Address of Archbishop Thomas Collins - 32nd Annual Archbishop's Dinner

Address by His Grace, Thomas Collins, Archbishop of Toronto 32nd Annual Archbishop’s Dinner – October 27, 2011 Metro Toronto Convention Centre, Toronto

This evening, as we come together for this great annual dinner in support of so many worthy causes, our joy is tempered by our sadness at the recent death of His Eminence, Aloysius Cardinal Ambrozic, who so faithfully served our family of faith as its spiritual leader from 1990 until 2007, and who now has completed his earthly journey. We continue to benefit from the blessings that flowed from his wise leadership, and I in particular will always be grateful for his warm welcome when I came from Edmonton to succeed him here as Archbishop. May his soul, and the souls of all of the faithful departed, through the mercy of God, rest in peace.

Once, when I was facing a difficult pastoral issue, a few years after I was ordained a bishop, I remarked jokingly to a senior bishop: “They didn’t teach this in bishop school.” He replied: “For a bishop, each day is bishop school.” That certainly is true, as the best school is experience, if we wisely reflected upon it in the light of the stars we steer by, faith and reason. When I was ordained a bishop, 14 years ago, personal study and prayer, and consultation with others, especially other bishops, formed the foundation for growth in the episcopal ministry. But for the last 10 years there actually has been a “bishop school”: a conference in Rome to which newly ordained bishops are invited each September by the Prefect of the Congregation for Bishops, currently the former Archbishop of Quebec and Primate of Canada, Cardinal Marc Ouellet.

Last month I finally got to attend Bishops’ School. Cardinal Ouellet asked me to lead some informal discussion sessions with the 25 new bishops who were English speaking, from the United States, England, Holland, Gibraltar, Australia, and the Philippines. These discussion groups are meant to supplement the talks by various people from the different departments of the Vatican, which make up most of the program. I was delighted to engage in conversation with the new bishops, and to try to share with them some of the practical lessons I have learned over the years. As always in such situations, you learn more than you teach.

The high point of the week was the visit of all the 115 new bishops to the Pope, who was staying at his residence at Castel Gandolfo, outside of Rome. The Holy Father spoke to all of us of the responsibilities of a bishop. Cardinal Ouellet presented to him a copy of a new book in which were gathered the first ten years of talks by Pope John Paul and Pope Benedict to the new bishops. It is a treasure of pastoral wisdom.

We look forward to three great events next year in the life of the Catholic Church.

In June the 50th International Eucharistic Congress will be held in Dublin. Many who are here this evening participated in the Eucharistic Congress in Quebec in 2008. Eucharistic Congresses are gatherings of people from around the world who come together at the invitation of the Pope to deepen their appreciation of the Holy Eucharist. They have been going on for many years, and one even is mentioned in the first of the Father Brown detective stories by G.K. Chesterton, written at the beginning of the 20th century.

They are not as spectacular or as dramatic as World Youth Days, such as the wonderful one recently held in Madrid, in which hundreds of thousands of young people came together with the Pope to celebrate their faith. What a sign of hope that is for the life of the Church.

A Eucharistic Congress is smaller and more subdued, focused on sessions in which teachings on the faith are combined with the testimony of those who have witnessed to their faith. In addition, there are smaller workshops on particular themes, as well as other ways of deepening our appreciation for the great gift of the Eucharist.

We should pray for the success of the Dublin Eucharistic Congress: may it be a rich blessing for the people of Ireland, and for those who come to Ireland from around the world. Just this week I met with Father Doran, the Director of the Dublin Eucharistic Congress, who briefed me on what will be happening. I will be going to Dublin next year, along with others from the Archdiocese. I certainly encourage you to consider joining us. You can find information about the Eucharistic Congress on our Toronto Archdiocesan website, or from Father Pat O’Dea, who is our liaison person.

The second great event next year will be the Synod on the New Evangelization, in which Pope Benedict has called together bishops, and many others, to reflect on the path ahead for the Church in this increasingly secularized world. I have been a delegate to two Synods, the one on the Eucharist, in 2005, and the one on the Middle East, in 2010. At our dinner last year I spoke of how participation in that synod helped me to become more aware of the sufferings faced by Christians in that part of the world. Our archdiocesan refugee efforts are one way in which we seek to assist those who are suffering, and I am grateful for those who are seeking to help those who must flee from their homeland.

The theme of next year’s Synod deals with issues that in some ways are closer to home, for we in this part of the world are very familiar with the challenges of secularization.

