Record of the Week: A Representative of the People

Toronto's municipal elections are coming up on Monday, and we thought we'd look to see what Toronto's mayors had written to Toronto's bishops. We found a nice letter to Bishop de Charbonnel from 15th mayor Sir Adam Wilson, who took office in 1859.

Toronto's first mayor, William Lyon Mackenzie, was appointed in 1834 when the city was incorporated. Wilson was Toronto's first mayor elected by popular vote. Prior to that, citizens in each ward voted for aldermen, who then chose a mayor from their group. From 1859 to 1867 and from 1874 onwards the public voted directly for the city leader.

Wilson served as alderman for St. Patrick's Ward from 1855. In his late 1858 election platform he advocated, among other points, "to oppose by all legitimate means the pernicious system of corruption and bribery which has prevailed so extensively at all our city elections," and to "strictly enforce the law which excludes all city contractors and other disqualified persons from the City Council." With newspaperman George Brown he spoke against previous governments who were influenced by the money of 'big business.' Wilson's letter to Bishop de Charbonnel expresses his hope to serve the people during his mayoral term:

"Toronto 11 Jany 1859

"My Lord

"I beg leave to thank you for the very kind & handsome manner in which you have congratulated me on my election to civic honours this year.

"At the outset of the contest it was expressly stipulated that there should be a united effort made to procure representatives who should admit the principle which has been so often overlooked here - of toleration & competition to all who were qualified without reference to party - and particularly without reference to creed - and I am rejoiced to say that the object we had so much at heart we have fully accomplished - and that now it may be truly said the council are the representatives of the people - the rest must necessarily follow, impartiality and protection to all alike -

"With great respect allow me to subscribe myself Your Lordship's very obedient servant,

Adam Wilson"

C AB15.03

Archbishop de Charbonnel Fonds

Wilson was proud that his council was "of the people." After he was declared mayor, he said, "[I acknowledge] the electors for the very large majority which they [have] given me." Voters in his time were male landholders, but a lot more people are eligible now. If you're one of them, make sure you get out there! It's the best way to make sure that the mayor and his council truly represent the citizens of the city.

A Shepherd Entering the Sheepfold

On May 26, 1850, Armand-François-Marie de Charbonnel was consecrated Bishop of Toronto in the Sistine Chapel by Pope Pius IX. When he arrived in the city on September 21, he had his work cut out for him: tens of thousands of Catholics had arrived in the city in the past few years. He had to finish the Cathedral, find priests, build churches and schools, and advocate for a group who had very little. 

In his first pastoral address to the Diocese (transcribed below), Bishop de Charbonnel made it clear that he was there to work for the people. During his short time as bishop he accomplished the goals he laid out for his episcopacy and more.    

The first pastoral address of Bishop de Charbonnel after his arrival in Toronto.

October 3, 1850

C AA04.01
Bishop de Charbonnel Fonds

Armand Francis Mary De Charbonnel, By the Grace of God, and the favour of the holy Apostolic See, Bishop of Toronto, To all Our well-beloved Brethren and Children in God, the Clergy Regular and Secular, and Laity of Our Diocese, Grace and Peace in the Lord.

On Saturday, the 21st of September, Dearly Beloved Brethren, We reached Toronto under the auspices of Our Blessed Mother Mary and of the Holy Apostle St. Mathew, in company with the Right Rev. D. Prince, Bishop of Martyropolis and Coadjutor to the Bishop of Montreal, together with several Reverend Gentlemen of the Lower Province.

Despite the uncertainty of our arrival, a large number of the faithful were already assembled on the shore, happy to greet their long-expected Bishop, and proceeded with Us to the Cathedral where We offered the Divine Sacrifice in order to thank the Almighty for all the favours He bestowed upon Us during Our long journey; and also to beg on Our knees, in the presence of the victim of propitiation substantially present on the Altar, that He might grant Us the Apostolic spirit; the spirit of holy Bishops; the spirit of the martyred Bishop, our illustrious predecessor.

The following day, having notified juridically to the Very Reverend J. Carroll, Administrator of the Diocese during the vacancy of the See, Our canonical institution as Bishop of Toronto, and Our Consecration by His Holiness Pope Pius IX., we took possession of Our See according to the rules of the Church, and celebrated a solemn Pontifical Mass.

