Letter from the Dominicans of Avrillé No. 30: January 2019

Letter from the Dominicans of Avrillé

No. 30: January 2019

midnight Mass

Midnight Christmas Mass

Protestantism: born of insanity, leading to insanity (II)

Anabaptist Fanaticism

Immediately following the Protestant revolt against the authority of the Church, Germany is inundated with blood. Mathias Harlem, an Anabaptist Protestant, takes charge of a ferocious mob, ordering the pillage of Churches, the destruction of sacred vestments and art, and the burning of all books, except for the Bible.

Setting himself up at Münster, which he names “Mount Zion,” he commands the habitants to bring him all the gold, silver and jewels they possess. He has it all placed in a common treasury, and appoints deacons in charge of the distribution. All his disciples are obligated to eat in common, live in perfect equality, and… prepare themselves for imminent war, because, as he informed them, “they will soon have to leave Mount Zion, and conquer all the nations of the Earth.” He perishes in a foolish enterprise, wanting to exterminate an entire army with a handful of men, as a “new Gideon.”

The delirium of John of Leyden

Becold, better known under the name of John of Leyden, is the heir of Mathias’ fanaticism. A tailor by profession, one day he starts running in the streets, naked, shouting, “Behold the king of Zion cometh!” Returning to his house, he locks himself up for three days, and pretends to be mute when anyone tries to speak with him. Like a new Zachary, he asks (using signs) that he be brought a writing tablet. He then writes that he has received a divine revelation: after the manner of the ancient Hebrews, the people must be governed by “judges”. Twelve men amongst his most faithful disciples are chosen, to whom he leaves the task of taking control of the city. As soon as their power is unquestioned, his authority as a new prophet is assured. However, his ambition doesn’t stop there: he must be proclaimed king, with all the pomp and majesty suited to such a dignity. So blind was the fanaticism of his partisans that the goal is easily attained. He initiates to the art of prophecy a common goldsmith, who then presents himself to the judges, declaring: “Behold the will of the Eternal Lord God: just as in the days of old I established Saul over Israel, and after him, David, who was only a simple shepherd, today I establish Becold, my prophet, as the king of Zion.”

After a bit of haggling with the judges – who at first refuse to abdicate – and the help of yet another “prophet” who presents him with an unsheathed sword, representing his “power of justice” to extend the reign of Zion to the four corners of the earth, Becold is solemnly crowned on June 24th, 1534.

Becold had espoused the wife of his predecessor. He raises her to the dignity of queen, but without giving up his 17 other wives, in keeping with the holy liberty that he decreed concerning marriage. 16 months of reign will be nothing but an uninterrupted series of crimes, orgies, murders, atrocities and deliria of all sorts.

The Protestants condemn these horrors, but do they have the right? Who rejected the authority of the Church and delivered the Bible over to the whims of the people? The Anabaptists saw this very clearly; when Luther condemned them, they were filled with indignation. What right did he who established the principle of free examination have to limit its consequences?

Luther found in the Bible that the Pope was the Antichrist, and gave himself the mission to destroy his authority. Why couldn’t the Anabaptists rebel against Luther?

Epidemic of Protestant fanaticism

Herman preaches the massacre of priests and all the magistrates of the world. — David George claims to bring a new and perfect doctrine, because that of the Bible was faulty: he is “the true son of God.” — Nicolas rejects the virtue of Faith and any form of worship as useless; he also demolishes all morals by teaching that we must persevere in sin so that “grace may abound.” — Hacket claims that “the spirit of the Messiah is upon him,” and sends two of his disciples to run through the streets of London, crying out: “Behold the Christ cometh, a vessel in his hand!”

All these deplorable spectacles, and a hundred others that we could cite, are proof enough that Protestantism nourishes and exacerbates fanaticism. It would take volumes to describe all the extravagances and crimes of the likes of Venner, Fox, William Sympson, J. Naylor, the Count Zinzendorf, Wesley, the Baron of Swedenborg et alii.

