and provide a historical record of certain activities at St. Augustine's Seminary in the Archdiocese of Toronto and the corruption of the times, the power and influence from the 1980's which are still being felt today. One of the priests featured below is retired, yet, as recently as a few months ago, remained on the Archdiocesan Priests Council. This is not an accusation of anything untoward on the part of the new Archbishop, now Cardinal Francis Leo, Indeed, this history may likely be news even to him and if this provides any service to him, to know the history and the rot and expose those who have worked against the faith, then that alone is worth its publication. The Catholic faithful of the Archdiocese of Toronto have a right to be aware of things that happened forty years ago that have long been forgotten or covered up and still affect the Church today. Many think that we have had no crisis of sexual perversion or abuse. This is not true. What we have is enough money to buy off the victims and force them into signing non-disclosure agreements.

Let me raise some points without names of scandals that happened here.

• A certain highly placed cleric, a Monsignor, in the chancery, fathered at least two children whilst in his high clerical office of Chancellor of Spiritual Affairs and Vicar General. What became of the mother?
• A priest professor at St. Augustine's Seminary raped and sodomized a young seminarian so badly that he was taken away by ambulance to repair the anal rupture. Years before, the Cardinal at the time, Aloysius Ambrozic, was told to get rid of him, to which he responded. "I have nobody else to teach liturgy." That injured seminarian was later ordained in the United States where he remains in a religious order. He was ordained by a Toronto Auxiliary Bishop in Washington. Odd, no? Police were not called. Charges were not laid. The crime was never reported. It was covered up. The perpetrator is now dead and judged.
• That same priest professor in a former post as a religious order prior was a pastor in a Mississauga (west of Toronto) parish and could very well be responsible for at least two other priests he may have "groomed." One of these is an openly homosexual man who left the priesthood, played the piano as a lounge singer, married a woman, divorced her and now lives in a same-sex relationship with another man. The other, whose theology and priestly formation skills were warped by the 1960's and the radical and false "spirit of Vatican II",  was, in 1976, Toronto's own James Martin of his day. He rose to rank as Rector of St. Augustine's and later Judicial Vicar. You will read about him below. Both of these men were formed as youth or young priests under that same Friar in Mississauga.
• A certain "hunk" of a Monsignor with the same Irish surname as a then Toronto Police Chief was frequently brought home to the Rosedale mansion of Cardinal Carter, "daddy," drunk and in drag from the gay district on Church Street.
• Another priest professor at the seminary was known to fondle young men and worse and was found coming out of the St. Charles Tavern on Toronto's Yonge Street and bragging about it in secular media.
• Several deaths of priests and professors from AIDS.

In the photo of a book page above, the late Anne Roche Muggeridge refers to a document called, "A Dialogue of Trust." It was written by the then Rector referred to above, who was fired for it, sent away to the Catholic University of America in Washington to study and then returned to the Archdiocese of Toronto and served at a senior level in the chancery structure as the Judicial Vicar. All true. He kept the keys to the vault on matters such as lawsuits, assaults and abuse. As referred to earlier, as of a few months ago, he still remained on the priests' council. As a point of personal reference, I actually attended his first Mass at St. Domenic's in Mississauga. My father was the family barber. 

These crimes and abuses happened in the age before the internet and search engines. The money of the Archdiocese silenced who it had to and forced non-disclosure agreements upon them. Stories abound about car accidents and bicycle accident deaths, one in particular of a prominent priest, but none can be proven. All of the information above has been given to me by priests of the Archdiocese of Toronto. They know. Some know more than others. All has been covered up and all the names are known. As for the letter referred to by Anne Roche Muggeridge, nobody had a copy of "A Dialogue of Trust."  It disappeared into history, it was never written, it didn't exist, nobody had it, and it was not published and could not be found. Until now.