The Popes from time to time assign a theme to a year, as recently in the Year of the Priest, or before that the Year of St Paul. This is a useful device that allows all of the members of the Church to focus together on one aspect of their faith, so that they can come to appreciate it more fully, and translate it into action more effectively. “One thing at a time” is wise advice. Pope Benedict, in conjunction with the Synod on the New Evangelization, has proclaimed a Year of Faith, to run from October 11th, 2012, the fiftieth anniversary of the opening of the Second Vatican Council, until November 24th, 2013, the Feast of Christ the King.

Since we have a year to prepare for the Year of Faith, we will have the opportunity to plan ways in which we can make it more fruitful. In facing the challenges of a secular society, Catholics, and our brothers and sisters of other faiths have many opportunities for working together, and the Year of Faith can be an occasion for that. Though we may disagree on particular and important matters of faith, we all agree on the importance of a vision of the providence of God as the only proper context for confronting our daily struggles in this world. This is true in the ecumenical relationships among Christians, who seek to fulfil the will of Jesus that all his disciples be one, but it is also true in a different way in the co-operation between Christians and those of other religious traditions.

I especially note with great appreciation the presence this evening of many good friends and neighbours from other faith traditions. In our community we have an excellent history of co-operative efforts to respect one another’s beliefs, to pray together, and to work together to contribute to the good of our whole society. This is an important point, often forgotten or neglected in the public forum of the media or politics: when someone is vulnerable, or suffering, it is people of faith who are usually the first to respond.

We can think of the great medical and social service institutions founded by people of faith, and still energized by faith. But in so many other, more hidden ways, the motivating and guiding force of faith has enriched our whole society, through individual examples of generous service, and through the activities of our faith communities, to make justice and charity real on our streets. For hundreds of years people of faith have quietly brought healing and life through a hidden web of love. This is sometimes not understood. In the secularized city, it is faith that very often brings love, and in doing so brings hope to the vulnerable. We are all called to witness to that through lives of service. The many small service organizations that benefit from the proceeds of this dinner do that every day, invisible amid the distracting bustle of the secular world.

While Catholics prepare for the Year of Faith by seeking to find ways to deepen their Catholic faith, this is also an occasion for all people of faith in our community to find ways to work together more effectively, so that their actions may be more fruitful, and so that their voices may be heard.

One important way within the Catholic community in which we can help deepen our faith is by strengthening the formation of our priests. We are blessed with many seminaries for religious orders, and also for diocesan priests. Four of them work together in the formation of priests for the Archdiocese of Toronto: Serra House and St. Philip’s Seminary, and Redemptoris Mater Seminary and St. Augustine’s Seminary.

After several years of preparation, this year we have begun a special program known as the “Spiritual Year” at St. Augustine’s. The intention of the program is to provide those preparing for the priesthood, before they become immersed in the study of Theology, with a whole year in which they can put aside for a while the intense academic routine, which can become a distraction that allows a person to dodge the deeper personal questions, so that one can deepen their life of prayer, and their commitment to Jesus. It is a kind of extended retreat over 10 months, and recalls the 40 days that Jesus spent in the desert before beginning his public ministry, and the period that St. Paul spent in prayer before beginning his.

It is a time to drill down to the bedrock. Freed from the academic hurdles that can sometimes distract, the seminarians in the spiritual year systematically read the whole Bible from cover to cover, and also several spiritual masterpieces of our tradition of faith, and the documents of the Second Vatican Council. They ponder them privately, and discuss them together. They live in a special part of the seminary whose heart is a small chapel that I recently blessed.

An interesting point, and one that always draws comment: they engage in a media fast – for almost all of the week they put aside email, radio, blackberries, iphones, ipads, television, twitter, facebook, newspapers and so on. One wise young seminarian from another seminary that has instituted a spiritual year remarked to me, when I asked him about his experience: after the spiritual year, I now use my computer; before the spiritual year it used me.

The participants in the year become more familiar with the musical, literary, and other cultural aspects of their faith, and participate in several retreats, including a year-long form of the Jesuit 30 day retreat. A very important point: for about a month they will be sent out, two by two, with very few resources, to personally serve the poorest of the poor.

