Alberta Separation and CST

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On October 19, 2026, the province of Alberta will hold a referendum concerning whether the province should seek to separate itself from the rest of Canada and try making a go of it as an independent nation. Importantly, this initial referendum does not seek conclusive authority from voters for separation. Rather, it poses the preliminary question of whether Alberta should invest time and money in defining and proceeding toward a future, binding referendum on its future relationship with Canada. Many Catholics and people of good will are asking how to evaluate what is at stake, and how to form their conscience responsibly.

To navigate the moral questions involved, it is important to first grasp the historical, constitutional, and political dynamics that have brought Alberta to this moment.

Historical Context

Some observers have seen roots of the modern Alberta separatist movement as originating as far back as the North American “Old West,” extending from northern Mexico through Texas and the American-Canadian Rocky Mountains via the early ranching culture and folklore which popularized rugged independence. Years later, the rapid establishment of the oil patch fueled the development of a sub-culture entrenched in maxims of self-reliance, based at least partly on early European settlement patterns which gave rise to distinct frictions with the relatively more-established and interdependent East. Simultaneously, many of the early homesteaders established cultures of mutual support as evident in the thriving cooperative movement. In several instances, like minded groups of migrants established communities scattered across the West to experiment with innovative social initiatives. A remaining example of such institutions is the Alberta Treasury Branch.

Seeds of Alberta’s current separatist sentiment can be dated, for example, to the 1930s, when Ottawa blocked the provincial Social Credit government’s proposed monetary reforms.¹

Sentiments of Western alienation surged during 1970s’ global energy crisis, when Pierre Elliott Trudeau’s government created Petro‑Canada (1975) and the National Energy Program (1980). Ottawa justified these measures as necessary for protecting national economic stability and energy security; Albertans perceived them as federal interference with or even appropriation of provincial wealth and derogation of the right of self-determination.¹

This became the first major fracture between Alberta and the federal government and the foundation of modern Western Alienation.

From its start, Canada’s constitutional structure has placed several industries under federal jurisdiction (federal departments, Crown corporations, banking, telecommunications, interprovincial transportation, broadcasting, First Nations governments; Constitution Acts 1867–1982, ss. 91–92). Other categories, such as Alberta’s primary exports, oil and gas, fell outside these categories and were nominally relegated to exclusive provincial jurisdiction.²

Subsequent and repeated federal intervention through the use of tax, trade, and other laws has therefore often been experienced by Albertans as unwarranted expropriation and a violation of constitutional intent, and therefore repudiation by the federal government of Canada’s agreed founding principles. Section 91 of the Constitution, for example, was cited in justifying the National Energy Program as a “matter of national interest” and asserting control over provincial oil and gas prices. Many Albertans argue that Ottawa has manipulated the definition of “national interest” to suit itself, overriding constitutional provincial autonomy as a matter of federal political convenience.³

Ensuing decades have not tended to heal the rift, particularly during periods of Liberal control in Parliament. Perceptions of undue intervention have been aggravated by federal responses to the COVID pandemic, environmental initiatives such as the carbon tax, agricultural programing and marketing initiatives such as the former Canadian Wheat Board, and increasing polarization on a number of social issues.

For many Albertans, these policies have represented not just disagreement but a threat to their very economic identity and future. Alberta’s political culture, deeply intertwined with petroleum-based aspects of the American economy and with conservative aspects of “oil patch” culture, is perceived as raising two existential questions:

- Can Alberta and Ottawa work together reasonably, in accordance with agreed durable rules?
- Can Ottawa protect the provinces from external threats?

Key Players and Their Positions

The Alberta Separatist movement has not coalesced as a single centralized group or figure, but rather subsists as a loose coalition of civically active groups with an overlapping objective of sovereignty. Many of these groups clash on their approaches to and their ultimate goals for sovereignty.

“The Alberta Prosperity Project is a non-partisan, non-profit educational initiative working to unite Albertans around the case for sovereignty.” One of their approaches includes encouraging supporters to join the United Conservative party to influence party policy from the inside. Their Stay Free Alberta petition is intended to demonstrate public support for the independence initiative. Some of Alberta’s First Nations challenged this petition on grounds that they were not adequately consulted and sovereignty proposals risk undermining of treaty rights. Some of the Project’s statements have been challenged as not uniformly upholding the dignity of the individual. The Project has also been criticized for meeting directly with the current United States administration in the midst of national instability.
LetsTalkAlberta exists to ensure that “Albertans are informed, engaged, and empowered” when considering the future of the province. “By hosting open conversations in communities across Alberta, we provide a space where questions can be asked, ideas challenged, and the facts explored so that Albertans can make the most important decisions about their future with confidence. “
The Centurion Project, advocates adoption by the Alberta United Conservative Party of independence policy resolutions. “Our Mission: To recruit, equip and mobilize a team of community leaders across the province of Alberta to take on the task of winning Alberta's sovereignty.”

Provincial ‘Remain’ groups:

Forever Canadian: a grassroots non-partisan movement launched by former Deputy Premier of Alberta Tomas Lukaszuk, this group gathered more than 400,000 signatures on a petition to counteract or pre-empt a separatist initiative. They wish to affirm Alberta’s ongoing place in Canada.
Vote to Stay: a third-party advertising group led by former federal Conservative cabinet minister Monte Solberg, and joined by former cabinet colleague/former Alberta Premier Jason Kenney, as well as former Alberta finance minister Travis Toews. Their purpose is to “unite Albertans who want to protect Alberta’s future, defend our prosperity, and keep Alberta strong within a united Canada — while motivating every Albertan who believes in staying in Canada to show up, speak out, and vote.” (source)
Lead Not Leave: is a coalition of academics, politicians and journalists, including Ken Boessenkool, Andrew Leach, Jared Wesley, and Jen Gerson, among others, working together to convince voters that “the province’s future is strongest inside a united Canada.”

Alberta Stakeholders

Indigenous Nations are constitutional actors whose rights, land titles, and jurisdictional authorities predate both Alberta and Canada. Their relationship is with the Crown, not with the province, and their treaty rights are protected under Section 35 of the Constitution Act, 1982. While a vote for separation and subsequent independence could take years to implement even under the most conducive conditions, Indigenous Nations could have standing and authority to add further delay as they seek to challenge or stall the independence project.
Industry and Economic Actors: many of the main economic drivers in Alberta are risk averse, highly sensitive to investment instability, dependent on interprovincial trade, federal inspection systems, and export markets. Some actors support sovereignty rhetoric as leverage against federal policies but not actual separation.

