Saturday, 20 January 2018

Organ and Choral Concert for the Feast of the Presentation

“When to the Temple Mary Went” - Latin Proper for the Purification of the BVM by Wm Byrd

Orlandus Lassus, Charles Wood, Johann Eccard.

Organ music by Wood, Buxtehude and Mendelssohn.

Admission free, donation suggested

Wednesday, 17 January 2018

The second in a series of reflections by Cardinal Müller on questions of present importance.

Here are some excerpts form Cardinal Müller's latest reflection on Amores  laetitia.
What has been said above refers to the teaching of the Church, but also to the administration of her means of grace in the sacraments. In its Decree on Holy Communion, the Council of Trent declares that the Church has the power to determine or modify the external rites of the sacraments
At the same time, the Council denies that the Church has the right or ability to interfere with the essence of the sacraments, insisting that “their substance is preserved.” 
When the Council of Trent defines that there are three acts of the penitent that form part of the sacrament of penance (repentance with the resolve not to sin again, confession, and satisfaction), then the popes and bishops of subsequent ages, too, are bound by this declaration. 
They are not free to grant sacramental absolution for sins, or to authorize their priests to do so, when penitents do not actually show signs of repentance or where they explicitly reject the resolve not to sin again. 
No human being can undo the inner contradiction between the effect of the sacrament—that is, the new communion of life with Christ in faith, hope, and love—and the penitent’s inadequate disposition. Not even the pope or a council can do so, because they lack the authority, nor could they ever receive such authority, because God never asks human beings to do something that is both self-contradictory and contrary to God himself.  
One must keep in mind that doctrinal statements have varying degrees of authority. They require varying degrees of consent, as expressed by the so-called “theological notes.” The acceptance of a teaching with “divine and Catholic faith” is required only for dogmatic definitions. 
It is also clear that the pope or bishops must never ask anyone to act or teach against the natural moral law. The obedience of the faithful toward their ecclesial superiors is therefore no absolute obedience, and the superior cannot demand absolute obedience, because both the superior and those entrusted to his or her authority are brothers and sisters of the same Father, and they are disciples of the same Master. 
Therefore, it is harder to teach than to learn, because teaching is associated with a greater responsibility before God. The affirmation “We must obey God rather than men” (Acts 5:29) has its validity also and especially in the Church. 
Against the principle of absolute obedience prevailing in the Prussian military state, the German bishops insisted before Bismarck: “It is certainly not the Catholic Church that has embraced the immoral and despotic principle that the command of a superior frees one unconditionally from all personal responsibility.” 
When private opinions or spiritual and moral limitations enter into the exercise of ecclesiastical authority, then sober and objective criticism as well as personal correction are called for, especially from the brothers in the episcopal office. 
Thomas Aquinas will not be suspected of relativizing Petrine primacy and the virtue of obedience. All the more elucidating is the way in which he interprets the incident in Antioch, culminating in Paul’s public correction of Peter (Gal 2:11). 
According to Aquinas, the event teaches us that under certain circumstances an apostle may have the right and even the duty to correct another apostle in a fraternal way, that even an inferior may have the right and duty to criticize the superior (cf. Commentary on Galatians, Chap. II, lecture 3)
This does not mean that one may reduce the magisterium to a private opinion, so as to dispense oneself from the binding power of the authentic and defined teaching of the Church (cf. Lumen Gentium 37). It only means that one must understand well the precise meaning of authority in the Church in general and the role of Peter’s ministry in particular. 
This is especially true when the conflict does not arise between the pope’s teaching and one’s own vision, but between the pope’s teaching and a teaching of previous popes that is in accordance with the uninterrupted tradition of the Church.  
As Pope Benedict XVI explained during the Mass on the occasion of his taking possession of the Chair of the Bishop of Rome on 7 May 2005, “The power that Christ conferred upon Peter and his Successors is, in an absolute sense, a mandate to serve. The power of teaching in the Church involves a commitment to the service of obedience to the faith.” 
He continues, “The pope is not an absolute monarch whose thoughts and desires are law. On the contrary: The pope’s ministry is a guarantee of obedience to Christ and to his Word. He must not proclaim his own ideas, but rather constantly bind himself and the Church to obedience to God’s Word, in the face of every attempt to adapt it or water it down, and every form of opportunism.”
This is the second in a series of reflections by Cardinal Müller on questions of present importance in the life of the Church. These may be found at the website of the periodical FIRST THINGS.