This is no exaggeration. All you have to do is to consult the history books written not only by Catholics, but by the Protestants themselves. You’ll find a multitude of facts witnessing to this truth: public actions, perpetrated in the light of day, in populous cities, at times not very distant from ours.

And don’t think that this source of fanaticism is close to drying up; it seems on the contrary to be going strong…

after Jacques Balmès Le Protestantisme comparé au Catholicisme

Community Chronicle

September 9th: Parent-Teacher meeting and start of a new school year for Saint Philomena Primary School, Saint Thomas Boys’ High School… and Saint Rose of Lima Girls’ Middle School. With four students in sixth grade (the same number as Saint Thomas High School in its first year), this new girls’ school has opened its doors just down the road from the Friary. Run by a Dominican teaching sister formerly from the Congregation of Saint Pré, under the direction of the Friary, this new establishment hopes to complete the educational possibilities for the many families installed in the area (who up until now were lacking a secondary school for their girls). Please keep this in your prayers!

September 15th: Fr. Angelico is in Ambérieux (near Lyons) where he blesses the marriage of two of our tertiaries. After which he flies off to England to replace Fr. King for Mass in Southport.

September 22nd: On the feast of St. Maurice and companions, soldiers of the Theban legion martyred in 286, and patrons of the diocese of Angers, Bishop Williamson confers the sub-deaconate on our Brother Alan (from Quebec). On the same day, arrival of Fr. N’Dong Ondo from Gabon, who will spend a few weeks at the Friary to rest up before returning to his busy apostolate in Africa.

October 8th: Fr. Prior gives a conference in Paris presenting the Little Catechism on Vatican II. “The result of this Council is much worse than the French Revolution. The seminaries, novitiates and churches have been emptied. Preaching has become ecumenical and liberal; the catechisms have been changed and are no longer Catholic.” (Archbp. Lefebvre, Spiritual Journey) For this reason alone, the false “canonization” on October 14th of Pope Paul VI (who presided the council) is a tremendous scandal, demanding reparation.

This Little Catechism on Vatican II is available in English on our website.

October 29th: Fr. Louis-Marie gives a conference in Paris on “Protestant Terrorism.” It is too little known that Protestantism was only able to impose itself upon half of Europe by violence, pillage, tyranny and massacres.All Souls' Day

First station of the All Souls’ Day procession

November 2nd: Fr. Angelico blesses a roadside Calvary restored by a parishioner and his Association for the Safeguard of Religious Heritage.

November 4th: Fr. Rémi Picot, who exercises his apostolate in Asia and Australia, comes to spend two weeks on retreat at the Friary.

November 11th: Fr. Terence accompanies a group of students from Saint Thomas Boys’ School for a ceremony organized by the Mayor of Avrillé in commemoration of the Armistice of 1918. Let us pray for the patriots fallen on the battlefield, but without forgetting that the horrible bloodbath of WWI served to destroy the last Catholic empire (Austro-Hungarian Empire), permitted communism to take control of Russia, and ended in a false, masonic “peace,” which prepared the way for WWII.

November 16th: Ceremony of “Inauguration” for the 15 seniors of the class of 2019 at the Boys’ School. This year, the boys chose Charles and Zita of Hapsburg (the last Catholic Emperor and Empress) as their patrons. Fr. Morgan, who preached a retreat to the boys focusing on the lives of these exemplary Christians, is present.

Fr. Aloïs Brühwiler comes for a week-long retreat at the Friary, before resuming his apostolate in the Valais (Switzerland).

November 25th: The annual winter market to raise money for the Primary School is a happy success, thanks to the hard-working volunteers. It was also an opportunity for some of the newer families to integrate themselves into the parish.

December 8th: Procession through the streets of Angers in honor of the Immaculate Conception.