Our whole archdiocese is in the early stages of a systematic reflection upon how we can better strengthen our parish communities and our institutions, so as to serve better those who are already engaged in the practice of their faith, while at the same time reaching out to those who are not. This, of course, is a key element of the New Evangelization. We are concentrating on the careful development of a flexible but focused pastoral plan that will help us all to act more wisely, and which will also reveal more clearly the material challenges that need to be addressed if we are to be true to our mission as a community of faith.

We always look to the example of those who walk by faith, for faith is communicated not by words so much as by example. As Pope Paul VI once noted, people will listen to witnesses more than to teachers, and will only listen to teachers who are also witnesses. Last year, we celebrated the canonization of a great and humble man of faith, St. André of Montreal. This year, we call to mind another great hero, beatified last May, Blessed John Paul II. He had many natural gifts of intellect and personality, which were particular to him, and which he shared generously with those whom he served. But as with Brother André, so with Pope John Paul, natural gifts are not what really matters. The porter and the pope were both examples of faith in action, faith deeply rooted in prayer.

Pope John Paul serenely witnessed to his faith through much suffering, and throughout his life, and especially in his youth, he personally experienced what happens when people inflict war and desolation on their brothers and sisters, who in the absence of the vision of faith become mere objects to be exploited. In the midst of that experience of evil he was led ever more deeply into contemplation of the love of God, and was thus prepared for his ministry as bishop and Pope.

His teachings, and especially his Theology of the Body, are a permanent gift of immense benefit to us all. I earnestly invite everyone to study prayerfully the teachings of Pope John Paul, especially the Theology of the Body. We need very much in these days to deepen our awareness of the dignity of the human person, and Pope John Paul helps us to do that.

When a person is so prayerfully immersed in the life of faith, nurtured by prayer, he or she is able to confront the harsh challenges of our modern world serenely and effectively, as did Pope John Paul. He bracketed his papal ministry with two quotes from Jesus that reveal the hopeful energy that comes from real faith: “Be not afraid”, and “Put out into the deep”.

All who live by faith are called to recognize accurately the evil that so often infects our world, and brings violence, and suffering, and the coldness of rejection, but to do so with the hope that comes from a vision of faith, the vision of God’s providence, which energizes us to serve with love in the midst of the trials of life. My favourite hymn, O God Beyond all Praising, expresses well the spirit of joyful, persistent, and fruitful faith that marked the lives of St André and Blessed Pope John Paul, and that should mark our lives as well:

“And whether our tomorrows be filled with good or ill,
We’ll triumph through our sorrows, and rise to bless you still:

To marvel at your beauty and glory in your ways,
and make a joyful duty our sacrifice of praise.”

1,650 Expected for 32nd Archbishop's Dinner - Oct. 27

It's that time of year once again, where parishes, corporations and political leaders come together for the 32nd annual Archbishop's Dinner. Below you'll find the official press release for Thursday night's event.

TORONTO (October 26, 2011) – His Grace, Thomas Collins, Archbishop of Toronto, will welcome 1,650 guests to the 32nd annual Archbishop’s Dinner, Thursday, October 27, 2011 at the Metro Toronto Convention Centre (North Building).

Thirty-two years ago, Gerald Emmett Cardinal Carter, believed that business, political and religious organizations in the Archdiocese of Toronto should come together in fellowship, ever mindful of our mutual responsibility to strengthen the communities in which we work, live and worship.

The event has grown to become Canada’s largest annual dinner, with thousands joining in the celebration each year. Approximately 40 dignitaries will be seated at the head table, with representatives from the Vatican, federal, provincial and municipal leaders in attendance. With the passing in August 2011 of Archbishop Emeritus, Cardinal Aloysius Ambrozic, the dinner is now referred to as the Archbishop’s Dinner.

Confirmed head table guests include:

His Excellency, Most Reverend Pedro Lopez Quintana, Papal Nuncio (Vatican Ambassador) to Canada
The Right Honourable John Turner, Former Prime Minister of Canada
Member of Provincial Parliament, Vaughan - Greg Sorbara
Her Worship, Hazel McCallion, Mayor of Mississauga
Archbishop Colin Johnson, Anglican Archbishop of Toronto

Chair of this year’s Archbishop's Dinner is John Cassaday, President & CEO of Corus Entertainment. The evening begins with a reception at 6 p.m., followed by dinner at 7 p.m and will conclude with a keynote address by Archbishop Thomas Collins.

The event is primarily a community dinner with fundraising a secondary goal. Over the years, the dinner has raised more than $5.6 million, with funds allocated to charitable organizations not fully funded by traditional sources. Last year, 30 local charities were the beneficiaries of the dinner proceeds.