Wednesday, 10 January 2018

Hollywood - The Capital of the Dictatorship of Relativism

The blatant hypocrisy of the Hollywood establishment blazes across screens in their award shows before the eyes of children as these narcisistic egomaniacs celebrate themselves. 

They are overpaid denizens of filth who presume to judge those who don't line up with their 'liberal values' on abortion, euthanasia, etc. while being the purveyors of gratuitous violence, smut, and foul language under the dictatorship of relativism. 

It is simply sickening to see such unashamed political ego-stroking aimed at the destruction of the family and faith in the celebration of darkness.

Friday, 29 December 2017


Late this year (2017) Nathaniel Peters wrote a lament for sacral language in the Roman Liturgy.  He directed our attention to the latest English translation from the Latin of the Ordinary Form (OF) of the Roman Liturgy, what is known as the Novus Ordo.
I wrote at the time to emphasize the fact (all too widely unknown or ignored) that DIVINE WORSHIP: THE MISSAL (DW) approved by the Holy Father and published in 2014 provides for just such sacral English in the Roman (Western) Rite of the Catholic Church.  In fact DW is one of the several forms of the Roman Rite.
Moreover, DW may be used publicly by any Latin Rite (Western Catholic) priest so long as there is at least one member of the Ordinariate present. (This might mean himself alone or other Catholics).
Indeed, DW is used now around the world. Some priests use it for their private Masses since it is an approved form of the Roman Rite just as the Extraordinary (Latin) Form (EF) is approved for use by any and all priests since Benedict XVI.
Dr. Peters seemed to imply that DW was  isolated as something for the Anglican Ordinariate (sic) only.  
What needs to be acknowledged is that, yes, DW is used by the the several Ordinariates worldwide (none of which bear the name "Anglican"): The Personal Ordinariate of Our Lady of Walsingham (Great Britain), The Personal Ordinariate of the Chair of St. Peter (North America) and The Personal of Our Lady of the Southern Cross (Australia, New Zealand and Asia).
However, all Catholics from West and East are welcome to fulfill their Mass obligations at any DW Mass and indeed those baptized but uncatechized and unconfirmed Catholics who prefer sacral English are more than welcome (thanks to the explicit instructions of the Holy Father) to become members of one of the Ordinariates through the Sacrament of  Confirmation.  This of course applies to the many Protestants and others who find the DW liturgy, music and patrimony to be inspirational and want to come into unity with the broader Catholic Church.
Though initially intended to respond to the requests to enter into full communion with Rome from Anglican bishops, priests and laymen, the Ordinariates now include former Lutherans, Mennonites, Copts, Adventists, Pentecostals and Protestants of many varieties who live in English-speaking countries and have come into unity through the Ordinariates.
Here is what I originally wrote to FIRST THINGS re. Dr. Peters' article and his initial response:
Nathaniel Peters (“Thus Saith the Lord,” November) seems unaware that his plea for sacral English texts for use in the Catholic Church and other ecclesial communities has already been answered. The Personal Ordinariates erected under the Apostolic Constitution Anglicanorum Coetibus have provided for precisely the elevated language Peters envisions by drawing on the cadences of the Book of Common Prayer. 
A full English rite for Holy Mass as well as texts for Baptism, Reception and Confirmation, Holy Matrimony, and Funerals are already approved by the Holy See and in use around the world. These rites bring the whole liturgical enterprise for English sacral language into full communion with the Catholic Church.
Fr. John L. Hodginscatholic parish of st. thomas more
ordinariate of the chair of st. peter
toronto, ontario, canada
Nathaniel Peters replies:
I have been aware of the Anglican Ordinariate since its inception, and I am glad to learn that the sacramental rites Fr. Hodgins mentions are now in use. My essay referred not to the Ordinariate’s particular liturgy, but to the translation of the Roman Rite that most Catholics use. Since sacral language exists in English, it should be easy and obvious to use its cadences in Catholic liturgy, Scripture, and hymnody, whether in continuity with historical Anglican practices or not. Use of sacral language in the Roman Rite would elevate the aesthetics and theology that the laity receive through it. The fact that the riches of Anglicanism are now a part of the Catholic Church through the Ordinariate gives us further reason to use them more broadly for the benefit of the faithful.
I might add that Christians of all stripes—Protestant and Catholic, traditional and progressive—have taken great consolation and joy in the beauty of English sacral language. We need not become Anglicans in order to adopt it. A friend’s grandmother has a saying for hard times: “There is nothing that a hot bath, bourbon, and the Book of Common Prayer won’t cure.” Give me that old-time religion, indeed. 