December 26th – January 2nd: Fr. Marie-Dominique joins Fr. Reginald to preach a Christmas retreat for the faithful at St. Joseph’s Mission in Emmet, KS: 3 days of conferences, Masses, confessions, Stations of the Cross…

News from our worksites

The land behind the Boys’ School has been transformed into a level, well-drained playing field to be used for various athletic activities (once the new turf grows in).

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Playing field in construction

For the new parish hall, we have finally come to an agreement with Bâtiments de France (the commission whose authorization is necessary for construction), and the architect is putting the last touches on the blue prints. As soon as the construction permit is officially granted, the work will get started.

Crisis in the Church

“[At Bethlehem,] Our Lady and Saint Joseph […] are ‘overflowing’ with holiness and therefore with joy. And you will tell me: of course! They are Our Lady and Saint Joseph! Yes, but let us not think it was easy for them: saints are not born, they become thus, and this is true for them too.”

(Pope Francis – Christmas greetings to Vatican employees; 21 Dec. 2018)

This last sentence is false and insulting toward the Blessed Virgin Mary. She was born a saint, and was even a saint from the very moment of Her Conception.

For timely articles and spiritual reading, please go to our website:

www.dominicansavrille.us

To send a donation:

YOU MAY USE PAYPAL (ON OUR WEBSITE), OR SEND TO:

In the U.S.:

Dominicans of Avrillé, Inc.
P.O. Box 23, Newman Lake, WA. 99025

In Canada:

Association of St. Dominic

C I B C, 201-21 Street East

Saskatoon (SK) S7K OB8 Canada

Please include a note, and specify:

acc. #40-91531

In the U.K.:

Association of St. Dominic

R B S Edinburgh, 17 Comiston Road, Edinburgh EH10 6AA

Please specify: acc. # 00105564

For more information :

Couvent de la Haye-aux-Bonshommes

49240 Avrillé, France

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Letter from the Dominicans of Avrillé # 29: September 2018

Letter from the Dominicans of Avrillé

No. 29: September 2018

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Procession on August 15th: renewal of King Louis XIII’s vow consecrating France to the Blessed Virgin Mary, after his victory over the Protestants

Protestantism: born of insanity, leading to insanity

Delirium and fanaticism are a natural component of Protestantism.  One could write volumes to prove it, but a quick look at the facts will suffice here.

Luther discussed religion with the Devil

Let’s start with Luther.  What could be more insane than to claim to be taught by the Devil, to glory in it, and to establish a new doctrine based on this rather doubtful (to say the least!) authority?  This is, however, exactly what was done by the founder of Protestantism, Luther himself, who left written accounts of his interview with Satan.

Whether the apparition was real or just a nightmarish hallucination during a long night troubled by fever, it’s impossible to push fanaticism any further than to brag about being instructed by such a teacher.

Luther tells us himself that he had several colloquies with the Devil.  The most noteworthy is the vision – which he recounts very seriously – where Satan assailed Luther with arguments against the Mass celebrated privately, without the faithful.  Luther depicts the scene in vivid colors.  He awakes in the middle of the night, and Satan appears to him:  he sweats, trembles;  his heart is beating terribly.  Nevertheless, a discussion is engaged.  The Devil shows himself to be such a good dialectician that Luther is vanquished, and left with no response.  The Devil’s logic was accompanied by a voice so terrifying that the blood froze in poor Luther’s veins.  He said:

“I then understood how it is that people often die at the dawning of day; it’s because the Devil can kill or suffocate them, and, without going so far as that, when he argues with them, he puts them in such difficulty that he can thus cause their death:  this is what I have often experienced myself.”

A very curious passage indeed!

Zwingli helped by a phantom

Another example of this folly:  the phantom that appeared to Zwingli, the founder of Protestantism in Switzerland.  This heresiarch wanted to deny the Real Presence of Our Lord in the Eucharist.  He claimed that the consecrated bread and wine are nothing more than the sign of the Body and Blood of Christ.  However, he was bothered by the texts of Sacred Scripture that clearly affirm the contrary.  All of a sudden, just as he was imagining a discussion with the secretary of the town, a black or white phantom (as he says himself), appeared to him and provided him with the desired explanation.