The Body Politic was a "gay" newspaper published monthly and founded in 1971 until it ceased publication in 1987. It was located on Yonge Street not far from that same St. Charles Tavern where the academic priest abuser hung out. After intensive searching, "A Dialogue of Trust" was found. It had been published in The Body Politic as part of a larger article on the attempt by Gerald Emmett Cardinal Carter to "hide his gay purge" of St. Augustine's Seminary. It makes one ask, if not for the intrepid reporters at The Globe and Mail back then, certainly not on the side of the Church or Seminary, what would have happened? Would we have ever known? If all of those events above occurred under the administration of Cardinals Carter and Ambrozic how much worse would it have been without the reporting. It seems that after Cardinal Carter's "purge," only two seminarians left. What of the others? How many went on after 1983 to be ordained and were men who had or may have continued to act out their same-sex desires and attractions ordained and what has it meant for the Church in Toronto? How many of their mentors are still around to influence the Church in Toronto. Again, I repeat, part of the purpose of this post is as a public service to Archbishop Leo. 

What follows was transcribed from a microfiche copy by the writer. Bear in mind, that it was written for an audience sympathetic to the cause.

TORONTO'S ARCHBISHOP TRIES TO HIDE HIS  GAY PURGE, BUT THE STORY GETS OUT

Cardinal slams the closet door

Tensions over the apparent presence of gay students in a seminary in Metropolitan Toronto have escalated, with the help of Gerald Emmett Cardinal Carter, into an anti-homosexual witch-hunt which has led to the dismissal of three faculty members and the expulsion of two students. 

Some details of the purge at St Augustine's Seminary in Scarborough, the preeminent school for the training of Roman Catholic priests in English-speaking Canada, were made public in two reports published by The Globe and Mail on September 7 and 8. The stories said that the Rev Brian Clough, St Augustine's rector, and the Rev Thomas Dailey, dean of studies, had been dismissed the first week of June and that the Rev John Tulk, a professor of church history, had been fired early in September. 

Globe reporters Stanley Oziewicz and Peter Moon uncovered the following facts: 

• Carter, the archbishop of Toronto, ordered the dismissals after an investigation of the seminary conducted at his request by the Most Rev Marcel Gervais, auxiliary bishop of London, Ontario; 

• Carter asked Gervais to investigate after coming into possession of a document about "tensions" between gay and straight seminarians that was distributed to St Augustine's sisters, students and faculty by Clough; 

• The tensions had arisen from allegations of homosexual behaviour at a party held in Tulk's rooms at the seminary. 

Beyond these few facts, little has been revealed about the origins of the dispute. Although he had reported the June dismissals when they occurred, Oziewicz first learned some of the details several weeks later from an anonymous letter. In their September stories, Oziewicz and Moon wrote: "Sources, including members of the faculty and student body at the seminary, members of religious orders and laymen, agreed to talk for this article provided they were not identified. Many feared for their future careers if their names were used...." TBP's own investigation has encountered similar fears. Most of those interviewed said they feared retaliation by Cardinal Carter. A priest told TBP: "The diocese is actively trying to find out who gave that information to The Globe and Mail." A member of a religious order commented: "He (Carter) doesn't show any sensitivity toward people, so they're afraid to speak out." When told TOP had been able to learn much of the story and would publish it, the member added, "It will do a lot of good because it shows how they really operate." 

In addition to those quoted, TBP's account of the tensions leading to the dismissals and expulsions has been gathered from a well-placed source who wishes to remain anonymous, and from documents which have come into our possession. Brian Clough could not be reached for comment. A copy of this article was sent to Margaret Long, Assistant to the Director of Communications of the Archdiocese of Toronto, for comment, but she did not return any of TBP's calls.

Cardinal Carter: a secret operation against creeping Protestantism and homosexuality

The presence of suspected gay students in the seminary apparently first became an issue during the 1982/83 seminary year when some first-year students complained about the campy behaviour of some other students. The issue was taken up by an informal group of about a dozen conservative seminarians who were united by their dissatisfaction with the faculty's generally liberal interpretation of Catholic theology. They came to be known as "the machos." Defenders of those accused were dubbed "the effeminates," the group to which the two students who were expelled belonged. Most students belonged to neither. (According to Oziewicz and Moon, Gervais found that between six and 12 of the approximately 50 students were "homosexually oriented." Our source suggests that even Gervais's upper figure may be much too low.) 