Thursday, 28 December 2017

The Secularization of Anglicanism

It is some time ago that Dr. Ephriam Radner of Wycliffe College in Toronto lamented the state of Anglicanism in the West in contrast with the largely orthodox and growing Anglican churches in Africa and Asia which have more in common with the Catholic Church than with Western liberal Anglicans who promote radical changes to doctrine and morals.
 Could the centre hold in the Anglican Communion, he was wondering.  Well, apparently it has not.  
In his speculations about ways forward, Dr. Radner neglected one development for Anglicans and that was, it turns out, the only hopeful sign in the long run for those those Anglicans who hold to the faith once delivered to the saints.
That development is the Personal Ordinariates that have been erected as a result of Anglicanorum Coetibus. This apostolic constitution put in place by Pope Benedict XVI welcomes individuals and  communities of Anglicans who bring with them their patrimony of liturgy, music and pastoral practice that meshes with Catholic doctrine and moral teaching.
At the time of Dr. Radner's article “Anglicanism on Its Knees,” May 2014) in FIRST THINGS, I wrote:
"Ephraim Radner rightly points out that much of Anglicanism in the developed West has adapted to and largely adopted the “spirit of the age.” The Church of England was always in danger of being co-opted by the state—witness Keble’s Assize Sermon, which launched the Oxford Movement in response to state interference in the structure of the Anglican Church.
The fruit of the Oxford Movement and the recovery of the principles and authority of a unified ­sacramental Church can now be safeguarded only in one way. Sadly, Dr. Radner failed to mention the development that offers the last, best, and now only chance of preserving what is best in Anglicanism from the endless fragmentation it is increasingly suffering.
This development is the simple yet profound action initiated by Pope Benedict XVI in 2009 with his apostolic constitution Anglicanorum Coetibus. This formidable move in response to requests over the course of twenty years from Anglican bishops, priests, and laity offers a way for Anglicans and other Protestants as well as unconfirmed Catholics to be received into the full communion of the unified Catholic Church while retaining and developing the Anglican patrimony of liturgy, music, patristic theology, and pastoral care.
There is now really only one theologically, liturgically, and doctrinally consistent locus for Anglicanism to survive and thrive free from secular domination, state interference, and endless fragmentation. Returning to the rock from whence we were hewn, in repentance for rebellion against magisterial teaching, but with ­acceptance of all that is best in Anglicanism, is an option that serious Anglicans cannot dismiss."
Fr. John L. Hodgins 
Toronto, Canada

Friday, 22 December 2017

Saturday, 2 December 2017

ADVENT I - Sunday, Dec. 3, 12:30 noon STM Toronto

Litany in Procession followed by High Mass

Motets: Canite tuba/“Sound the trumpet in Sion” by Francisco Guerrero Ne timeas Maria by Tomás Luis de Victoria

Saturday, 25 November 2017

Christ the King at STM Toronto

The Catholic Parish of
St. Thomas More
263 Roncesvalles Avenue, Toronto            647-200-8981
 Ordinariate of the Chair of St. Peter

Jesus Christ,
King of the Universe
November 26, 2017

Sung Mass and Confirmation

Hymn numbers refer to the green New English  Hymnal.