The Archdiocese of Toronto is one of the most diverse dioceses in North America, serving as the spiritual home to 1.9 million Catholics, celebrating Mass in more than 30 languages each week at 225 parishes.

New Roman Missal FAQ's

As we continue to prepare for the implementation of the 3rd Edition of the Roman Missal (November 27), here are some answers to some frequently asked questions. Remember you can access additional information on the new Roman Missal through our special online space that can be accessed here.

What is the Roman Missal?

English-speaking, Roman Catholic dioceses throughout the world will soon be using a new translation of the Roman Missal as part of our worship. The Roman Missal is the ritual book used by the priest or bishop during the Mass, which contains all the Mass texts prayed by both the clergy and the people during the celebration of Eucharist. In Canada, this liturgical book has been called the Sacramentary since the publication of the 1st edition in 1974. With the promulgation of a 3rd edition of the Roman Missal in 2000 by Blessed John Paul II, efforts have been well underway to translate the texts contained in this ritual book into English. The title of this newest edition will be the Roman Missal.

Why is there are new translation of the Roman Missal?

During the Second Vatican Council, the Council Fathers permitted the Mass to be celebrated in the language of the people. Subsequently, there was a rapid process of translating the Mass from Latin into the many languages found throughout world. This enabled the people to more easily understand and to participate more fully in the celebration of the Mass. It was generally agreed that, in due time, the original translation of the Missal would need to be revisited. The promulgation of a 3rd edition of the Roman Missal in 2000 provided a new opportunity to retranslate the original Latin text into English. Forty years of study and reflection have led the translators to use a different standard for translating the ritual texts. We will begin to use this new translation on the 1st Sunday of Advent 2011.

Is the Mass changing with the new translation of the Roman Missal?

No, the Mass is not changing from the Order of the Mass (Novus Ordo) promulgated after the Second Vatican Council. The 3rd edition of the Roman Missal is based on the original Latin text from the Holy See, which is the way we celebrate Mass today. The structure of our Mass remains the same. Additional prayers have been added to this newest edition, such as: the many, new feast days of saints canonised by Blessed John Paul II and Pope Benedict XVI, more prefaces, and additional Masses for various needs and intentions. While the way we celebrate Mass is not changing, the “sound” of the Mass will be different. Translators have used a more formal approach when translating the ritual texts from Latin into English. As a result, we will notice changes to sentence structure, greater use of scripture references, and some words will replace others that have become familiar. Also, many options found in the 2nd edition will no longer be contained in the 3rd edition due to the more literal, translation methods being employed.

How does this translation differ from the current edition?

The translation rules have changed through which the original Latin text (the editio typica) of the 3rd edition of the Roman Missal has been translated into English. An editio typica is a “master copy” of a ritual text produced by the Holy See. It is written in Latin and is meant to be translated into the vernacular by episcopal conferences throughout the world. Earlier editions were translated following the instruction on the translation of liturgical texts called “Comme le Prevoit,” which was issued by the Consilium in 1969. The principle of translation advocated in “Comme le Prevoit” is known as the principle of “dynamic equivalence.” Following this method, translators were concerned not only with the meaning in the original Latin form, but also about how the translated text would be understood by the community for which it was being translated. The 1st and 2nd English editions of the Roman Missal were not word for word translations of the original text, but were also shaped with attentiveness to common characteristics of the receiving language, such as: style, idioms and colloquialisms.

The new translation of the 3rd edition uses a different approach based on the instruction “Liturgiam Authenticam” issued by the Congregation for Divine Worship and the Discipline of the Sacraments in 2001. The principle of translation advocated by the Congregation in this instruction is called “formal equivalence”. The emphasis is on a word-for-word translation, that is, more direct from the original Latin text. It is hoped that this will preserve a heightened, sacred style in English by maintaining, as much as possible, the structure of the original Latin text, and ensure accuracy between the two languages so that nothing gets “lost in translation.”

Who has been involved in the translation process?

The International Commission on English in the Liturgy (ICEL) has been responsible for translating the Roman Missal from Latin into English. The translated texts were presented in various stages to the English-speaking conferences of Catholic Bishops for approval, comment, clarification, modification, etc. A consultative group of English-speaking bishops called the Vox Clara Committee was formed in 2002 to assist with the implementation of the instruction “Liturgiam Authenticam” and to advise the Holy See's Congregation for Divine Worship and the Discipline of the Sacraments during the translation process.