Outside Alberta within Canada

The federal government. Led by Prime Minister Mark Carney, the federal government has been notably quiet on the separation file, focusing instead on national economic stability and external threats to Canada. Conversations concerning economic irritants unique to Alberta have touched on subjects relevant to both external threats and internal upheaval.
The official opposition, led by Pierre Poilievre. Mr. Poilievre has positioned himself as the only federal leader capable of counteracting the separatism threat and addressing Alberta’s grievances. He argues that his approach to policy, similar to previous Conservative governments, would remove the conditions that make separation appealing to some Albertans.⁴

Outside of Canada

Both Russian and American actors have been accused of executing pro-separatist social media messaging. ⁵

Catholic Social Teaching

Human Dignity. The Church teaches that every political decision must uphold and promote the inherent dignity of every person. The most important duty of governments is to create conditions that enable individuals to find and live in accordance with the truth, which is God. This is the first and inviolable principle of Catholic Social Teaching.This principle is violated, for example, when rhetoric dehumanizes opponents or seeks to treat people as leverage, rather than to help them along their own individual paths toward truth.
Solidarity: we are all unique parts of the one body of Christ. What affects anyone, for good or for bad, whether they be sitting next to me or on the other side of the planet, alive now or in distant future generations, affects me as it does them.Solidarity is the antidote to fragmentation. Pope Leo has made it a central pillar of his pontificate. If this principle is to be respected, then those who are outside Alberta should not abandon their Albertan brothers and sisters in their time of strain. Similarly, Albertans should consider whether the timing of the separation conversation might undermine Canadian unity at time when it is of prime importance to others.The point is not to ignore grievances, but to look for ways to address them without breaking communion. Unity founded on proper values is a moral good. In Fratelli tutti Pope Francis exhorts us to resist polarization and reject tribalism, favouring instead bridge building and reconciliation as approaches over rupture. Some separatist rhetoric can stoke resentment, amplify grievance, frame politics as warfare, and undermine trust in institutions, undermining the principle of solidarity.
Subsidiarity: this fundamental principle is at the core of both Catholic teaching and the grievance between Alberta and the federal government. As a means of ensuring that all individuals and all associations and organizations of human beings are empowered to chart their own free courses through life, all decisions should be made at the lowest responsible level, with all required support from higher levels. Higher levels retain the responsibility to intervene when lower levels cannot protect the common good. Many of the sources of friction feeding separatist sentiment can be viewed as questions of subsidiarity. What are, in fact, the proper roles of federal and provincial governments in issues raised in the separation discussion?It can furthermore be helpful to examine the ramifications of potential separation on the relationships between other levels of government, including municipal governments and First Nations Bands. Some Albertans have reported feeling restricted in their rights to freely and openly participate in political processes without being outcast because of their political views respecting either Alberta or Canada.
The Common Good: Catholics and people of good will must carefully consider whether the proposal to separate Alberta from Canada would promote the flourishing of all people, not only within Alberta but outside it as well. Such a project would seemingly tend to undermine national unity, and with it at least some aspects of economic stability, treaty integrity, and social peace for many people, and interprovincial cooperation as well. Such disruptions seldom come without cost.Nor does it appear that consideration for vulnerable communities has been a prominent point of discussion. Has evidence been put forth to show that support and other social institutions will become more stable in an independent Alberta compared to within a united Canada? Any referendum that risks destabilizing the federation must be evaluated through this lens.
Stewardship: there are many facets to consider in applying principles of stewardship to this debate. Alberta’s natural resources are gifts which should be managed responsibly. This includes long-term planning to protect future generations and ensure sustainable development. Stewardship also applies to economic systems and institutional integrity. Most importantly, stewardship can also apply in the question of the moral weight of the referendum. Catholics and people of good will have the duty to avoid unjustified acts of destabilization.
Dignity of Work: Recent commentary has argued that many jobs could be adversely affected by separation.⁶

Points to Ponder

Truth and Formation of Conscience: Catholics have a moral duty to form their consciences through consideration of truthful, reliable, and proportionate information.
- Have we considered information and points of view from a variety of different sources? Have we attempted to assess potential biases, and the effect of such biases on any conclusions we might feel inclined to draw? Have we accounted for our own biases? Or do we tend to stick to those sources that seem to validate our own cherished points of view?
- Do we get our information from legitimate news sources? Social media? Our friends at home or office?
- Have we considered the potential impacts of biased electoral interference, for example from the United States, Russia, China, or others having an interest in resources located in Alberta?
Freedom: We each have views on what freedom should look like. The Church teaches that just freedom is always rooted in truth and charity, and ordered toward the good.
- Do we interact respectfully with those whose vision of freedom differs from our own?
- Do we tend to use our freedom in ways that promote truth, growth, communion and the common good, or rupture and selfishness; or to perpetuate unjust control of others for the sake of power or greed?
Justice: significant and often valid historical grievances have contributed to current separatist sentiment.
- Can or should the federal government do more to work toward promoting or in some cases restoring justice for Alberta and/or any other provinces?
- If the referendum passes, how can we, as governments, individuals, and a Church, ensure justice for marginalized individuals and minority communities?
- How can we protect treaty rights and uphold constitutional obligations for those who arrived in Canada first?
Economic and Environmental Justice: One ground frequently cited in support of Alberta separation is the need to establish justice in control of resources located within the province. The federal government, it is sometimes said, has no right to control oil, gas, and other resources which are located in Alberta and therefore under the exclusive rightful control of Albertans.
- Is residency a just ground for claims to ownership and control of proximally-located natural resources? Is it fair for those living in a politically-defined region to claim sole ownership and control of natural geological resources located therein?
  - To the extent that such claims are fair, what length of residence should be required to justify them? Multiple generations? A few years? A few weeks? Does birth within the region suffice? Should voluntary relocation to the proximity of valuable resources suffice to support such claims?
  - If resources within Alberta are justly the property of Albertans, what about the Indigenous peoples who preceeded them? Are they not also located on the grounds of current or former First Nations?
    - Can it not likewise be said that resources located in Alberta are also located in Canada? If so, why do they not rightly belong to everyone living in Canada? Could the same question be asked with respect to North America? The Western Hemisphere? The world?
    - Who is the rightful owner of the earth’s resources?
- What rights do future generations have, especially with respect to non-renewable resources? Is it fair for current generations to exhaust supplies of non-renewable resources, without leaving some for those who will follow us? Among other considerations, history suggests that later generations sometimes discover highly valuable uses for substances previously known and used for lesser purposes. What does proper stewardship look like, in such a light?
  - Convenience, too, could be a factor. Future generations may save even more labour from unused resources than we do. Should we consider their circumstances, in addition to our own, in consuming resources?
  - Do the Church’s teachings on the Universal Destination of Goods provide any guidance on these questions?God intended the earth with everything contained in it for the use of all human beings and peoples. Thus, under the leadership of justice and in the company of charity, created goods should be in abundance for all in like manner. Whatever the forms of property may be, as adapted to the legitimate institutions of peoples, according to diverse and changeable circumstances, attention must always be paid to this universal destination of earthly goods. In using them, therefore, man should regard the external things that he legitimately possesses not only as his own but also as common in the sense that they should be able to benefit not only him but also others. (Gaudium et spes, 69)
The Common Good: does separation promote the flourishing of all Albertans, or only some? All Canadians, or only some? Have the voices of the poor and vulnerable been amplified or diminished?
Good Governance:
- Arguments have been presented to the effect that many of Canada’s federal and provincial institutions are not operating optimally or in some cases appropriately, and that we are not stewarding them as well as we could be. But does that mean they should be abandoned? Is there any validity in an argument that we should stick around and try to repair what is broken or reform what is not working?
- Could there be more appropriate ways to resolve federal-provincial tensions? By voting for separation, would Albertans be jumping from the frying pan to the fire?
- As a land-locked country how, could Alberta increase or maintain valuable exports such as oil and grain without greater delay or increased regulation or involvement with the continuing Canadian government?
- If Alberta is divisible from Canada, it might also be true that sub-portions of Alberta are divisible from the new proposed country. Where do such arguments stop?