At Vespers, We addressed Our dear Flock in a familiar allocution, chiefly to illustrate that it was not sufficient for a good Shepherd to enter into the Sheepfold by the door, - that is to say, by the election of the Supreme Pontiff, Vicar of Christ, - but that a good Shepherd should enter into the Sheepfold only to give life to his Sheep, "that they may have life, and may have it more abundantly;" and hence, that he should seek and find for them good pastures, know them, walk before them, and, if need be, give his own life for them.

Such, Dearly Beloved Brethren, is the good Shepherd; such was Jesus; such were the Holy Pontiffs at all times; such is Pius IX, on the See of Peter; such was your first Bishop; such We desire to be amongst you.

We have no other ambition, God is Our witness, but to give spiritual life to the souls who have been so unfortunate as to lose it by sin, and to increase it more abundantly in those who fortunately are living in the state of grace, with a pure conscience and the love of their God.

Poor Sinners! you, above all, are the objects of Our most anxious solicitude. As the good Shepherd of the Gospel, We will leave for a time the Sheep already gathered in the Sheepfold, in order to find you and bring you back in triumph, to the great joy of Heaven.

But in order to give life to souls, and augment it the more by the exercise of the holy Ministry, We will endeavour to multiply the number of the zealous Missionaries of this vast Diocese: for, "The Harvest is abundant, but the labourers are few." With holy Pastors will be multiplied the Houses of Public Prayer, of the Sacraments, of religious instruction, and all the inestimable benefits of the sacerdotal Ministry.

Let us pray, therefore, Beloved Brethren, the Master of the harvest that He may send us fellow-labourers in proportion to our wants.

We have found some already; but as we need more, We have lately sent to Ireland one of them to procure others, and since Our arrival, We confided to his care the great work of preparing for the Sanctuary those precious children elected from above to become labourers in the Vineyard of the Lord.

We shall know them, and you also, Beloved Brethren, as We intend to commence as soon as possible a general visit, it being the duty of a good Shepherd to know all his flock. In the meantime, we shall begin by visiting the Episcopal City; then all the Missions throughout the Diocese. And how sweet will be the fatigues that will bring Us in the midst of you.

May God grant Us to walk before you in the Country as well as in the City, affording unto you the example of all Christian and Apostolical virtues; examples of faith, religion, humility, obedience, abnegation, charity, zeal; - example indeed is a language understood by all; its eloquence is most powerful: teaching by words is long - teaching by actions is short; words may move - examples subdue.
...
By the present Letter We renew the powers of all the Missionaries, and We feel happy to have this opportunity of apprising them that the Very Rev. J. Carroll, late Administrator of the Diocese, has willingly consented to continue with Us, as Vicar General, an administration which has proved so useful to the diocese and as laborious as it was honourable to him.

This letter will be read, at Mass, in all the Churches and Chapels on the first Sunday after its reception, and after Mass the three Pater, Ave, and Gloria Patri, already ordered by Our first letter, will be recited for the last time, with the intentions expressed in the present.

Friend of my soul, farewell to thee! The death of Thomas D'Arcy McGee

150 years ago today, 80,000 people lined the streets of Montreal to say goodbye to a Father of Confederation, Thomas D'Arcy McGee, who was assassinated on his way home from parliament in the early hours of April 7th, 1868.

Thomas D'Arcy McGee

1868

PH 70/02P
ARCAT Photograph Collection

McGee was born in Ireland in 1825. He first came to the United States in 1842, and quickly became involved in journalism and Irish Catholic affairs. He returned to Dublin for a few years before moving again to New York and Boston. His career as a journalist, orator, and author took off.

As an advocate for Catholic rights, McGee corresponded with the bishops of Toronto. Having decided that he didn't want to raise his children in the United States, in 1856 McGee wrote to Bishop de Charbonnel for advice about moving north:

"My Lord: Disappointed in this country of that religious freedom and equal justice, which was the hope of so many emigrants, I have all but resolved, to make my future home and that of my children, in the valley of the Ottawa, probably at Ottawa city.

"I write to ask the favor of your Lordship's advice - if you will be so kind as to give it me - as to that section of the province. 