This edifying story comes from Zwingli himself!

Melanchthon’s superstitions

Melanchthon showed himself to be strangely credulous when it came to dreams, extraordinary phenomena and astrological predictions.  His letters are full of examples.  During the Diet of Augsburg, Melanchthon interpreted various happenings in Rome (the flooding of the Tiber and the birth of a monstrous mule having the foot of a crane), and in the territory of Augsburg (the birth of a calf with two heads) as favorable omens for the new Gospel.  These events were for him the unquestionable announcement of the imminent ruin of Rome and the triumph of Protestantism.  He affirms this very seriously to Luther in a letter.

He would read his daughter’s horoscope for her, and trembled in seeing that Mars “manifested a dreadful aspect”.  He was also terrified by the flames of a comet appearing in the northern sky.  The astrologists predicted that the stars would be more favorable to theological debates in autumn, and that sufficed to console him concerning the delays in the conferences of Augsburg.  These “reasons” were also good enough to convince his friends, the leaders of the Protestant faction.

Someone having predicted that Melanchthon would be shipwrecked in the Baltic Sea, he refused to embark.  A certain Franciscan had prophesied that the power of the Pope was going to disappear, and that in the year 1600 the Turks would become the masters of Italy and Germany: Melanchthon glorified in having the original version of the prophecy.  Moreover, the earthquakes which occur shortly after reinforce him in this belief.

To be continued…

Community Chronicle

May 2nd: Feast of the Ascension. After their spiritual retreat, eleven students from the Boys’ School make their “Solemn Communion” and pronounce their profession of Faith and perseverance.

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Profession of Faith during the “Solemn Communion” ceremony (feast of the Ascension)

May 10th:  Mr. Jean-Yves Nerriec gives a conference on the Angelus Mission, an association he founded for the street evangelization of Muslims.

May 20th: Pentecost Sunday: Fr. Angelico joins Fr. Salenave and the seminarians in Normandy for a gathering of the Combat for the Faith near Mont St. Michel.

June 3rd: Fr. Marie-Laurent and Br. Alan lead a group of students from the military school of La Flèche on a pilgrimage to Our Lady of Béhuard.  In the afternoon: public Corpus Christi procession.

June 16th: Confirmations by H.E. Bishop Faure.

June 22nd – June 29th:  Fr. Angelico is in Scotland to visit the first Dominican tertiary attached to Avrillé:  Sr. Catherine of Sienna (Miss Ruth McQuillan).  Since her profession on August 22nd, 1994, Sister has never wavered in her fidelity to the Rule, nor in her affection for the Friary.  At the same time, Father was able to visit with Fr. King and his group of faithful in the Edinburgh/Glasgow area.

June 30th:  End of the school year ceremonies.

July 3rd:  Arrival of Fr. Tiago O.C.D., the superior of a Carmelite community based in Brazil who recently discovered Tradition, and who is looking for a solid religious and doctrinal formation.

July 8thFr. Terence is in New York to represent the community for the 30th anniversary celebration of Bishop Williamson’s episcopal consecration.

July - August:  The busy summer begins:

- The 15th annual Jean Vaquié Days. This year’s theme: “1717-2017: Three Centuries of Masonic Subversion”: July 13-15

- Men’s retreat (with help from Fr. Ballini); another retreat for couples

- Summer Camps:  in Anjou: Our Lady of Fatima Youth Group (primary school boys and girls) and Valiant Souls (adolescent girls), with Fr. Hyacinthe-Marie;  in Lourdes: the Cadets of the Sacred Heart, with Fr. Terence

- Participation in various summer university sessions

- The community’s annual retreat: Aug. 5-13

July 30th – August 1st: Visit from Fr. Chazal.