Gossip and paranoia flourished. Dennis Hayes, a seminarian who says he belonged to neither group, explained: "When you group a number of people you have a fishbowl type of effect; when people start talking, these things spread.. an innocent comment can turn into a vicious attack." 

In March 1983 several students were criticized in their written year-end evaluation by faculty for their "feminine mannerisms." 

A month later, the authors of an annual letter from students to faculty complained that the faculty was tolerating a "vigilante group" that was harassing suspected gay students. The letter also said that criticism of some students for their mannerisms had exacerbated the situation.

By September it appeared that the letter had had some effect: at the week-long retreat which starts the school year, most of the faculty who spoke of the matter called for tolerance of differences in the seminary. 

But the complaints continued. Charles Lewis, a former RCMP employee said to be in the "macho group" — an allegation which he did not deny — told TBP he himself had lodged a complaint about sexual activity in the seminary: "guys doing things they shouldn't be doing." But he admitted he hadn't witnessed such activity himself. On the other side, rumours flew that "the machos" were searching

Toronto's gay bars for seminarians.

TBP has found no evidence to support this allegation. 

Tensions between the two factions became so acute that, in the late fall, Clough held separate meetings with members of the two groups and with unaligned students in an attempt to cool the dispute.

But after a party held in Tulk's rooms following a joint religious service with Anglican seminarians on January 26 of this year, events started to spiral out of control. Although Gervais later was to find that nothing amiss had occurred at the party, rumours circulated of drunkenness and homosexual activity. 

In a speech delivered to St Augustine's seminarians at a special house meeting six days later, Clough criticized "the rumour mill" and appealed for an end to gossip about the party. On February 8 he met again with members of the factions and other students, this time in a joint meeting. 

Then, on March 19, a three-page letter, "A Dialogue in Trust," apparently written by someone who had been at the February meeting, was distributed on Clough's authority to the seminary's students, faculty and sisters. 

Compassion and the Cardinal 

The Archbishop of Toronto knows how to pick friends, and if you're not one of them. . . . 

"CARDINAL CARTER AIDS DAVIS: No Solidarnosc for T.T.C. Workers" — that was the heading on a leaflet twitting Gerald Emmett Cardinal Carter, archbishop of Toronto, for backing strikes in Poland while opposing a threatened transit strike at home that would have cut into attendance at, and profits from, the recent papal tour. 

Carter, a close friend of John Paul II, was a supporter of the Second Vatican Council, which reformed the Catholic Church. Yet, his critics say, Carter is more zealous for the letter of the reforms than for their spirit. Last year, when the Canadian Council of Catholic Bishops issued an economic report that blamed the profit motive for widespread poverty and unemployment, Carter disavowed the document, siding with the outraged bankers and industrialists. And early this year he authored a pastoral letter which condemned attempts to elaborate a Catholic theology that would allow birth control, abortion and the ordination of women.

Carter's record on gay issues is not completely black. He once wrote a report on police/minority relations which devoted a few lines of criticism to homophobic verbal abuse. But he has also barred the local chapter of Dignity, the gay Catholic organization, from the use of a church for their meetings and has told homophobic jokes to an audience of police officers. The fear and silence surrounding the purge at St Augustine's Seminary point not just to the man's power, but to the way he exercises it. "Insensitive" is the word which most often comes to the lips of his critics. But Carter may have inadvertently illuminated the issue when he dismissed Thomas Dailey. According to the press reports, he told the priest, "You are much too compassionate." Perhaps it is not others, who are too compassionate, but the Cardinal who is not compassionate enough. Although unsigned, the names of Clough and three students appeared at the bottom of the letter. A notable feature of this letter is its twice-stated concern that news of the tensions within the seminary might get beyond its walls. The fearful reference to "having 'outsiders' resolve those issues for us" appears to have been an allusion to Cardinal Carter.

"A Dialogue in Trust" proved to be the means of betrayal: within a few days, a copy had been conveyed to Carter. And by the second week of April, Gervais had begun his investigation into theological and sexual deviation at St Augustine's.

In the purge of St Augustine's, a harmonious constellation of authoritarianism, sectarianism and homophobia can be seen at work. Since the Second Vatican Council, part of the Catholic clergy and laity have been moving away from both the church's traditional insistence on authority as the source of truth and the concomitant paranoia about Protestant theologies. The council suggested that truth is not absolute, that a changing world can pose new questions and demand new answers.