"My hope is to bring up my children unstained and unmarked by false systems of education, or miseducation, and as I cannot isolate them thoroughly in this state of society, I am most anxious to take them, with that view, to Canada.

"For myself I possess a sort of half competence, which with a connexion with some Canada publication would yield me a sufficient income. My wants, except in books, are few and easily purchased. But I will not conceal from your Lordship, that being in my 32nd year, and having a passion for political studies, I would fain hope to enter your parliament, and render some service in the battle, which your Lordship is so heroically fighting for the souls of the children of your province. 

"As I expect to be in Montreal about the 25th instant, on a visit to the lower province, may I beg the favor of your Lordship's views, directed for me, to the care of Mr. Sadlier the publisher, of that city. 

"I have the honor to subscribe myself your Lordship's most obedient servant, Thomas D'arcy McGee"

July 10, 1856

C AH01.01

Bishop de Charbonnel Fonds

McGee became involved in Canadian politics, and went on to push for Canadian confederation. Somewhere along the way, he managed to anger the Fenian Brotherhood, who were blamed for his assassination.

After McGee's death, Archbishop Lynch wrote a heartfelt letter of condolence to his widow:

"My Dear Madam,

"Permit me to offer to you and your good children the heartfelt expression of my condolence in this hour of your severest trial and grief. May Almighty God Himself console you, and His Blessed Mother of Sorrows assist you to bear yours! I offered up the Holy Sacrifice of the Mass for the repose of the soul of your honored husband and will not forget to include him in in my mementoes of the Holy Mysteries. I join in the universal grief of the people upon the sad death of one of the brightest ornaments of our country and abhor with my whole heart the wicked deed which cut short so valuable a life.

"I am, my dear Madam, with renewed expression of condolence your most humble servant."

April 10, 1868

L AF03.10

Archbishop Lynch Fonds

Lynch saved a clipping from an 1875 newspaper that memorialized McGee:

April 8, 1875

L AF03.11
Archbishop Lynch Fonds

Though his life was relatively short, McGee left a lasting impression on the country. He was a voice for the Irish and for Catholics. His photo was passed down through the family of Fr. Gerald Culliton before it made its way to the archives:

ca. 1867

PH 70/01P
ARCAT Photograph Collection

Fun fact! D'Arcy McGee was quite the poet. You can read his collected works here.

Forbidden Whiskers?

With today's post we jump on the Movember bandwagon!

Since 2011, Canadians have been the largest contributors to Movember charities, which organize the annual growing of moustaches during the month of November to raise awareness of men's health issues.

At ARCAT, we've had little cause to glorify the moustache because the historical clergy photographs in our collection feature, almost universally, clean-shaven priests. Imagine our excitement this week when, while perusing a carte de visite album, we came across a portrait of a moustachioed gentleman!

Upon closer inspection, however, it appeared to be a "faux mo" drawn onto the surface of the photograph in crayon. Vanity or sabotage? Unfortunately, we have very little contextual information for this album and the identity of the subject is unknown. The style of collar and shirt is not exactly clerical, according to our early diocesan regulations concerning dress code.

Photographs Special Collection, PH 25/23AL

Carte de visite portrait of an unidentified gentleman, New York, ca. 1870.  The moustache has been drawn with crayon, perhaps to enhance what the camera did not quite capture. The straight collar suggests that the sitter is a priest, though the pleated silk shirt seems a little too fancy for one from our diocese.

Amazingly, the same album yielded a carte de visite portrait of a bearded priest taken in Orangeville, Ontario.

Photographs Special Collection, PH 25/23AL

Carte de visite portrait of an unidentified priest, ca. 1870, sporting a very rare beard. Though the photo was taken in Orangeville, Ontario, the priest does not seem to be any of those early clerics appointed to St. Timothy's Parish.

Throughout the history of the Church, there have been bearded popes and saints. However, the fact that facial hair is rarely seen on clergy during the nineteenth and first half of the twentieth centuries begs the question of whether whiskers were canonically forbidden. The 1917 Code of Canon Law required priests to have simple hairstyles, but did not strictly forbid beards (136§1). However, bishops were free to interpret and enforce the law more strictly. The current 1983 Code does not address the issue of hairstyle or beards.

In times when moustaches were in fashion (for example, the Victorian period during which our diocese was established), priests would have been discouraged from such a show of vanity and singularity. A more thorough answer to the question of forbidden whiskers is answered here.