August 14th: Following our annual retreat, we have the joy of witnessing Brothers Michael-Mary and Augustine-Mary pronounce their first temporary vows for three years.  The same day, Brothers Alan and Agostinho pronounce their solemn vows, which means that the road is now open to the major orders (sub-diaconate, diaconate and priesthood)!

August 15th: Feast of the Assumption: Solemn High Mass, Conference for the faithful, and procession in the streets.

August 16th – 20th: Fathers Marie-Dominique and Angelico lead a pilgrimage of about 30 tertiaries to Puy-en-Velay, France’s oldest Marian shrine, and to Langeac (monastery of Bl. Agnes de Langeac, a Dominican nun instrumental in the reform of priests in the 17th century).

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One by one, the Brothers pronounce their vows in the hands of Fr. Prior, holding a copy of the Constitutions

August 21st – 25th:  For the student Brothers, seminarians and lay professors: Latinitas session at the Friary, with Professor William Little: 5 days of spoken Latin (grammatical exercises, games, songs, during the meals and recreation…).

August 22nd: Fr. Reginald leaves for the U.S., where he’ll spend the school year helping H.E. Bishop Zendejas in his busy apostolate.

August 24th – 27th:  Father Angelico is in Ireland replacing Fr. Ballini.

September 1st – 9thFathers Marie-Laurent and Hyacinthe-Marie preach a mission in the Czech Republic, then in Fr. Hyacinthe-Marie’s native Poland.

News from our worksites

Work on the new Parish Hall is still suspended, due to the recent modifications in view of reducing the final cost. We ask for your

prayers and financial help, so that the project may finally commence early next year.

In the meantime, work has continued for the upkeep and improvement of the school grounds, both for Saint Thomas Aquinas High School, and for Saint Philomena Elementary.

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The novices working on the recreation court for St. Philomena School

Crisis in the Church

“How is it that seemingly ‘magisterial’ documents can contain errors and even heresies?”

Response:  It is because of the refusal, on the part of the conciliar pontiffs, to use the magisterial power1.  It is not, therefore, a question of the disappearance of the magisterial power (as the ‘sedevacantists’ say), but of the refusal to use it.  This refusal reduces these seemingly magisterial and public texts to the rank of simply private writings.  The liberalism of the modern Popes – especially the affirmation of “religious liberty” – puts an obex [an obstacle], not to the possession of magisterial power, but to its exercise.

However, we must specify that it isn’t the profession of just any error or heresy which constitutes an obstacle to the exercise of magisterial power, and not even liberalism in general, but the present error of modernism, which claims that truth is subjective (that is, depending on each person), and therefore cannot be imposed on anyone by the Church.

(from Le Sel de la Terre n°104)


For timely articles and spiritual reading, please go to our website:

www.dominicansavrille.us

To send a donation:

YOU MAY USE PAYPAL (ON OUR WEBSITE), OR SEND TO:

In the U.S.:

Dominicans of Avrillé, Inc.
P.O. Box 23, Newman Lake, WA. 99025

In Canada:

Association of St. Dominic

C I B C, 201-21 Street East

Saskatoon (SK) S7K OB8 Canada

Please include a note, and specify:

acc. #40-91531

In the U.K.:

Association of St. Dominic

R B S Edinburgh, 17 Comiston Road, Edinburgh EH10 6AA

Please specify: acc. # 00105564

For more information :

Couvent de la Haye-aux-Bonshommes

49240 Avrillé, France

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From Liberal Protestantism to the True Church of Christ

Andrew de Bavier

(1890 – 1948)

 

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From Liberal Protestantism to the True Church of Christ

I was born into Protestantism.  I called myself a Christian, but I didn’t recognize any authority other than my own conscience, and no revelation other than religious experience.  I recognized in Christ a unique personality, but I refused to concede Him any supernatural character.

Besides, the problem of the Divinity of Christ didn’t make sense anymore, in this day and age.  Doesn’t God dwell within man?  The divine and the human, don’t they make one and the same thing?