St Augustine's Seminary has been influenced by this new current in Catholicism and has exposed its students to the interaction of social activism and feminism with traditional teachings. As one of the eight theological colleges that jointly make up the Toronto School of Theology, an ecumenical project, the seminary has encouraged an open-minded comparison of Protestant and Catholic beliefs.

But as the new Catholicism has developed, so has the conviction among some Catholics that the revolt against authority and the flirtation with Protestantism — often the same thing to their eyes — have gone too far. It is common knowledge in the Diocese of Toronto that Cardinal Carter and other conservatives are less than fond of St Augustine's, where the now thin trickle of future priests — the seminary's approximately 50 students rattle about in a building that could hold 200 — are thought to be in danger of contamination by rebellion and creeping Protestantism. Once Carter had indisputable evidence that the place of homosexuals in the priesthood was, however informally and tentatively, being explored at the seminary, he struck.

The purge was carried out in a secrecy induced by fear: everyone who knew, even the victims, was too intimidated to speak out. To this day, Carter refuses to say why the firings occurred. Gervais's report remains a secret.

According to the Globe, although Clough, Tulk and the tenured Dailey were instructors at the Toronto School of Theology, the Cardinal ordered them to resign without any explanation to the school. Carter told TST officials that any protest from them over his neglect of due process could result in the withdrawal of St Augustine's from the joint project.

Some of the homophobia was blatant. Gervais is reported to have asked students about homosexual activity, but not about heterosexual activity. And he told faculty they should not admit gay students to the seminary. When the teachers protested that there is nothing in the rules about the sexual orientation of priests, he backed off slightly but still insisted that a gay seminarian would have to have been chaste for five years before admission. Apparently, he made no such stipulation for heterosexual applicants.

But to speak of discrimination is merely to scratch the surface; the homophobia here is deeper and subtler than that.

A trust betrayed The confidential dialogue that didn’t stay confidential

What follows is the complete, unedited text of ' 'A Dialogue in Trust, ' ' the letter circulated by St . Augustine's Seminary Rector Brian Clough to students and faculty on March 19, of this year. (1983)

The following are reflections on discussions that occurred during the past year in regard to issues and tensions that were present in the house. These discussions were alluded to in Fr. Clough's address to the house in February. Initially, Fr. Clough met with three distinct groups composed of second, third, and fourth-year students. These groups represented different viewpoints on tensions that were growing within the first few months of the seminary year. The three distinct meetings allowed students to articulate their perceptions of what was occurring within and between emerging factions. These meetings were completed by the end of the first term. A collective meeting of the three groups took place a week after Fr. Clough's February address.

The purpose of the collective meeting was to provide a forum for dialogue and for the definition of issues that each group perceived. A second issue was to receive feedback on Fr. Cough's February intervention in regard to the house social with Trinity College. It was hoped that the meeting would be an initial step toward resolution of various problems. The meeting began with an attempt to identify what the problems were. The general consensus was that there was misunderstanding of viewpoints, attitudes, and behaviors. This was characteristic of all, not of a certain few. It was recognised that many of us did not know each other well enough and were unsure about positions held, which generated unease and, perhaps, a little suspicion. Within an institution there will be a broad range of personalities and attitudes. Such a situation can all too easily lead to conflict, which itself produces intolerance and insensitivity. It was felt that we were categorizing each other as to lifestyle and orientation. It should be noted that in Fr. Clough's February address there was mention made of a general nosiness of other's business and a consequent breakdown in trust. The problem, then, was one of misunderstanding and unfamiliarity that led to insensitivity and intolerance. Discussion ensued with each group expressing its feelings on the problem. It was felt that each group was given a free and equal opportunity to express their views. As the discussion progressed, it became evident that group boundaries were breaking down and that each was expressing his views as an individual, rather than as a representative of a group.