In the archives, we have a single document that addresses restrictions on beards. It is an excerpt from a published article that was copied and sent to Archbishop Lynch around 1863. At issue was the growing tendency of Bavarian priests to wear beards. The nuncio in Munich issued a letter to all local bishops condemning the practice on the grounds of unity and humility.

Archbishop Lynch fonds, Roman Correspondence, LRC45.01

As cited at the bottom of the second page, this is an excerpt from a published letter distributed to Bavarian bishops by the nuncio to Munich in 1863 regarding their bearded clergy.  The letter appeared in Revue des sciences ecclésiastiques, Volume 8, pp 80-81. It was copied and sent to Archbishop Lynch.

[Translated from the French and Latin] 

"Some of the Bavarian clergy seems to have forgotten the laws regarding the obligation to wear clerical garb...For ten years, the use was even introduced to wear beards. The nuncio in Munich, by order of His Holiness, just sent to the archbishops and bishops of Bavaria a letter in which he condemns this abuse, and calls for effective measures to bring its removal. The text follows:

....the discipline of the unity, and the perfect degree with the Church of Rome, is the mistress of the conformity of the man in all things and therefore also in the habit and the tonsure of the clergy is to be observed, or, if necessary, may be restored....."

It should be noted that priests in the Eastern Catholic rites are required by custom to wear beards, as well as some religious orders, such as the Franciscan Capuchins. In fact, when the second bishop of Toronto, Most Reverend Armand de Charbonnel, resigned the bishopric and returned to his native France, he joined the Order of Friars Minor Capuchin and grew a distinctive beard.

Graphics Special Collection, PH21-02SK and PH21-03SK

Original pencil drawings by E. Fattori of Most Reverend Armand-François-Marie de Charbonnel with and without a beard.  On the left, he is depicted clean shaven as the second bishop of Toronto (1850-1860); right, with a beard typical of the Order of Friars Minor Capuchin (ca. 1875), the community he joined upon return to his native France.

ARCAT Reference Library, 282.092 CAU 1931

Photo of former Bishop de Charbonnel as a Franciscan Capuchin, 1876.  Published in
Causse, Candide. Vie de Monseigneur de Charbonnel, évêque de Toronto, 1931.

Photographs Special Collection, PH 24A\20P

Passport with photograph of Rev. Stephen Auad, 1920. Father Auad was born in Syria and ordained in the Maronite rite. He wears a beard as customarily required of Eastern Rite Catholic clergy.
Rev. Auad came to Canada in 1920 and was appointed pastor of St. Agnes Parish, Toronto (1921), St. Mary of the Angels Parish, Toronto (1924), Our Lady of Mount Carmel Parish, Toronto (1927), Christ the King Parish, Etobicoke (1938)

Today, growing facial hair is a matter of personal choice for any diocesan priest. We have photographic evidence of quite a few seminarians sporting moustaches in the 1980s. Prior to that, they had to look forward to wearing faux mos during the annual Christmas play:

St. Augustine's Seminary Photograph's Collection, PH26, Series 2.1

Label on verso: "Christmas Play by China Mission Seminary, 1936"

One Dominion Under the Name of Canada

Participants of the Charlottetown Conference, the first of three sessions negotiating the terms of confederation.

September 1, 1864

By George P. Roberts [Public domain], via Wikimedia Commons

This weekend we are celebrating 150 years of Canadian Confederation. On July 1, 1867, the Dominion of Canada was created by the British North America Act, which joined Nova Scotia, New Brunswick, and Canada (Quebec and Ontario). The terms of the union were negotiated at three conferences: Charlottetown in September 1864, Quebec in October 1864, and London in December 1866. The 36 delegates who attended these three conferences are known as the Fathers of Confederation.

Here in the archives, we have letters from ten of the delegates to Bishop Charbonnel and Archbishop Lynch. If you're a history nerd like we are, you'll love seeing the signatures of some of the men who created Canada!

George Brown was the publisher of The Globe newspaper, and he played a major role in Confederation. He corresponded with Archbishop Lynch on a number of matters. In the letter below, he wrote about placing a Catholic in government.