__________

Notes:

¹See, e.g., https://history.alberta.ca/energyheritage/oil/default.aspx; https://thecanadianencyclopedia.ca/en/article/social-credit

² https://thecanadianencyclopedia.ca/en/article/distribution-of-powers

³ https://www.cbc.ca/news/politics/alberta-sovereign-act-constitutional-experts-1.6669936

⁴ for example, https://globalnews.ca/news/11893861/alberta-separatism-poilievre-federal-policies/; https://www.theglobeandmail.com/canada/article-poilievre-separatist-concerns-in-alberta-speech/

⁵for example, https://thewalrus.ca/the-russian-money-behind-albertas-separatist-movement/; https://www.bbc.com/news/articles/cze2dnn8kgwo

⁵ for example, https://macdonaldlaurier.ca/rising-separatism-in-alberta-and-quebec-could-put-2-million-canadian-jobs-at-risk-trevor-tombe-in-the-hub/; https://www.thealbertan.com/beyond-local/new-afl-report-warns-of-disastrous-impact-of-separation-on-workers-12737153

CST Rosary: Fourth Joyful Mystery – The Presentation

The Infant Christ has come into the world to establish a new Kingdom, grounded in the law of the New Covenant. He begins, with the help of his devout parents, with an act of compliance with the Old Covenant. For the benefit of the community and the world, the prophets Anna and Simeon participate by bearing witness.

The biblical mystery of Christ’s presentation in the Temple offers ground for reflection on the CST principles of the call to family life and participation in the community, and the virtues of prayer and humility.

Scriptural Reference

Luke 2:21-40(Catholic RSV) (note 1):

At the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb. And when the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord (as it is written in the law of the Lord, "Every male that opens the womb shall be called holy to the Lord") and to offer a sacrifice according to what is said in the law of the Lord, "a pair of turtledoves, or two young pigeons."

Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. And inspired by the Spirit he came into the temple; and when the parents brought in the child Jesus, to do for him according to the custom of the law, he took him up in his arms and blessed God and said, "Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation which thou hast prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to thy people Israel."

And his father and his mother marveled at what was said about him; and Simeon blessed them and said to Mary his mother, "Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed."

And there was a prophetess, Anna, the daughter of Phan'u-el, of the tribe of Asher; she was of a great age, having lived with her husband seven years from her virginity, and as a widow till she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day.

And coming up at that very hour she gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem. And when they had performed everything according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. And the child grew and became strong, filled with wisdom; and the favor of God was upon him.

CST Reflection

Joseph and Mary, having been selected by God to serve as parents in bringing Christ into the world, maintain faithful devotion to the observance of Mosaic Law: Jesus is brought promptly to the great Temple in Jerusalem for presentation, as His mother’s first-born male child, to God His Almighty Father.

The Lord chooses this moment to lay the cornerstone of the New Law on the foundation of the Old. As Christ explains later, he has come not to abolish the law or the prophets, but to fulfil them. (2)

Thus, the primacy of the family and of public participation in the community (the church) are among the first terms of the New Covenant to be emphasized in Christ’s mission of renewal.

The Lord chose to come to us through a family. The Presentation in the Temple offers us a look into the type of family he chose – humble, faithful, and obedient. We see the young, Holy Family participating in their community by following Mosaic Law faithfully. This faithful participation sets the stage for the Lord to work in other members of the community, namely Simeon and Anna. The prophet and prophetess immediately recognize the Messiah by his mere presence, though just an infant, thus making way for Simeon and Anna to be fulfilled as prophets and teachers for the benefit of their community, and for all of humanity.

• In what ways can our families participate in our own communities for the common good?

Additionally, the scene in the Temple offers us a look into the lives of a young Joseph and Mary. Though likely filled with a mix of excitement and intense joy alongside anxiety, overwhelm, and exhaustion, the young parents model perfect devotion and obedience to God by following the Mosaic Law of purification and redemption. Luke tells us that Mary and Joseph bring "a pair of turtle doves or two young pigeons" as an offering, an option for those who couldn't afford a lamb. These details give us a glimpse into the lowliness of Joseph and Mary. It is through the virtue of humility that the Holy Family obediently approaches God in the Temple.

• How can we foster the virtue of humility in our own families?

Fruits of the Mystery

Mother Mary, we pray in the name of your divine Son that by reflecting upon and following His example of pious devotion and humble participation through family and communal compliance with the law of the Covenant, we might lead others toward acceptance of the shared social values God has taught to us. Please pray with us, your children.

______________________

By Matthew Marquardt and Jane Fawcett

Credits / Notes

1 Scriptural Reference: https://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=4782437

2 Matthew 5:17

“Ordinary Joes”: What happens when we each play our part in the ordinary, day-to-day? A Lesson on Faith and Stewardship

I’ve been mulling this item since Monday of the third week of Lent. But on the Feast of Saint Joseph, a posting on Catholic Insight gave me the title and neatly summarized the theme I am trying to express: “Ordinary Joes”. It was applied in that posting to the very least ordinary of Joes, but author April St. Martin had a point: our job in this life is to play the role that is assigned to us, no matter what it is, great or small, in devout keeping with the virtues of faith and deep humility. READ REFLECTION HERE [CTA Button/Link to full reflection on website]

If we do that, who knows what God might be able to accomplish through us?

The reading on that Monday was from the Second book of Kings (2 Kings 5:1-15):

Naaman, commander of the army of the king of Aram, was a great man and in high favour with his master, because by him the Lord had given victory to Aram. The man, though a mighty warrior, suffered from leprosy.

Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman’s wife. She said to her mistress, “If only my lord were with the prophet who is in Samaria! He would cure him of his leprosy.” So Naaman went in and told his lord just what the girl from the land of Israel had said. And the king of Aram said, “Go then, and I will send along a letter to the king of Israel.”

He went, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of garments. He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.”

When the king of Israel read the letter, he tore his clothes and said, “Am I God, to give death or life, that this man sends word to me to cure a man of his leprosy? Just look and see how he is trying to pick a quarrel with me.” But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.”