It became clear that the issue would be lost if the discussion were limited to the surface problem: that is, a tension between those perceived to be "macho" and those perceived to be "effeminate". It was agreed that such exclusive terms are damaging and denigrating. It is all too easy to categorize someone because he acts differently. The issue was then not how to limit those who act differently, but how to come to know the other with greater appreciation and understanding of his uniqueness.

 Five main points were made during the discussion:

 1: to equate homosexuality with effeminate behavior is false. A person's sexual orientation should not become a preoccupation for others. The issue is not one of homosexuality or heterosexuality within or outside the seminary, but one of sensitivity to others who may be different than ourselves.

 2: it is important to be sensitive to the effect that our behavior has on others and the possible effects or perceptions that can result from the cumulative effect of group behavior in a particular situation.

3: it should be recognized that feelings of being threatened by another's uniqueness have their source within ourselves and must be resolved within ourselves. The problem should not be 'how can I change the other', but 'how can I come to terms with myself so that I can appreciate the other more'.

4: out of an ignorance of another's pain can come a desire to avoid that individual because he is different. Thus the challenge must be recognized: to confront someone with a problem is harder than not dealing with him. 

5: the seminary community has a right to resolve its own issues without having them communicated outside the house or having "outsiders" resolve those issues for us. 

The immediate results of the meeting were generally positive. It was felt that dialogue which occurred within the context of the meeting could be transferred to a less formal setting. Much misunderstanding was identified and corrected. It may be correct to say that tolerance was learned and that out of that learning came a greater appreciation and comfort with others who were different than ourselves: that is, a tolerance that was embedded in charity and mutual respect. With the reduction of tension through the expression of difficulties came a more relaxed atmosphere in the house. An important result was that the "silent majority" spoke-up and took an active part in the discussions. It was agreed that the meeting was an initial step to the resolution of the issue. Though the issue was not totally resolved, the meeting provided an opportunity to dialogue in trust. 

The less immediate results were just as important. The meetings that occurred this year served as a first step to dialogue that can and will hopefully occur in years to come. It was recognized that there will always be problems in institutional living and that these problems should be addressed. Thus, the path was opened to future dialogue. It was suggested that the services of professionals, such as Sister Dickson, be employed in addressing issues such as sexuality, spirituality, tolerance, etc. It has been suggested that an opportunity be provided for year groups to reflect on the year with their representatives to the extended faculty meetings. It was also suggested that new students precede returning students at the start of the year by a day or two in order to better prepare them for seminary life and to ease the process of assimilation. In all, these discussions came out of an experience of grace; an experience that was felt by the whole seminary community. The meeting of the collective closed with the hope and the positive anticipation of greater interpersonal communication and friendship 

19 MARCH 1984 

M. CENERINI

FR. B. CLOUGH 

J. MURPHY

D. REILANDER 

This document has been distributed to the sisters, faculty, and students of St. Augustine's Seminary. Its purpose is specifically for the members of the house, i.e. the document is confidential to members of the house. This is why the document has not been posted on the bulletin board.

END 

Single-sex institutions in the world. 

Homosexual activity is inevitable; that a certain fraction of its members will be gay is inevitable. Yet it remains a great unspoken concern. Mary Malone, a St Augustine's faculty member, says: "The presence of gay students among seminarians is not new. Until recently, we pretended it wasn't there." 

The St Augustine's purge was directed not so much against gay seminarians as against those, gay or straight, students or faculty, who dared to break the silence — to push or pull open the closet doors just a crack. The purge would be a warning to those still in the closet to stay there. That's perhaps why only two students were asked to leave the seminary, although Gervais estimated that there were as many as 12 "homosexually inclined" students there. That could be the meaning of Carter's explanation to reporters of Clough's dismissal: "To talk about it is one thing, but to put it in print (in "A Dialogue of Trust") is a problem." 

Malone describes Clough and Tulk as "honest, compassionate men." "Their integrity," she says, "helped something come into the open that others would have preferred to keep secret." Clough, Dailey and Tulk are gone from St Augustine's, but those responsible failed in their goal. The secret is now out in the open.

The Rector referred to above, Father Brian Clough, after being fired for the scandal went on to become the Judicial Vicar for the Archdiocese of Toronto. This article is from the Globe and Mail on May 8, 1976. As of a few months ago, Clough was still on the Priest's Council.