"I am, my Dear Archbishop, Faithfully Yours, Geo. Brown"

December 21, 1871

L AE12.22
Archbishop Lynch Fonds

Sir George-Étienne Cartier was the co-premier of the United Province of Canada. He was a proponent of federated provinces, promoted railways, and was instrumental in bringing the western provinces into the Dominion. In the letter below, he wrote to Archbishop Lynch against George Brown's politics.

"The most obed. svt., Geo. Et. Cartier"

July 4, 1864

L AH09.25
Archbishop Lynch Fonds

Sir Alexander Tilloch Galt was an entrepreneur and was a representative in the government of Canada pre- and post-confederation. In 1883 Galt invited Archbishop Lynch to his daughter's wedding.

"Believe me, my dear Archbishop, yours very sincerely, A.T. Galt."

June 25, 1883

L AE11.15
Archbishop Lynch Fonds

Sir William Pearce Howland was a businessman and politician who attended the London Conference. He was an ally of Sir John A. Macdonald and was Minister of Internal Revenue in the first government. He wrote to Archbishop Lynch to acknowledge a letter of recommendation.

"Yours Respectfully, W.P. Howland"

December 6, 1864

L AE12.04
Archbishop Lynch Fonds

Sir Hector-Louis Langevin was a journalist and politician who advocated for French and Quebec rights in Confederation. He wrote to say that he would do what he could for Archbishop Lynch's protégé.

"I remain, My Lord, Your Lordship's Most Obedient Servant, Hector Langevin."

August 20, 1867

L AH32.171
Archbishop Lynch Fonds

Sir John A. Macdonald was the most important figure in the history of Confederation. He served as Canada's first Prime Minister. He wrote the letter below to ask for Archbishop Lynch's support in influencing Catholic voters and to assure him of his "determination to grant equal justice to all classes and denominations."

"I remain, my dear Lord, Yours vy. faithfully, John A. Macdonald."

June 19, 1861

L AF02.01
Archbishop Lynch Fonds

Thomas D'Arcy McGee was a politician and journalist who fought for minority religious rights, especially those of Catholics. In 1856 he wrote to Bishop Charbonnel to express his wishes to raise his children in Ottawa rather than New York, as he thought he would find more religious tolerance in Canada.

"I have the honor to subscribe myself, Your Lordship's Most Obedt. servant, Thos. Darcy McGee."

July 10, 1856

C AH01.01
Bishop Charbonnel Fonds

Sir Oliver Mowat was a lawyer and politician who helped shape the rights of the provinces within Confederation. As Ontario Attorney General, he wrote to Archbishop Lynch about the needs of poor immigrants.

"Yours truly, O Mowat."

January 9, 1883

L AO25.03
Archbishop Lynch Fonds

Sir Étienne-Paschal Taché served with British forces in the War of 1812, after which he became a doctor. He became involved in politics in the 1840s and advocated for the resolutions of the Quebec Conference that became the Constitution. He wrote to Bishop Charbonnel about calculating the number of Catholics in the Diocese of Toronto.

"J'ai l'honneur d'etre, Monseigneur, Votre Grandeur le très-humble & très-obéissant Serviteur, E.P. Taché"

December 7, 1855

C AB11.39
Bishop Charbonnel Fonds

Sir Samuel Leonard Tilley was a pharmacist, New Brunswick politician, and ardent temperance activist. He supported New Brunswick's entry into federation and likely suggested the name "Dominion of Canada." He wrote to Archbishop Lynch to thank him for his support of the temperance movement.

"I am Yours Sincerely, S.L. Tilley."

January 15, 1879

L AE12.78
Archbishop Lynch Fonds

The July 1st, 1867 federation of the four provinces was just the beginning. The United Colony of British Columbia joined in 1871, the Colony of Prince Edward Island joined in 1873 and the Dominion of Newfoundland joined in 1949. In 1870 Rupert's Land was acquired from the Hudson's Bay Company, and from that Manitoba and the Northwest Territories were created that year. In 1898 the Yukon Territory was created from part of the Northwest Territories, as were Saskatchewan and Alberta in 1905. Finally, Nunavut was created in 1999.

As we celebrate 150 years of Confederation, let's thank God for keeping our land glorious and free!

May Day 2017: Only YOU Can Prevent Archives Fires!