So Naaman came with his horses and chariots, and halted at the entrance of Elisha’s house. Elisha sent a messenger to him, saying, “Go, wash in the Jordan seven times, and your flesh shall be restored and you shall be clean.” But Naaman became angry and went away, saying, “I thought that for me he would surely come out, and stand and call on the name of the Lord his God, and would wave his hand over the spot, and cure the leprosy! Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?” He turned and went away in a rage.

But his servants approached and said to him, “Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, ‘Wash, and be clean’?”

So Namaan went down and immersed himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a young boy, and he was clean.

Then he returned to the man of God, he and all his company; he came and stood before him and said, “Now I know that there is no God in all the earth except in Israel.

Now, in this passage, at least seven people are mentioned. Several are both named and quoted, including a king, a military commander, and a prophet. The great points we are apparently meant to take away from the passage are the saving faith and humility of the great commander before people he had helped to conquer; and the casual yet exquisitely faithful disdain of the prophet, who declined to meet face to face with the foreign conqueror even while arranging his cure.

But who is the real hero of this story, the one without whom nothing would have come to pass except the ultimate demise of Naaman through leprosy? Of all these characters, who is it that displays the greatest humility? Who acts in the spirit of deepest, cheerful faith, despite what might seem like compelling reasons to rebel?

The behavior of the “young girl taken captive from the land of Israel,” who served Naaman’s wife, has always struck me as astonishing.

It seems highly probable that this young lady’s introduction to the family she served involved the slaughter or enslavement of her own family, or at the very least her involuntary separation from the home, her neighbours, and the land in which she had been born, not to mention the loss of her own life’s freedom. Yet from all appearances, she cheerfully stepped up to aid her oppressor, the conqueror of her people, in his need. Far beyond the virtue of stooping to the level of the beaten in order to obtain a cure, or of deigning to cure an enemy without the inconvenience of meeting him face to face, this strikes me as turning the other cheek, going the extra mile, and adding tunic to cloak as mentioned later on the Mount of Beatitudes.

As April St. Martin explains, holiness seems less often to be tied up with the things we say, the preaching we do, than with the actions we elect to undertake: simply serving in the capacity and the circumstances that God has placed before us. Sometimes that involves the freedom to make choices; other times not. Joseph the son of Jacob served his oppressors faithfully, and thereby was enabled to rescue his entire nation; Joseph the foster-father of Our Lord showed up, obeyed, protected, and worked, and thereby was enabled to facilitate the coming and the mission of the Messiah. How many porters and doorkeepers have served their way to sainthood? The unnamed girl of 2^nd Kings 5 faithfully shared the Good News of God and his prophets with those she was compelled to serve, without apparently seeking any quid pro quo.

In our own lives, we can seek opportunities for simple, quiet service by accepting the families, the homes, the work, and all the other circumstances God has provided for us. And we can usually do more than that, without a great deal of trouble: in a spirit of proper stewardship, we can invest a little of the time that God has entrusted to us in humble contributions to the building of his Kingdom.

For example, we can take the time to pray, to educate ourselves, and to vote, when the time comes, with the good of everyone in mind; and we can take the time to get to know those we’ve elected to serve us, and attempt to prompt them into setting policies based on values of virtue.

It doesn’t seem like a lot, compared to what was asked of Saint Joseph or the young saint-girl of 2^nd Kings. April St. Martin put it very well:

“It made me realize that holiness isn’t about being seen or recognized, but about being faithful in what you’ve been given.”

Just think: if we do that, if we faithfully use all the time, talent, that are given to us, in the circumstances that are given to us, for God’s purposes, what great things might God accomplish through us?

An appeal for support from the Cardinal Archbishop of Toronto for a humane limitation to Socially-Assisted Death

We inaugurate our new Calls-to-Action section of the newsletter with an appeal for support from the Cardinal Archbishop of Toronto for a humane limitation to Socially-Assisted Death. The full, unedited letter is presented below.

March 2026

Dear Brothers and Sisters in Christ,

May Jesus and Mary be in your hearts.

I pray you are living a grace-filled and prayerful Lent. In strengthening the body of Christ in our archdiocese, we hope to communicate electronically more regularly in the months ahead regarding matters of importance to our Catholic community. If these updates are not helpful, you can always unsubscribe through the link provided below.

As you know, our faith teaches us that every human life is sacred — from conception to natural death. Each person is created in the image and likeness of God. No suffering, however profound, ever diminishes that dignity. I am also keenly aware of the pain and anguish of mental illness that has touched the lives of so many parishioners, family members, colleagues and loved ones.

I write today to invite you to visit HelpNotHarmCanada.ca and contact your Member of Parliament (MP) in support of Bill C-218, a private members’ bill that would amend the Criminal Code to prevent Medical Assistance in Dying (MAiD) when mental illness is the sole underlying condition. The entire process should take no more than three minutes. Tragically, euthanasia in our country has expanded at an alarming rate – we must elevate our voices to halt further harm, fostering a culture of life and loving support to care for one another.

Time is of the essence. Bill C-218 is scheduled for second reading in early April 2026, with a vote expected by mid-April. Without this legislation, the law will expand to provide MAiD for those with mental illness as the sole underlying condition as of March 17, 2027.

Mental illness is real and deeply painful. Yet important truths must guide us:

A desire to die can be a symptom of mental illness itself.
Mental illness is often treatable, and recovery remains possible.
Serious gaps in mental health care support persist in Canada.
Those who suffer are frequently among the most vulnerable.

Our response must be love, solidarity, and a steadfast commitment to care. We are called to offer help, not harm; hope, not despair; protection, not abandonment.I encourage you to visit HelpNotHarmCanada.ca and respectfully urge your MP, regardless of party affiliation, to vote their conscience and support Bill C-218. I will also be writing to all Members of Parliament in the Archdiocese of Toronto, as well as to the Prime Minister and the Minister of Justice to share my deep concern. You may also wish to read a recent statement by the Canadian Conference of Catholic Bishops on this issue.

Advocating for laws that protect life is a meaningful expression of our faith in action — most especially during this Lenten journey, a time of prayer, fasting and almsgiving.

Let us pray for our elected officials, that they may be guided by wisdom and courage. May we also hold close in prayer all who live with mental illness and their families, that they may receive compassionate care and renewed hope. Thank you for your kind consideration of my request. Be assured of my prayers for you and your loved ones.

Yours sincerely in Jesus with Mary,

Frank Cardinal Leo
Metropolitan Archbishop of Toronto

Of Common Concern: Just War, Revisited

The eruption of new conflicts in the Caribbean and in Western Asia suggests that debate over Just War doctrine will remain active for the foreseeable future. Current debate suggests several points to ponder.