Imbued, without even realizing it, with this pantheism which has poisoned modern thinking, I saw prayer not as an act of adoration or as the call from an indigent creature to its Creator, but as an excellent way of accumulating in myself the spiritual energies spread throughout the universe.

In fact, I had lost any notion of the Divine transcendence and all sense of the supernatural.  I never gave a thought to the laws of God.  Besides, religion, being essentially a life, what does our Creed matter, provided that our religious experiences are strong? One must be broad-minded, if one desires to be penetrated by the breath of the Holy Ghost.  I was broad-minded, very broad-minded, and I had a holy hatred for “narrow-mindedness”, that is those who held traditional ideas.

My liberalism made me into a sectarian opponent of sectarianism! Disciples of the new liberal orthodoxy, my companions and I were virtually scandalized when we heard a preacher repeat an old formula or profess any veneration for Jesus-Christ which was in harmony with the Nicene Creed.

As for Catholicism, it was the incarnation of all that we detested.  Didn’t the Roman Church press an iron yoke upon souls?  She was the most faithful ally of all reactionaries and of all those in authority.  Happily the Church died slowly but surely, decrepit and powerless. The modern spirit was incapable of interesting itself in the old fashioned rites which made up the cult of the Catholic Church.

Moreover, I was completely unaware of what those rites were.  As I understood nothing of the gestures of the priest, the Mass (which I had only attended one or two times), appeared to me to be an artificial and theatrical ceremony; and I proudly compared the vain pomp of Catholicism to our cult in spirit and in truth.  I had, like almost all Protestants, a conception of Catholic dogma that was absolutely false on every point, and I never even thought of verifying.

— Experience as an Anglican

In the spring of 1909 I went to the Kings College in London, a School of Anglican theology.

I will never forget the first impression I had of the Anglican environment in which I found myself.  The College Chapel was more like a Catholic Church than a Protestant one.  I was astonished.  I was even more astounded when I understood the thoughts or ideas of my companions.  Their faith was dogmatic.  They believed, like the Catholics, in the Real Presence in the Protestant Communion or Lord’s Table which they went so far as calling the Mass.  For me, the visible Church was nothing more than a political and administrative machine; for them, she was the mystical body of Jesus Christ, his Spouse.

My time spent at the King’s College would have a decisive influence on my entire life.  I wouldn’t realize this until later however.  At that particular time my liberal ideas weren’t damaged in the least.  I had already entered the School of Theology of Paris in November 1909.  My liberal Protestant tendencies, which Anglican influences began to undermine, without my having been aware of it, were accentuated again at the same time as was my hostility towards Rome.

I soon became one of the most Rationalist students at the College.  Exclusively taken up with social questions, I abandoned my Bible for the “apostles” of the Revolution.

— A Crisis: Faced with my nothingness

The crisis came suddenly in January of 1911.

My whole being was profoundly shaken; I was forced to face myself and to put into question my most cherished ideas.

I had exalted this earthly existence; I hadn’t come to the realization that our temporal life is fragile, fleeting, incapable of satisfying our most noble aspirations.  Blinded by spiritual pride, I relegated “sin” to those old fashioned notions of days gone by; and behold! how I now awoke, poor and guilty, having an immense need of the love and forgiveness of God.

I suddenly felt the need of a mediator and of a Savior, and the problem of the Divinity of Christ took upon itself an altogether new significance for me.

Liberal Protestantism could suit, if need be, the rich and happy of this world, but it folds up before the great truths and realities of this life: sin, suffering and death.

I understood that my most grievous fault had been to separate myself from Christ.  Without Him, I sadly discovered, religious faith finishes being absorbed into a vague pantheism.  I knew not yet if Christ was the Son of God, but I now knew He was the Way, the Truth and the Life.  I resolved to place myself quite simply before the Christ of the Gospels without any preconceived notions, and to allow myself to be taught by Him.

A work that I did at the School on the Cult of the Blessed Virgin Mary in the Middle Ages made me enter for the first time into contact with Catholic devotion.  It was a true revelation for me.