Entrance Hymn # 385 Jesu, the very thought of thee  (St. Botolph)  
[Cantors]     Worthy is the Lamb that was / slain (†) * to receive
                        power, and riches, and / strength, and honour: *
[Full]             to him be glory and dominion for ev//er and ever.
[Cantors]     Give the King thy judge/ments, O God:  *
[Full]             and thy righteousness unto // the King’s Son.   
[Cantors]      Glory be to the Father, and / to the Son: *
[Full]              and to the // Ho-ly Ghost. 
[Cantors]      As it was in the beginning, is now, and / ev-ershall^be: 
[Full]              world without // end, A-men.
                        Worthy is the Lamb that was / slain (†) to receive power,
                        and riches, and/strength, and honour: to him be glory
                        and dominion for ev//er and ever.
Kyrie                         Merbecke                     
Gloria                       Communion Service in F Major – Harold Darke

The Lesson (sit)                           Ezekiel 34: 11-12, 15-17
The Gradual                           
[Cantors]        His dominion shall be also from one sea / to the other: *
[Full]                and from the flood unto // the world’s end.  
[Cantors]        All kings shall fall / down be-fore^him:  *
[Full]                all nations shall // do him service.   
The Epistle      1 Corinthians 15: 20-27, 28  
[Cantors]         Alleluia, Alleluia, Alleluia. 
[Full]                Alleluia, Alleluia, Alleluia.
[Cantors]        His dominion is an ever/lasting^Dominion, (†) *
                          which shall not / pass a-way: 
[Full]                and his kingdom that which shall not // be des-troyed.
                          Alleluia, Alleluia, Alleluia.
The Holy Gospel                          Matthew 25: 31-46  
The Homily                                   Fr. John Hodgins
Reception and Confirmation of:
      Christopher Richard Collins and Edward Thomas Lauder  

 Bread and wine are offered with tithes while prayers are said by the priest.
[Cantors]          Desire of / me, (†) * and I shall give ye the nations
                            for / thine in-heritance: *
[Full]                  and the utmost parts of the earth for / thy pos-session.
Motet:  Tui sunt caeli/ “Thine are the heavens” William Byrd  
Sanctus & Benedictus                   Merbecke                      
The Roman Canon (kneel)                                                                              
The Lord’s Prayer (stand)           Merbecke                                                                 

Agnus Dei                                        Merbecke                                                                  music – page 54
Communion                                    Mode VI 
[Cantors]          The Lord remaineth a / King for ever:
[Full]                  the Lord shall give his people the bless//ing of peace
Communion Motet:  O God, the King of Glory – Henry Purcell

THE CONCLUDING RITES (kneel)                                                                     
Recessional Hymn # 381 – Jerusalem the golden (Ewing)  
The Angelus                                                                                                                                                                                                         
Please join us following Mass for the Mary, Mother of God
School Sale with refreshments in the Parish Hall.
Daily Mass in the Ordinary Form is celebrated weekdays at 8:00 a.m., Saturdays and holidays at 10:00 a.m.

Confessions are heard fifteen minutes before Mass.

Live streaming of Sunday Sung Mass at 12:30 weekly at  

This is a ministry for all who are ill, shut-in and/ or who live at a distance.

Tuesday, December 19

at 7:30 p.m. 

Fourth Sunday of Advent         12:30 pm  SUNG MASS
Christmas Eve *                            6:00 pm  D.W. HIGH MASS