As explained in our previous Just War posting, classic Catholic doctrine imposes strict conditions on the use of military force, even in defense. Among other criteria, in the Catholic view all other options must be exhausted before resort to violence can even conceivably be justified. (Catechism 2302-2308). This was strongly reinforced in Fratelli tutti. Pope Francis pointed out that in practice war is often started by aggressors:

...invoking all sorts of allegedly humanitarian, defensive or precautionary excuses, and even resorting to the manipulation of information. In recent decades, every single war has been ostensibly “justified…” [A critical] issue is whether the development of nuclear, chemical and biological weapons, and the enormous and growing possibilities offered by new technologies, have granted war an uncontrollable destructive power over great numbers of innocent civilians. The truth is that never has humanity had such power over itself, yet nothing ensures that it will be used wisely. We can no longer think of war as a solution, because its risks will probably always be greater than its supposed benefits. In view of this, it is very difficult nowadays to invoke the rational criteria elaborated in earlier centuries to speak of the possibility of a ‘just war.’ Never again war! (1)

Points to Ponder:

Several justifications for US and Israeli intervention in Iran have been offered to the public, including imminent military threats posed by Iran, regional aggression on the part of Iran, and prophetic religious grounds. Similarly, the threat of narco-terrorism was cited in support of US intervention in Venezuela. Importantly, in each case ex-patriates and other natives of the target countries have voiced support for the intervenors’ vigorous action, citing long-standing maltreatment of local citizens and the utterance and realization of various threats.In each case, however, it is also true that each of the cited grounds has been questioned, sometimes at apparent personal cost to those who refute them.For example, it is widely reported that the director of the US National Counter-terrorism Center resigned on grounds of conscience, noting that no imminent threat to the US existed. Likewise, it is reported that shortly before direct US intervention in Venezuela, a senior US Navy admiral took voluntary early retirement. Others have criticized the interventions on legal grounds, while Pope Leo XIV has pleaded for peace and efforts to avoid a spiral of violence. (2)How can the justifications offered be considered fairly? For example:
- Under classical Catholic Just War doctrine, can pre-emptive attacks ever be justified?
  - Does the fact that multiple justifications, each of them in turn disputed, were offered after the fact, help or hurt the cases offered for pre-emptive strikes?
  - If it is possible to justify such attacks under classic doctrine, do the clarifications offered by Pope Francis alter the analysis?
  - As noted, in some cases the legality of the attacks under national laws has been questioned.(2) How do universal moral and national legal requirements relate to one another?

Estimates of both the human and economic effects of the war vary widely. (3)For example, the US and Israel report the deaths of approximately 30 of their own soldiers, and several thousand deaths among civilians, many of them among Arab neighbours of the combatants. Iran is reported to have suffered approximately 6,000 deaths, military and civilian. In Venezuela, dozens of people were killed, apparently in order to effect two extraordinary arrests. Between the two actions, economic damage is reported to exceed tens or potentially even hundreds of billions of dollars. Environmental damage has not yet been reliably assessed.
- Do the number of reported deaths affect your conclusions about stated justifications for the attacks? What about economic or environmental costs?
  - Human losses would not appear to be fully compensable in this life, meaning that judgment for those will reside with Christ.
  - Who will bear the economic and environmental costs? Will they be borne by the same people who have incurred them, or passed to others?

In the Iran conflict, both sides have used robotic and remotely-controlled weapons in their strikes, including weapons programmed to target specific individuals. In several cases, such attacks have resulted in the “collateral” deaths of individuals who were not specifically targeted, but who happened to be close to the intended targets.
- Can the use of robotic weapons be justified? Can targeted military or political assassination be justified? Do “collateral” deaths of innocent bystanders matter to your answer?
In the Democratic West, reports of the ongoing effect of the war have sometimes tended to focus on domestic prices for commodities such as gasoline and food. (5)
- Does Catholic social doctrine support consideration of the price of local consumer commodities to justify wars that are reported to have killed thousands of people?
To the extent that violent military intervention has not been justified, and given that several of the stated grievances would seem to bear weight, what non-violent alternatives might be available to the various parties to the conflict?
What would Christ say about the interventions? Would his remarks recorded at Matthew 5:17-20; 38-48 have any relevance?

References:

(1) Pope Francis, Fratelli tutti, 258

(2) See, for example,
- https://www.cnn.com/2026/03/17/politics/joe-kent-resigns-iran-war;
- https://www.aljazeera.com/news/2026/3/18/who-is-joe-kent-and-why-did-he-resign-as-trumps-counterterrorism-chief
- https://www.democracynow.org/2026/4/1/palestinian_christians_west_bank
- https://www.vaticannews.va/en/pope/news/2026-03/pope-leo-xiv-angelus-appeal-peace-middle-east-iran.html

(3)See, for example,
- https://www.oxfordeconomics.com/resource/the-2026-iran-war-an-initial-take-and-implications
- https://www.reuters.com/world/middle-east/iran-conflict-poses-new-risk-us-economic-resilience-2026-03-02
- https://www.middleeasteye.net/live-blog/live-blog-update/iea-chief-world-faces-greatest-global-energy-security-challenge-history
- https://www.janes.com/osint-insights/defence-and-national-security-analysis/iran-conflict-2026-disruption-to-strait-of-hormuz-increases-energy-and-food-production-risks

(4) See, for example,
- https://www.theguardian.com/business/2026/mar/02/middle-east-crisis-oil-prices-inflation-us-iran-interest-rates-growth

(5) See, for example,
- https://www.axios.com/2026/04/01/oil-prices-200-barrel-strait-hormuz?utm_source=newsletter&utm_medium=email&utm_campaign=newsletter_axiosgenerate&stream=top
- https://www.theguardian.com/business/2026/mar/02/middle-east-crisis-oil-prices-inflation-us-iran-interest-rates-growth

CST Rosary: Third Joyful Mystery – the Nativity

Christ was sent to us to proclaim a New Covenant between humans and God, and thereby establish the Kingdom of Heaven on earth. His Father chose a surprising way of doing that.

The mystery of the Nativity offers rich ground for reflection on the CST principles of life and human dignity, the priority of the family among social institutions, and the preferential option for the poor, as well as the Christian virtue of humility.

Scriptural Reference

Luke 2:1-20(Catholic RSV)¹

In those days a decree went out from Caesar Augustus that all the world should be enrolled. This was the first enrollment, when Quirinius was governor of Syria. And all went to be enrolled, each to his own city. And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be enrolled with Mary, his betrothed, who was with child.

And while they were there, the time came for her to be delivered. And she gave birth to her first-born son and wrapped him in swaddling cloths, and laid him in a manger, because there was no place for them in the inn.

And in that region there were shepherds out in the field, keeping watch over their flock by night. And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. And the angel said to them, "Be not afraid; for behold, I bring you good news of a great joy which will come to all the people; for to you is born this day in the city of David a Savior, who is Christ the Lord. And this will be a sign for you: you will find a babe wrapped in swaddling cloths and lying in a manger."

And suddenly there was with the angel a multitude of the heavenly host praising God and saying, "Glory to God in the highest, and on earth peace among men with whom he is pleased!" When the angels went away from them into heaven, the shepherds said to one another, "Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us."

And they went with haste, and found Mary and Joseph, and the babe lying in a manger. And when they saw it they made known the saying which had been told them concerning this child; and all who heard it wondered at what the shepherds told them.