LifeSiteNews - Fr. Thomas Rosica accused of sexual assault, loses priestly faculties!

 Fr. Thomas Rosica accused of sexual assault, loses priestly faculties: report - LifeSite (lifesitenews.com)

Yours truly quoted:

To the priests of the Archdiocese of Toronto

To the priests of the Archdiocese of Toronto,

I know some of you, some better than others, and some of you are personal friends with my wife and me. We have written, spoken, and dined in restaurants or in our home. We share much and we share the sorrow for the state of the Church here in Toronto and universally.

To the rest of you, I have something to say.

How was it, even after the plagiarism scandal, that you invited Thomas J. Rosica to speak in your parish? How was it that you gave him a voice in rehabilitation? Don't talk to me about "mercy." Where was the mercy for those who were subjected to his errors? You knew of all of this and you stayed silent. You knew what he was doing and others of this ilk. 

Why are you so fearful? What does he have on you? What does the system have on you?

Where is your courage to out this filth? 

I have known about this current matter since 2015. I have known more in the last few months. Have you seen it posted here? Have you seen me betray the confidence? 

You know what to do.

voxcantoris@rogers.com

THOMAS J. ROSICA SUED IN ONTARIO COURT FOR SEXUAL ASSAULT ON TORONTO PRIEST!

On June 29, I wrote a short blog post that a certain Toronto priest which multiple sources confirmed had his faculties removed. I can report now, that priest was Thomas J. Rosica, CSB. I was unable to report what I also knew at the time, that a Toronto priest working under Rosica on World Youth Day, 2002 was sexually assaulted by the Basilian priest. The assaults began in the late 1990's. The suit filed in the Ontario court and which is now public information states that the relationship. “allowed Rosica an opportunity to be alone with the Plaintiff and to exert total control over him, prey upon him and sexually abuse him." further, it states that Rosica repeatedly "groped and fondled" the sexual organs of the young priest. This was known to the writer nearly a decade ago after the attempted frivolous and vexatious lawsuit against me. However, at the time, I was sworn to secrecy and unable to report it or reveal my source.  

The lawsuit also goes after the Congregation of St. Basil for not properly supervising Rosica. As someone who himself was physically abused and battered by Basilian priests at the age of 13 and took it to the Congregation directly 40 years later, and as someone unjustly sued by Rosica, I can assure you that the Basilian Congregation is as much at fault and derelict in their duty to God and to His faithful. The suit further states that “The Basilians knew or ought to have known that Rosica had engaged in deviant behaviour and failed to investigate such. In failing to investigate and identify any past failings of Rosica, they also failed to identify any victims who may have been in need of counseling, assistance and support because of the actions of Rosica." Yes, the Basilians knew, they all knew and they all covered it up! 

Rosica, of course, denies the allegations just as he denied he was a serial plagiarist which this writer first exposed in 2015. In response to the Court, Rosica claims that he “infrequent ministerial contact with the Plaintiff between 1996 and 2002, but denies sexually abusing or sexually assaulting or making unwanted physical contact or engaging in any improper conduct with the Plaintiff.”

Rosica asked the Court to dismiss the lawsuit claiming that the process is governed by Canon Law.  Rosica did not choose the path of the Church or Scripture in his desire to sue this writer but rather chose Ontario's court system. The hypocrisy is there for all to see. 

In June 2024, Tom Rosica was witnessed coming out of a Toronto gay bathhouse. 

Justice comes. One just needs to be patient. All things come to those that wait.

"When a future pope reverses these restrictions"

The passing of Father Leo Rampsperger - over 100 years old

We mark the passing of Father Leo Rampsperger, peacefully, at Humber River Hospital, Toronto, on Friday, August 2, 2024, at the age of 100 - an ordained priest for 70 years. His funeral was held yesterday in Toronto in the church of his baptism, St. Vincent de Paul. The parish is administered by the Toronto Oratory of St. Philip Neri and was a solemn Requiem according to the traditional rite, at his request. Every year, Father would send a donation to the parish of his baptism. May he rest in peace.

Feast of the Transfiguration of the LORD - O Nata Lux by Thomas Tallis