When will we use the 3rd edition of the Roman Missal in Canada?

The Canadian Conference of Catholic Bishops has received recognitio (final approval) from the Holy See for all sections of the English translation of the 3rd edition of the Roman Missal for use in Canada. The Permanent Council of the Canadian Conference of Catholic Bishops has agreed that the First Sunday of Advent, November 27, 2011, will be the date for the implementation of this new English translation of the Roman Missal across Canada.

Archbishop Collins has authorized that parishes in the Archdiocese of Toronto may begin to learn the new, sung mass settings and employ them in the liturgy as of September 25, 2011. Other than these settings, the newly translated prayers (collects, prefaces, etc.) of the Missal may not be used without specific permission before the First Sunday of Advent. After the implementation date, the current 2nd edition of the Roman Missal will no longer be used.

What about changes to the General Instruction of the Roman Missal?

In 2002, a new General Instruction of the Roman Missal was produced. It will be implemented at the same time as the 3rd edition of the Roman Missal in Canada. The General Instruction acts as a guideline for the celebration of the Eucharist. There have been some clarifications and adjustments made to this document in order to ensure the fruitful participation of the faithful in the Eucharist. You can access a copy of the revised GIRM here.

When will a published copy of the 3rd edition of the Roman Missal be available?

Each conference of bishops is responsible for the publication of the ritual books for use in their country. Some conferences rely on independent publishers to assist them in the exacting work of publishing. The Canadian Conference of Catholic Bishops will produce the new ritual text for use in Canada through their publishing house: CCCB Publications Service. Shipping of orders has commenced throughout the country.

What will the implementation process look like in the Archdiocese of Toronto?

In the Archdiocese of Toronto, the clergy have had seminars on the new translation of the Roman Missal and the General Instruction. In September 2011, all priests, deacons, and lay pastoral assistants received materials to assist with introducing the revised texts to their parishioners. Parishes may begin to gradually introduce the sung Mass settings during the Mass from September 25th and over the next few months. Workshops for lay leaders and those involved in music ministry will occur throughout the fall months. The implementation date for the 3rd edition of the Roman Missal is the 1st Sunday of Advent, November 27, 2011. Between January and June 2012, there will be opportunities for reflection on our celebration of the Eucharist in order to deepen our appreciation of these new translations and the transformative power the Eucharist has in our lives.

Pope Benedict Announces the "Year of Faith"

Below you will find the official statement from the Vatican Information Service regarding Pope Benedict XVI's announcement of the Year of Faith which will run from October 2012 - November 2013.

BENEDICT XVI ANNOUNCES THE "YEAR OF FAITH"

VATICAN CITY, 16 OCT 2011 (VIS) - During Mass this morning in the Vatican Basilica, celebrated to mark the end of an international meeting on new evangelisation organised by the Pontifical Council for Promoting New Evangelisation, Benedict XVI announced that he was calling a forthcoming "Year of Faith".

The Year will begin on 11 October 2012, fiftieth anniversary of the opening of Vatican Council II, and will come to an end on 24 November 2013, Feast of Christ the King. Its aim "is to give renewed energy to the Church's mission to lead men and women out of the desert in which they so often find themselves, and towards the place of life, towards friendship with Christ who gives us life in all its fullness". The Year will likewise be an opportunity "to strengthen our faith in Christ and joyfully to announce Him to the men and women of our time", the Pope said.

Commenting on this Sunday's readings, the Holy Father explained that the mission of the Church must be considered in the light of "the theological meaning of history. Epoch-making events, the rise and fall of great powers, all lie under the supreme dominion of God. No earthly power can take His place. The theology of history is an essential aspect of the new evangelisation, because the men and women of our time, following the tragic period of the totalitarian empires of the twentieth century, need to rediscover a global vision of the world and history. They need a truly free and peaceful vision, the vision which Vatican Council II transmitted in its documents and which my predecessors, Servant of God Paul VI and Blessed John Paul II, illustrated with their Magisterium".

"In order to be effective evangelisation needs the strength of the Spirit, which enlivens the message and infuses the person who bears it with the 'full conviction' of which St. Paul speaks. ... New evangelisers are called to be the first to walk along the Path which is Christ, in order to lead others to the beauty of the life-giving Gospel. On this Path we are never alone, but always in company; it is an experience of communion and fraternity which is offered to everyone we meet, bringing them to share in our experience of Christ and His Church. Thus, witness associated with announcement can open the hearts of those who seek the truth, helping them discover the meaning of their own lives".