But Mary kept all these things, pondering them in her heart. And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

CST Reflection

We often equate the idea of kingship with power and material plentitude. As humans we are naturally inclined towards these things, and because of our fallen nature it can be easy for us to strive solely towards goods that satisfy the concupiscence of the flesh and eyes, and to revere power and name recognition in an attempt to satisfy our pride. And yet in the mystery of the Nativity, God’s perfect wisdom proves that the poorest, least powerful of the human form is compatible with Divine nature. And He demonstrates this by coming to earth as a tiny baby, born into a stable with no earthly possessions and no name recognition. The Catechism of the Catholic Church cites the following: “Jesus was born in a humble stable, into a poor family. Simple shepherds were the first witnesses to this event. In this poverty heaven's glory was made manifest.”2

The state in which Christ was born is in direct resistance to the threefold concupiscences that all humans are susceptible to, and thus exemplifies the infinite value of the weakest and most lowly of humans. It is in His lowliness that we revere Him. And today, as we meditate upon the mystery of the Nativity, we can think about the lowly and poor among us. As Christ is quoted in Matthew, “Whatever you did for one of the least of these brothers of mine, you did for me.” 3 Christ references the poor among us as He was the poor among us, and in each of our lives, He is the poor among us.

Through this mystery, we are also reminded of the beauty and dignity of the domestic church and the preciousness of the familial unit. This mystery inspires us to remember our responsibility to prioritize the vocation to the family over material goods and power. God chose to be born into the loving arms of Mother Mary rather than onto a throne of grandeur and majesty. He also chose to be born under the protection of St. Joseph, a humble Jewish carpenter rather than under the protection of many legions of men. God, Creator of the universe, could have arranged any kind of entry into the world, yet He chose to take our form in the context of a poor family, and God therefore blesses both the poor and the family. As we pray, we can ask ourselves - do we recognize the image of God in the poor and vulnerable in our lives, and do we honor and love the domestic church that is our own unique family unit?

Fruits of the Mystery

Mother Mary, we pray in the name of your divine Son that by contemplating the circumstances of His birth we might come to a greater appreciation of the inherent dignity of all human life and the critical priority of the family unit, and thus grow toward God together, in a spirit of deep and sincere humility.

______________________

By Kathleen Muggeridge

Credits / Notes

1 Scriptural Reference: https://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=4782437

2 Catechism of the Catholic Church, 525, The Mysteries of Jesus’ Infancy and Hidden Life (Pope John Paul II, 1992)

3 Holy Bible, Matthew 25:40 (NIV)

Image: James Tissot, The Adoration of the Shepherds, ca. 1890 (Wikimedia Commons / Brooklyn Museum, public domain)

CST Rosary: Second Joyful Mystery – the Visitation

By Kathleen Muggeridge

Catholic Conscience’s CST Rosary continues with the second Joyful Mystery: the Visitation. The second Joyful Mystery beautifully highlights the principles of the Sanctity of Life and Human Dignity, Solidarity, and the teachings of Saint John Paul II.

Scriptural Reference

Luke 1:39-56 (Catholic RSV[i]):

In those days Mary arose and went with haste into the hill country, to a city of Judah, and she entered the house of Zechari'ah and greeted Elizabeth.

And when Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit and she exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb! And why is this granted me, that the mother of my Lord should come to me? For behold, when the voice of your greeting came to my ears, the babe in my womb leaped for joy. And blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord."

And Mary said, "My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has regarded the low estate of his handmaiden. For behold, henceforth all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is on those who fear him from generation to generation. He has shown strength with his arm, he has scattered the proud in the imagination of their hearts, he has put down the mighty from their thrones, and exalted those of low degree; he has filled the hungry with good things, and the rich he has sent empty away. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his posterity for ever."

And Mary remained with her about three months, and returned to her home.

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CST Reflection

Mary’s Visitation to Elizabeth is a mysterious chronicle that highlights two important principles of Catholic Social Teaching, both of which are simply channeled through the feminine genius of a seemingly ordinary Jewish maiden: the Sanctity of Life and Human Dignity, and Solidarity.

In particular, the very human dignity of Mary’s womanhood is woven deeply into this Mystery as she demonstrates the quintessence of God’s design through her delicate application of what Saint John Paul II aptly described as the feminine genius in her gentle actions, exemplifying the quiet but wondrous contribution that women will always offer within the context of salvation history.

Even in her youth Mary sets a shining example of the role we are all called to play as members of the Church Pilgrim.

The angel Gabriel revealed to Our Lady during the Annunciation that Mary’s older cousin Elizabeth was also bearing a child. With haste Our Lady made the excursion to her cousin Elizabeth’s house whilst bearing Jesus Christ, King and Savior of the World, in her virginal womb. God, in his perfect wisdom, who handed Our Lady this task, provided Mary with the grace to convene with Elizabeth. When the two women met, John leapt in the womb of his mother Elizabeth, demonstrating his recognition of the humanity of Jesus Christ in Mary’s womb. Here, John not only acknowledges the existence of life within Mary’s womb, but also gives a testimony to his own capacity for excitement, passion, and spiritual experience, demonstrating that even he, a tiny and vulnerable unborn child has the capacity to worship and adore God. Thus one can confidently assert that all living humans, regardless of their level of vulnerability or capability are able to partake in knowing, loving and serving God in this life, and therefore that The Life and Dignity of All People must be guarded, protected and served at all cost.

Through the Visitation, we can also witness a perfect example of Solidarity; Mary does not sit back only to consider her own physical and spiritual needs (both of which must certainly have been great as she was tasked with bearing the Son of God in her womb after conceiving Him with the Holy Spirit). Instead, she chooses to set out in haste to serve her cousin. Pope Francis, who demonstrated a great love for simplicity and care for those in need, wrote the following in his work On Fraternity and Social Friendship from Fratelli Tutti:

“Solidarity means much more than engaging in sporadic acts of generosity. It means thinking and acting in terms of community. It means that the lives of all are prior to the appropriation of goods by a few… Solidarity, understood in its most profound meaning, is a way of making history, and this is what popular movements are doing.”[ii]

Mary did not dash off a short note filled with well-wishes and post it via camel to support to her cousin, but rather she sacrificed her comfort and convenience to travel many miles in order to radically give herself and her gifts to her pregnant cousin. In doing so, as Pope Francis said, she made history.

Women are called to emulate Our Lady, Mother of God and Mother of all Men, and men in turn are called to look to women as spiritual mothers and models of Faith. Saint Pope John Paul II says the following in his Letter to Women:

“They [women] see others in their greatness and limitations; they try to go out to them and help them. In this way the basic plan of the Creator takes flesh in the history of humanity and there is constantly revealed, in the variety of vocations, that beauty - not merely physical, but above all spiritual - which God bestowed from the very beginning on all, and in a particular way on women.”