I found in the meditations and prayers of Saint Anselm, Saint Bernard and Saint Thomas, a fervor, a tenderness, a simplicity, which I had never ever been accustomed to.  Saint Anselm made me understand the beauty of the dogma of the Communion of Saints.  Why had I not till then believed what was evidently so natural?  God, being the bond which held souls together, were not deceased Christians then more alive than us, and even closer to us?  From then on it was easy to enter into contact spiritually with those souls and to ask their prayers.

I persevered however in my daily meditations on the Gospels.  The more I lived in union with Jesus Christ, the more He grew in my eyes.  Not content with upsetting all the values of this world, Jesus dared to go so far as to say that none could come to the Father save through Him.  He incarnated something of the Absolute.

For a long time I refused to affirm His Divinity, for fear of falling into dogmatism.  However, there arrived a time when it was impossible for me to hide from the question that Our Lord asked me, as he had asked so many others, “Who do you say that I am?”

Upon returning to Switzerland, I took up first the Catechism of the Council of Trent, then the excellent manual of Father Lesetre called “The Catholic Faith”.  I went from one discovery to another.

I soon had to admit that the Catholic Faith had an extraordinary sense of the Divine about it.  Nowhere was God so transcendent and yet immanent; so far and yet so close.

He was the Unique, the Inaccessible, the Ineffable.  “I am He Who Is”, said Our Lord to Saint Catherine of Siena, “and you are she who is not.”  And yet the God who surpasses any framework of our mind, the God of the mystery of the Trinity, was at the same time the God of the mystery of the Incarnation, the God who had espoused our frail humanity in the Person of Christ, the God who continues to unite Himself to us in the Eucharistic Communion and who lives in the soul in the state of grace.

Liberal Protestants and modernists, in neglecting the Divine transcendence, to insist uniquely on the immanence, belittled God, under the pretext of drawing man closer to God.

— A Problem of Authority

Christianity was a revealed Religion, or it wasn’t: it therefore implicated a dogmatic element and Christians never considered Religion as a thing of mere sentiment.

If Christianity was a gift from God, a revelation from on High, it must necessarily be a Religion of Authority.  Neither the Protestant ‘solution’, nor the Anglican ‘solution’ of the problem of Authority was satisfying.  Didn’t all Protestant denominations claim to have their roots in the Bible, and with equal right, because there is no authorized interpreter of Biblical Revelation?  As for Anglicanism, where does the authority lie in this National Church, which holds within itself tendencies which are not only different, but contradictory?

Perhaps only the Catholic Church had a conception of Authority which was capable of resisting all the effects of time and of satisfying all the demands of reason.

An anguishing problem posed itself from then on to my soul, and never ceased haunting me for many long months:

« Would Christianity in its entirety be found only in Catholicism? Was Protestantism vitiated at its roots? »

I was incapable, at the time, to answer.  But my duty (or task) was clear: I had but to study Catholicism very seriously and to redouble with fervor in my religious life.  Three years of Protestant theology imbued me with the idea that the Religion of the New Testament was different from that of the Council of Trent.

Was primitive Christianity truly in opposition with Catholicism?  This question was vital to me.  What I was searching for was the Religion which Jesus Christ had founded.  I put my whole soul into re-reading the New Testament, leaving aside, as much as possible, any preconceived notions.  I had already been struck for a long time by the Catholic character of certain passages in the Gospels and Epistles.  I believed to have seen, in analyzing the notion of the Church in the Epistles of Saint Paul, that the great Apostle of the Gentiles already possessed all the essential elements of the Roman conception of the Church.