In the world of archives, May 1 is a day to think about disaster preparedness. We take a lot of care to control the environment in which we store sensitive material, but all of that work can be destroyed if we're not prepared for events such as fires or floods. This week we are looking at some examples of fire prevention and preparedness among the Catholics of Toronto.

One of the earliest examples is from 1853. Someone made an "inventory of books and documents of value deposited in fire proof closet in bishop's palace." The list includes account books, correspondence, and sacramental records (you might even say this is the earliest version of ARCAT!). Archivists still recommend that records vital to the function of an organization are stored in a way that protects them from fire.

The person who invested in a fireproof closet would have had in mind the Great Fire of 1849 that destroyed almost 15 acres of property only a few block away from St. Michael's Cathedral near the site of today's St. Lawrence Market, including Old City Hall, St. James Anglican Cathedral, and many other shops and offices.

Inventory of Books and Documents of Value, deposited in fire proof closet in Bishop's Palace, upper shelf, North end.

April 20, 1853

C AE01.09
Bishop de Charbonnel Fonds

In 1922 Archbishop McNeil had a three-ply tin clad sliding fire door installed in the House of Providence between the laundry and boiler rooms. Fire doors can be the difference between the survival and loss of life and property, as evidenced by the legendary story of the librarian who saved the Library of Parliament by closing the fire doors as centre block burned in 1916. Today, fire doors are a part of building codes, and ideally archival storage rooms are built using material that can withstand heat.

The House of Providence was no stranger to fire. In 1886 a stove in an attic room ignited bedding and furniture. Luckily, the fire department was able to contain the blaze, and all of the residents were evacuated safely. 

Letter to Archbishop McNeil regarding the installation of a fire door at the House of Providence.

December 22, 1922

MN AH11.104
Archbishop McNeil Fonds

In 1929 the Association of Canadian Fire Marshals resolved to take steps to limit the risk of fire caused by the use of nitrocellulose x-ray film. In archives, nitrate film requires special care and storage. It is extremely flammable, and if stored improperly, the film can degrade and release gasses that can spontaneously combust under the right conditions. Few archives store nitrate film, choosing instead to copy it and destroy the original.

The 1929 resolution below was in response to a fire at the Cleveland Clinic that started in the x-ray film storage room and resulted in severe loss of life. Archbishop McNeil would have had an interest in this issue because of the Catholic hospitals in his care.

Resolution of the Association of Canadian Fire Marshals

July 4, 1929

MN AH18.66
Archbishop McNeil Fonds

In the 1920s and 1930s Archbishop McNeil corresponded with the Dominion Fire Commissioner. He wanted to work with the Archbishop to ensure that Catholic lives and buildings in the Archdiocese were protected from fire.

Part of his motivation may have been a pair of fires that occurred in 1922. In March of that year, Ste. Anne de Beaupre Basilica was destroyed as the result of faulty wiring. In December the Basilica in Quebec City, which was dated from the 1650s and was opened by the first Bishop of Quebec burned. The conflagration resulted in the loss of countless artistic, cultural, and spiritual treasures.

Letter from the Dominion Fire Commissioner to Archbishop McNeil.

May 27, 1932

MN AH21.47
Archbishop McNeil Fonds

Each one of these documents is an example of learning from past mistakes and an attempt to stop history from repeating. We benefit from previous tragedies and disasters because they allow us to take proactive preventative steps to protect our resources. Lets use this week to do the things that make our collections safer!

Counting on the Zeal and Obedience of the Clergy and People: The First Rules in the Archdiocese of Toronto

You may have noticed in the news recently that a little meeting is happening at the Vatican this month: The Ordinary General Assembly of the Synod of Bishops on the Family. This meeting follows the Extraordinary General Assembly of the Synod of Bishops that was held last fall.

The Synod of Bishops is an international group of Church leaders who meet to discuss topics of universal importance to the Church at the request of the Pope. The Synod was created by Pope Paul VI in 1965. Subjects for discussion have included evangelization, catechesis, formation of priests, consecrated life, and the Eucharist, among others.

Assemblies of Church leaders have been happening since the early days of Christianity. In the early years of the Archdiocese of Toronto, diocesan synods were held. A diocesan synod is a meeting of local clergy to advise the bishop on matters of  policy. This week we highlight some documents from the archives related to the earliest synods in the Diocese of Toronto.