Let us gaze upon Our Lady’s demonstration of radical self-sacrifice to her cousin, and the beauty of her acts of service within which she perfectly demonstrated the virtue of Solidarity.

Let us never forget that seemingly small acts of Solidarity are never really small, but rather are heroic, as exemplified by Mary’s service of her cousin which had an impact not only on Elizabeth and her little baby St. John, but also on the entirety of the Church for millenia to follow.

Let us, in turn, reflect on the idea that the dignity of a person is deeply inherent regardless of a person's level of vulnerability or capability, as demonstrated by the unborn John the Baptist and Our Lord during the Visitation.

Following the interaction between Jesus and John, this concept is made even clearer during Mary’s Magnificat when she states that God has “looked with favour upon the lowly...”

Like all humans, we Catholics are made in the image of God, and thus are called to Imitatio Dei (imitation of God). We are all called to look with favour upon the lowly and to recognize the Dignity of All People, including the poor, the unborn, the disabled, the elderly, the marginalized, and all Children of God.

Let us reflect on how a beautiful and humble Jewish maiden, the Mother of God and the epitome of feminine genius, tells us outright of the disposition that all are to have towards the Life and Dignity of all People, and provides us with a perfect example of loving our neighbors and community by acting in Solidarity with them.

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Fruits of the Mystery

Lord God, almighty Father, we pray in the name of your divine Son that by contemplating the selfless response of your daughter Mary to the needs of her cousin Elizabeth, we might be inspired to pay our full due to the needs of others, applying the full strength of our abilities in faithful conformance with your intentions and design.

______

Credits

[i] Scriptural Reference: https://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=4782437

[ii] Pope Francis, Encyclical Fratelli Tutti – On Fraternity and Social Friendship (Vatican City, 2020)

Image: The Visitation (Attributed to Master Heinrich of Constance (MET, 17.190.724) / Wikimedia Commons)

Annual Conference, Subsidiarity, and the Rosary

In this issue, we thank the many, many people who have helped us, now and over the years. Our volunteers – including our remarkable board of directors – our program coordinators, and most especially our readers and donors. You not only make this project worthwhile, you make it fun – and possible. God bless you all.

We were asked recently to identify one or two people who have benefitted from the work we do at Catholic Conscience. It set us a back a bit, because in general we don’t know the people who benefit from our work – they are voters and students from across North America, who we “see” everyday in our site monitor, joining classroom discussions of the principles and values of Catholic Social Teaching, consulting our voter guides, learning about the concept of social sin.

But we do see people who benefit, face to face too. Politicians and staffers who come to us with ideas and for suggestions, young Catholics looking for ways to help make a difference, writers who want to raise their profiles.

More importantly, we benefit ourselves from coming to know you and hearing about ways in which we can help.

We’re hosting our first annual conference this year, in May. Details and a link to the conference website are provided below. Please come meet us. We would love to know you, too.

Thanks to its name, “subsidiarity” is probably the least understood of Catholic social principles. It is not actually difficult to understand, however, and when properly understood can be readily accepted as one of the most important of Catholic social concepts. One key to understanding may lie in thinking of it as “empowerment, Catholic style.”

To help clarify the implications of this important principle, we reached out to Catholics across the country, including several of the nation’s leading voices in social justice, and have incorporated respondents’ comments into the discussion below.

In simple terms, the principle of subsidiarity states that each element of society should serve its own proper purpose, and support others in serving theirs, with the over-arching goal of encouraging and enabling authentic human development for the whole of society. All social elements are called to support one another by providing any required help, or “subsidium.” This includes staying out of the way of other, properly responsible social elements. One consequence of this principle is that each individual, and all smaller groups of people, should be allowed to make for themselves all the decisions that can responsibly be left to them, and to look after their own affairs with the help of other and greater authorities, if and as required.

Jennifer Ide, St Patrick’s Church, Toronto:

As someone new to the concept of subsidiarity, I found this reflection both enlightening and encouraging. I was reminded of 1 Corinthians 12:14-27, where the Body of Christ is made up of many distinct parts, each contributing something valuable in its own way. Even the parts that seem smaller have a purpose that cannot simply be assumed by another - the heart could never fulfill the role of the ear, nor the ear that of the heart - and the health of the whole depends on each part carrying out its own role while supporting, rather than overtaking, the work of the others.

Father Kevin Belgrave, St Augustine’s Seminary Toronto:

I’ve always thought of subsidiarity in the following terms: there is a “scale” to the image of God… the scale of the family, of the neighborhood, of the city, etc, etc. Each level of the scale is essential to the human person’s capacity to thrive. If one rung in the scale is weak, there will be something missing for the person’s full thriving. Each “rung” or element of the scale needs to respect the work of the other parts. I don’t usually think of it as “higher” or “lower” just different. Family needs to respect the goods that only come through the “city” (etc) and the rungs of political community need to respect the goods that only come through family and neighborhood (i.e., mediating institutions).

Kathleen Muggeridge, Young Professional Catholics of Toronto:

Subsidiarity is therefore a critical factor in the empowerment of the common good. A great fruit of this teaching exists on the spiritual plain; subsidiarity provides room for the individual to freely submit to God and His unique and perfect Will for their life, thus leading to the flourishing of the individual's personal relationship with Him. The opposite happens when subsidiarity doesn't exist and the individual will of a person is absorbed by governing authorities; the individual's ability to give a true "fiat" to God's call from the depths of their heart is inhibited if not fully uprooted.

Being a Catholic doctrine and therefore oriented toward the authentic development of the individual, this brand of empowerment comes with some conditions. For example, while it promotes the idea of empowering individuals and smaller groups to express their freedom, it is meant to promote authentic freedom, which is intimately bound to truth and the needs of the common good, and therefor points directly toward God.

This distinguishes Catholic subsidiarity from some secular conceptions of empowerment, which encourage individuals to seek the realization of their own “inner truths” by indulging whatever impulses or desires they see fit, with no firm reference to their own authentic needs, or the needs or interests of others - even to the point of chasing unreal fantasies or indulging greedy inclinations.

Peter Copeland, Toronto

I think it might help to expand on why the church promotes subsidiarity. Although it might come off sounding a bit theoretical, it all works very nicely when you couch explanations of CST principles in logical terms, starting a logical chain with our creation in the image of God, Imago dei, and the imperative of serving the common good, and working onward from there. For example, we are made Imago dei, and to live that reality we are given freedom and meant to use it in society; and we do so by developing and exercising our capacities, which includes responsibility and ownership of the things in our lives. That's why we have subsidiarity - it helps us develop and exercise our freedom properly, which is done by seeking truth and promoting goodness in the social form, which is the common good. Teleologically, subsidiarity is present when those who ought to be responsible for a given order are using it for the realization of the common good.

Catholic Conscience’s first annual conference on Building a Culture of Life and Dignity will be held on Saturday, May 30, 2026 at De La Salle Oaklands College, 131 Farnham Avenue, in Toronto, Ontario.