Finally the Holy Father turned his attention to the Gospel episode of the tribute to be paid to the emperor. Jesus command to "give to Caesar the things that are Caesar's, and to God the things that are God's", he said, "is rich in anthropological significance and cannot be reduced only to the political sphere. The Church, then, does not limit herself to reminding men and women of the just distinction between the authority of Caesar and that of God, between the political and religious spheres. The mission of the Church, like that of Christ, is essentially that of speaking about God, evoking His sovereignty, calling everyone - and especially Christians who have lost their identity - of God's rights over that which belongs to Him:
our lives".

New Roman Missal Translation - Why do we need one?

We continue to reflect on the third translation of the Roman Missal, which will take effect in parishes throughout the United States and Canada on the first Sunday of Advent, November 27, 2011.

First - to ensure we're all on the same page, some have asked "What's the Roman Missal?" Well you may have heard it previously referred to as the "Sacramentary", a book that is placed on the altar, containing the prayers for Mass. As part of the changes in the translation of this book, the Vatican has asked that we refer to it now as the Roman Missal. We still have a second book that is placed at the ambo (where the readings are proclaimed) - that book is called the Lectionary and contains the scripture readings that we use whenever Mass is celebrated.

Until the early 1960's, Mass was celebrated in Latin throughout the world. At the Second Vatican Council it was agreed that the Mass could be celebrated in the "language of the people", and in 1970 Pope Paul VI approved the official Latin text that would be used. This was then translated into different languages to be used throughout the world. It proved to be a huge task which was completed in a very short time. However, because it was done so quickly, some of the richness of the original Latin prayers was, quite literally, 'lost in translation'. It was agreed that a further translation was necessary.

The new translation would keep the original words, meaning and style of the Latin as far as possible. The new translation also means a new edition of the Missal which will include some additional text such as, prayers for the saints who have been added by the Church to the liturgical calendar.

Why a New Translation?

Why can't things just stay the same? Why is everything always the same?

Human beings both like and dislike change at the same time. We are comfortable with what is familiar but at the same time if nothing changes we become frustrated. This tension spills from everyday things even into the spiritual life and our being Christians.

Many of us are so familiar with Mass that we can just about say it with our eyes shut. Change, therefore, is bound to be a bit of a shock to the system. This is not necessarily a bad thing; it can provide growth and new life. Also, it is easy to forget there was a time that we celebrated Mass in a very different way and over the years we have used different translations of what are originally Latin prayers.

Sometimes translations aim to produce a close 'word for word' version. This is a good way of doing it but sometimes the language can feel quite different to the way we normally speak or write. Another way of translating is to express the gist of the meaning in more everyday English.

So here we are with a new translation and we have to ask ourselves 'why?' Why a new translation? Why don't we just stick with what we know?

The present translation was not intended to be permanent. As they worked on it the scholars wrote a version that aimed to provide a good sense of the original Latin without giving a word for word exactness. It was understood that it would have to be looked at again. As time passed, it was felt that some ideas found in the original prayers have not come across as well as could be hoped. There are some lovely expressions in our present version yet there are some profound and beautiful ideas that remain hidden. There are lots of quotations from the scriptures woven into the words of the Mass that can be easily missed. It would be wrong to dismiss what we have been using but at the same time we must acknowledge that it is not perfect.

Work on a new translation has gone on for many years. In that time there has been a change in approach to the project. Now the aim is to produce something as close as possible to the original Latin and try to hang on to more of the rich insights hidden there. It will seem very different and this gives us an opportunity to look again at what we are really saying at Mass. It opens to us ideas that can help our faith grow. It is hoped that as we think about the changes our understanding will deepen and that our prayer at Mass will take on even more meaning.

For more reflections on the new translation of the Roman Missal, visit our online space devoted to the 3rd Edition of the Roman Missal. The content above includes home grown material as well as reflections generously provided by the Liturgy Office of the Bishops' Conference to accompany the introduction of the 3rd edition of the Roman Missal - 2011 Catholic Bishops' Conference of England and Wales.

Being open in our minds and hearts can help us draw ever closer to God. As we come to experience the new translation, may we continue to be Renewed in Worship, Renewed in Christ.

What Thanksgiving Is All About...

From a young age, I can still remember joining the rest of my family and heading down for what would become an almost annual tradition of volunteering a the Good Shepherd Refuge, a local soup kitchen, to help with the distribution of their Thanksgiving meal.