The first synod was called by Bishop Michael Power in 1842. The record of the decisions that were made were recorded in a letter book in Latin. In his book Michael Power: The Struggle to Build the Catholic Church on the Canadian Frontier, Mark McGowan describes the twenty-two constitutions that resulted from the synod as covering,

"a variety of things, including norms for sacramental and liturgical life, church construction, lay responsibilities in parish life, and parish finances. Confessional boxes and baptismal fonts were mandated in all churches. Proposed marriages had to conform strictly to the directives of canon law ... In addition, all parish priests had to keep accurate and up-to-date registers of baptisms, confirmations, marriages, and burials" (pp. 151-152).

1842
LB01.042

1842
LB01.043

The third synod of the diocese was held by Bishop de Charbonnel on September 13th, 1853 at St. Michael's College. Only five decisions were recorded:

1st That a duplicate registry of Baptisms, Marriages, and Interments be kept by each Clergyman of his mission.
2d That the fees of mixed marriages be reduced
3d That the present fee offered as intention for mass continue the same
4th That some remuneration be given to those who go a distance to attend interments
5th That the government allowance will be at the disposal of His Lordship - to be applied for the use of St Michael Seminary or superannuated and infirm priests

1853
C AM01.01

In the 1860s, under the direction of Bishop Lynch, a list of rules was compiled as they had been written so far from previous diocesan synods, as well as rules from provincial synods and canon law. The rules were divided into several chapters, with headings such as "Of the Parish Priest," "Of the Cemetery," and "Chant." To Bishop Lynch, it was important to codify the rules of the diocese to ensure that as many souls as possible were saved.

In an introduction Lynch wrote, "Rules are necessary in every station and calling of life - the mechanic or merchant who works without rule and order is certain of failure and ruin. Ignorance of rule is as fruitful a source of many fatal mistakes as contempt of the rule itself. The priest of the Most High, whose office is the continuation of the office of Jesus Christ himself as mediator and whose duty is to dispense his merciful gifts to men for their salvation is also to be guided by rule."

Chapter the 1st: Of Our Holy Father the Pope
1863
HO 02.15

Extreme Unction
1863
HO 02.15

Holy Orders
1863
HO 02.15

Matrimony
1863
HO 02.15

Of the Seminary and Studies
1863
HO 02.15

In the front of the book we found inscribed "I did not command or forbid anything under pain of suspension or inderdict. This, I find, was a mistake." This was presumably written by Bishop Lynch, although we don't know for sure, and we don't know when it was written. Nonetheless, it's an interesting sentiment!

Record of the Week: Regulations for Lent, 1855

Today is Ash Wednesday, which marks the beginning of Lent. Catholics are called to do penance – fasting, prayer, and alms-giving - as they prepare for the death and resurrection of Christ at Easter.

Our Record of the Week focuses on fasting and abstinence. In the Latin Rite, fasting is the limitation of food and drink to one main meal and two smaller meals a day, with no solid foods in between. Abstinence refers to not eating certain kinds of food or drink, typically meat.

Although the general guidelines for fasting and abstaining remain consistent, specific rules have changed over time to reflect socioeconomic circumstances and local tradition. For example, these Lenten regulations were issued in 1855 by the second Bishop of Toronto, Armand François Marie de Charbonnel P.S.S. 

Rule No. 5 states:

"An approved custom has introduced a small collation in the morning consisting of a cup of tea, coffee or chocolate, with about an ounce of bread."

Rule No. 7 also advises:

"Catholic boarding house keepers will remember that they are obligated in conscience to present to their Catholic boarders such food as Catholics are permitted to use at these meals and on those days when they are bound to observe the law of abstinence."

Although "the use of flesh meat" is restricted to certain days, rule No. 4 allows that "Lard may be used in preparing fasting food."

Current regulations for Lent allow one to substitute works of charity for fasting.

Worth repeating is Bishop de Charbonnel's final sentiment:

"Let this holy time be for all days of retirement and prayer, days of penance and alms-giving, days of grace, fervour and salvation."

These lenten Regulations are noted in a letterbook, which served as a duplicate record of the bishops' outgoing communications in the days before photocopying!
This entry is dated February 21st, 1855.
LB 02.407