The topic of our first year’s conference will be Restoring the Covenant: CST as Common Social Ground. As a part of the larger series, the conference is intended to advance at least three separate but related purposes:

1^st - to advance civic conversation on the restoration of a social covenant based on shared principles and values.

2^nd - to bring together all Canadian Catholic social and civic initiatives (along with others of goodwill), to increase awareness and promote cooperation among them.

3^rd- to promote engagement between volunteers and those seeking full- and part-time employment, and to promote fundraising possibilities, for such civic initiatives.

The conference should be of interest to all Catholics and others of goodwill who seek to improve society by re-establishing common social principles and values, as an alternative to radical individualism and other social currents that tend to draw people apart from God and one another. We anticipate a number of relevant presentations and discussions, including the participation of many leading Canadian Catholic voices. Side meetings and small group conversations will also be encouraged throughout the day.

Further information can be found at https://culturelifedignity.org/. The website will be updated as details become available.

The CST Rosary

With this issue, we launch a new series of Rosary reflections, illustrating the principles, values, and virtues of Catholic Social Teaching through the Joyful, Luminous, Sorrowful, and Glorious Mysteries.

The first Mystery highlights the meaning of subsidiarity, particularly as applied in a context of humility and a profound spirit of stewardship.
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First Joyful Mystery: The Annunciation

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Scriptural Reference

Luke 1:26-38 (Catholic RSV*):

In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And he came to her and said, "Hail, O favored one, the Lord is with you!"

But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob for ever; and of his kingdom there will be no end."

And Mary said to the angel, "How shall this be, since I have no husband?" And the angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God. And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. For with God nothing will be impossible."

And Mary said, "Behold, I am the handmaid of the Lord; let it be to me according to your word." And the angel departed from her.

_________

CST Reflection

The Rosary opens with a striking example of one of the most important and least understood of all Catholic social concepts: subsidiarity.

The confusion surrounding this principle appears to arise from its name. It is not actually difficult to understand, however, particularly when illustrated by example or when thought of as a Catholic form of “empowerment.”

In simple terms, the principle of subsidiarity states that each element of society should serve its own proper purpose, and support others in serving theirs, with the over-arching goal of encouraging and enabling authentic human development for the whole of society. All social elements are called to support one another by providing any required help, or “subsidium.” This includes staying out of the way of other, properly responsible social elements. One consequence of the principle is that each individual, and all smaller groups of people, should be allowed to make for themselves all the decisions that can responsibly be left to them, while rightfully being able to look to higher authorities for help, if and when help is required.

Importantly, God did not just give her the job and then abandon her. He sent her support in the form of a strong, humble, understanding husband, Joseph, to watch over her as she gave birth alone in a stable, and to accompany her into exile in a foreign land to avoid her child's slaughter. Neither did God specify each and every detail of His Son’s upbringing and activity as the child Jesus grew and began his earthly ministry. He continued to watch over the family all the way along, through all of Christ’s life and mission, while Mary and Joseph put their own unique parental stamp on His Son, helping to shape the child’s experiences and responses to them, and while Jesus practiced his mission through teaching at synagogues and the Temple.

By choosing this path, God allowed both Mary and Joseph to apply and develop their talents over their entire lifetimes. In doing so, they not only shaped Christ’s life and humanity; they also provided all the rest of us with shining examples of the virtues of charity, obedience, and humility, as well as realistic self-assessment, respect, hard work, and good stewardship: qualities that Mary and her husband have continued to put to good use on our behalf through the entire subsequent 2000 years.

As explained by the Compendium of the Social Doctrine of the Church, the Catholic principle of subsidiarity “is imperative because every person, family and intermediate group has something original to offer to the community. Experience shows that the denial of subsidiarity, or its limitation in the name of an alleged democratization or equality of all members of society, limits and sometimes even destroys the spirit of freedom and initiative.” (Compendium, 187)

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Fruits of the Mystery: Mother of God, we pray in the name of your divine Son that by contemplating your faithful answer to God’s call we might grow in faithful and selfless attention to our own duties, recognizing the help God sends us in our own missions and following faithfully the example you provided of impeccable stewardship of the gift of life.

_________

Credits

* Scriptural Reference: https://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=4782437
* Image: Fra Angelico, the Annunciation. San Marco, north Corridor (Wikimedia Commons)

Subsidiarity: Empowerment, Catholic Style

Jennifer Ide, St Patrick’s Church, Toronto:

Father Kevin Belgrave, St Augustine’s Seminary Toronto:

Kathleen Muggeridge, Young Professional Catholics of Toronto:

Peter Copeland, Toronto

CST Rosary: First Joyful Mystery – the Annunciation

In the first installment of a series of Rosary reflections highlighting the principles, values, and virtues of Catholic Social Teaching, we consider the Annunciation. The first Joyful Mystery beautifully illustrates application of the principle of subsidiarity in humility and a profound spirit of stewardship.

Scriptural Reference

Luke 1:26-38 (Catholic RSV*):

And Mary said, "Behold, I am the handmaid of the Lord; let it be to me according to your word." And the angel departed from her.

_________

CST Reflection

The Rosary opens with a striking example of one of the most important and least understood of all Catholic social concepts: subsidiarity.

In simple terms, the principle of subsidiarity states that each element of society should serve its own proper purpose, and support others in serving theirs, with the over-arching goal of encouraging and enabling authentic human development for the whole of society. All social elements are called to support one another by providing any required help, or “subsidium.” This includes staying out of the way of other, properly responsible social elements. One consequence of the principle is that each individual, and all smaller groups of people, should be allowed to make for themselves all the decisions that can responsibly be left to them, while rightfully being able to look to higher authorities for help, if and when help is required.

Has there ever existed a better example of this principle than the Annunciation? Consider the act of God the Almighty Father, Eternal King and Creator of the Universe, in approaching a young girl in a small village otherwise barely known to history, to ask her assistance in bringing His only Son, whom He has designated to be the savior of the world, to life in human form. Rather than doing the job the easy way, sending Christ down fully formed on a cloud with a backdrop of lightning, God elected to glorify His own creation by appointing a devout, patient, and capable young woman from a tiny and obscure village to the task, and letting her do it. Importantly, He did not just give her the job and then abandon her. He sent her support in the form of a strong, humble, understanding husband, Joseph, to watch over her as she gave birth alone in a stable, and to accompany her into exile in a foreign land to avoid her child's slaughter. God continued to watch over them all the way along, through all of Christ’s life and mission, while Mary and Joseph put their own unique parental stamp on His Son, helping to shape the child’s experiences and responses to them.

_________

Fruits of the Mystery

Mother of God, we pray in the name of your divine Son that by contemplating your faithful answer to God’s call we might grow in faithful and selfless attention to our own duties, recognizing the help God sends us in our own missions and following faithfully the example you provided of impeccable stewardship of the gift of life.

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Credits

* Scriptural Reference: https://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=4782437
* Image: Fra Angelico, the Annunciation. San Marco, north Corridor (Wikimedia Commons)

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