You really feel a lot more thankful about your abundant holiday meal after helping those less fortunate. It’s about helping out and bonding as a family. A visit down to the Good Shepherd Refuge also will tell you a thing or two about the "homeless" in the city of Toronto, likely shattering the stereotype that many have of those who are in need of a hot meal and kind word on any given day, or in this case, a holiday.

Some of my most memorable Thanksgivings have been down at the Good Shepherd. One year we had four generations of family helping out - from my 85 year old grandmother to 9 year old niece - it was quite the gang. Whether it was refilling coffee, serving green beans or seating guests for their meal, every year helped increase that attitude of gratitude that is so often missing in our world today.

I've always enjoyed chatting with those who come to the Good Shepherd Refuge. At first, I had the idea that those “looking for a meal” would be disheveled, ragged, smelly and living on the street. A look around our “restaurant” any given year would reflect those from all walks of life, every age group, men, women, children, families, those who looked well off as well as those who were calling the street home.

There was “Barbara”, who told me that she’d been on disability for the last several years and just had her benefits cut off. When I asked her if she had a place to stay that night, she replied, “Of course, just gotta get a good meal in me and I’m not a big cook at Thanksgiving.”

She was probably thirty-five years old, walked with a cane but certainly maintained her dignity. She asked me quietly if she could have one of the flowers displayed with the pumpkins and corn husks against the wall. I reached for one and she told me, “Give me the one that’s bent over. Somebody’s gotta care for the flowers that aren’t as pretty.”

Oh the flowers we’ve met over the years serving Thanksgiving meals. They all bloom at different times, some may appear more as weeds, others roses and still more forget me nots - each one bringing their own ray of sunshine to those assembled for the special meal.

I met “Rick”, who told me he was a university student that spent a “little too much on books and booze.” Of course he had a place to stay and was a little hesitant about getting a free meal but figured, “They’re here for me so I came.”

The man who needed assistance eating because he was on the street with no arms, the ‘regulars’ one recognizes from year to year, carrying all that they own on their back or in a garbage bag. They were polite and even helped let us know when there was a free seat next to them. These people deserve and many carry with them a certain dignity and pride that is heartwarming. Yes, they’ve waited in line for a free meal but they’re still people making it through each day, facing their own challenges, whether they be on the street, in a shelter or in a basement apartment somewhere.

In recent years, we've served more than 1000 meals in a 3 hour period. Many finish their meal, get up and proceed to join the line outside once again. I can recall one gentleman walking through the lineup four times.

I can still recall the late Cardinal Ambrozic remarking at a Mass for volunteers throughout the Archdiocese that “we are not helping the poor and marginalized. It is they who are helping us by being in our presence and giving us the chance to see the face of Jesus alive in each of them.”

He’s right. We’re better people because the homeless give us the opportunity to help give back. They’re Moms and Dads, students, those with mental and physical challenges, the broken, the lonely. In many ways, they're a reflection of ourselves.

So this Thanksgiving as we pray in gratitude for the many blessings bestowed upon us, let's take a moment to remember the broken, the lonely, the suffering. Especially for those who will be alone this Thanksgiving.

Over the years, there have been many flowers in our Thanksgiving display – we watered some to give them sustenance, others had roots that were malnourished. Yet our celebration would not have been the same without each flower, each meal served, each smile exchanged.

Something happens each October – summer becomes fall, leaves change color and I begin to realize more and more each year what Thanksgiving is all about...

Canadian Gov't To Open Office of Religious Freedom

It seems that most every day we see a story globally about violence related to religious movements, causes or motivation. While we have our own challenges in Canada, we are entitled to religious freedom and to, for the most part, express our views in the public square.

This week in Ottawa, representatives from many diverse religions gathered in the nation's capital to dialogue with our federal government as they embark on a new initiative: an Office of Religious Freedom. I was privileged to be part of that dialogue and while the office is still in its infancy stages, it was nice to see consultation with those "on the ground" so to speak from the early days of this process.

Speakers representing a wide array of faith communities had a chance to voice their opinions on what they envision such an office to represent, to highlight current global challenges where religious voices are threatened with violence and to remind the government that any office espousing the right to religious freedom globally needs to ensure that this right and privilege is freely provided in our own country. Among those gathered included the brother of murdered Pakistani political leader, Shahbaz Bhatti.

We also had a chance to hear from those involved in such initiatives in the United States - the pros and cons of the challenges they faced in launching such an office.

Below you'll find the address to delegates from Minister of Foreign Affairs, the Honourable John Baird. At present, the initiative is intended to fall under the direction of Foreign Affairs. Let's all pray that the new Office of Religious Freedom provides tangible, measurable results and that religious leaders will continue to be an important part of the evolution moving forward.

Ladies and gentlemen, I am pleased to join you this morning. This is an opportunity to exchange ideas on a key priority for our government: establishing an Office of Religious Freedom.

We announced our intention to do so in the Speech from the Throne on June 3. And I repeated our commitment most recently at the United Nations General Assembly this past week in New York.

This office will be created to promote and protect freedom of religion and belief, consistent with core Canadian values such as freedom, democracy, human rights and the rule of law.

Most importantly, it will demonstrate that Canada truly is a free society.

Canadians enjoy the rights and privileges that come with living in a free and democratic society in which human rights are respected. We are also keenly aware of the struggles that religious minorities face around the world.

That is why, whatever the circumstances, Canada will continue to speak out, and take principled positions. As I said in my address at the United Nations General Assembly, we will not just go along to get along. We will stand for what is principled and just, regardless of whether it is popular, convenient or expedient.

All human rights are essential, of course, but today, we come together for a special purpose.

History has shown us that religious freedom and democratic freedom are inseparable. As Franklin Roosevelt observed on the eve of global war:

“Where freedom of religion has been attacked, the attack has come from sources opposed to democracy.

“Where democracy has been overthrown, the spirit of free worship has disappeared.

“And where religion and democracy have vanished, good faith and reason in international affairs have given way to strident ambition and brute force.”

Societies that protect religious freedom are more likely to protect all other fundamental freedoms. They are typically more stable and more prosperous societies. This view has been reinforced in consultations I’ve had around the world so far.

I honestly believe it is critically important that Canada is uniquely placed to protect and promote religious freedom around the world.

We are a country of many ethnicities and religions, but we all share one humanity—one of tolerance, one of acceptance, one of peace and security.

Canada has spoken out against violations of freedom around the world.

I’ve voiced strong concern about serious violations of the rights of Iranian citizens to practice Christianity, including those facing charges of apostasy. I spoke up for the Bahá’í community, which continues to face difficulties in Iran with its leaders being imprisoned on unfounded charges.

I spoke out on the discrimination by the Burmese regime against Muslims and Buddhists.

I stand with Roman Catholic priests and other Christian clergy and their laity, as they are driven underground to worship in China while their leaders are detained. And our government has raised the issues of Tibetans, Uyghurs and Falun Gong practitioners at the United Nations.

We stood in solidarity with Pakistan’s Shahbaz Bhatti and Salman Taseer, who were assassinated by extremists for speaking out against unjust blasphemy laws.

We have called for accountability for the violence faced by the Ahmiddya community in different parts of the world.

We were the first major country to speak out about the attacks against Egyptian Coptics following the events in Nag Hammadi, and we deplored the New Year’s Eve attacks in Alexandria.

And in Iraq, where al Qaeda has driven out many Christians and minorities, we implemented a program to resettle refugees.

This year, our government created an award, the John Diefenbaker Defender of Human Rights and Freedom Award, to recognize individuals who show exceptional leadership in defending human rights and freedoms.

It was former Prime Minister John Diefenbaker who, during his time in office, championed human rights both in Canada and around the world. On the day he introduced the Canadian Bill of Rights in Parliament, he spoke these words:

“I am a Canadian, …, free to speak without fear, free to worship God in my own way, free to stand for what I think right, free to oppose what I believe wrong, free to choose those who shall govern my country. This heritage of freedom I pledge to uphold for myself and mankind.”

I pledge to continue this tradition. But I of course can’t do this alone.

And we as a country are compelled to get this right.

That’s why I’m glad each of you is here to share your expertise, insights and experiences. I’m extremely pleased at the calibre of people gathered here.

I know this is a challenging task, but, then again, Canadians stand for what is right, not what is easy, so I have no doubt we here today are up to that challenge.

It is our common duty to defend the rights of the afflicted, and to give voice to the voiceless.

Our positions will not soften, our determination will not lessen, and our voices will not be diminished until all citizens can enjoy the freedoms and rights we hold to be universal and true.

Through our combined efforts, I am confident that the Office of Religious Freedom can help do just that.

Thank you all for being here.