I began researching Catholic works on the first Centuries of Christianity.  The more I examined the Christianity of the New Testament and the Apostolic Fathers, the more I was struck with its resemblance to Catholicism.  My eyes were beginning to open.  The Religion of the New Testament was a Religion of authority, a dogmatic Religion which imposed itself upon men as a supernatural revelation, independent of human judgments, rising above the changes of time, absolute and Divine.  The Church had always remained faithful to herself; and the Sovereign Pontiff, in warning Christians against modernism, had repeated the actions of Saint Paul writing to Saint Timothy:  “O Timothy, guard that which is committed to thy trust, and keep free from profane novelties in speech…” (I Tim. 6:20)

— Was the Church human or Divine?

When I condemned the subjection of Catholics to Rome, I had forgotten that the Church, in the eyes of a Catholic, was not an administrative organization, created by man, fallible and obsolete like them; but that, for a Catholic, the Church is the Spouse of Christ, She is animated and directed by the Holy Ghost.  I had been wrong in believing the Church to be as it were a barrier between God and the soul, preventing the soul from communicating directly with God.

I had forgotten that mankind is not made up of a simple dust of individuals, each one a law unto himself.  Christians are the members of the body of Christ, and they only participate in the life of Christ by participating in the life of the Body, which doesn’t prevent them from entering directly into communion with Christ.  In the same way as an arm or a leg united to the body directly experiences the effects of the soul which governs the body, so does the Christian united to the Church directly experience the effects of Christ who governs the Church.

Personal observation also proved Catholicism to be right: it is in the Roman Church that one finds souls that have had the most direct vision of God.  Saints such as Saint Francis of Assisi, Saint Catherine of Siena, Saint Teresa of Avila, who had received admirable revelations, distinguished themselves just as much by their scrupulous obedience to the Hierarchy of the Church.

Dogma opened up an infinite amount of points of view; Dogma was even of such greatness that the Church would never have been capable of conserving it, and fully developing it without the assistance of the Holy Ghost.  Heretics are always offering us a shriveled and mutilated Christianity; our poor human brains never being able to see but one side of things.

On the contrary, the Church was essentially comprehensive. She has ever refused to place herself at an exclusive point of view.  She combats with equal vigor:

  • The Docetists, who denied the humanity of Christ; the Arians, who deny the Divinity of Christ;
  • The Pelagians, who didn’t believe in Grace; the Calvinists and the Jansenists, who didn’t believe in free will;
  • The Rationalists, who denied the Faith; and The Pragmatists, who denied that man is endowed with reason.

Yet, Catholic doctrine wasn’t a vague compromise between several contradictory tendencies.  The more I studied it, the more I admired its harmony.  Everything flowed from a single source: Jesus Christ.  And everything tended towards the same end: the Glory of God. By no means did the unity of Dogma exclude the diversity of systems of thought, and the theologians divided themselves into numerous schools.

Far from oppressing the intelligence, Catholicism essentially liberated it.  Catholics were unaware of the painful divorce of mind and heart which so many Protestants suffered from.  I was soon to experience myself this double action of the intellect on the heart and the heart on the intellect.  The winter of 1911-1912 was not only for me a year of hard work, but also a time of fervent religious life.

— The Gift of the Faith

I loved to pass entire hours in the Chapel of the Benedictines.

I hadn’t yet the Faith, but I often assisted at the Mass.  The ceremonies which I had judged to be devoid of sense some years ago, took up for me a greatness all their own.  Didn’t the Catholic have the privilege of assisting at the greatest Drama in History, the mystical representation of the Sacrifice of Calvary? In union with the Priest, he could even offer himself to God with Jesus Christ present in the Sacred Host, and unite himself closely in Holy Communion with the Sacred Victim.

All other Sects appeared poor to me when I understood the profound Mystery of the Mass.

A day came when God granted me the greatest grace of my life.  On Easter Sunday, in 1912, while the Priest elevated the Consecrated Host, I was granted the grace to believe.  I adored God made man, who continues to live with us under the veil of the Eucharistic Bread.

My conversion was virtually completed.  My Protestant friends tried to dissuade me by recommending a book to me called: “What One Has Made Of The Church” (which was anonymously written).  It was full of errors and contradictions and made all sorts of accusations against the Church and Her Leaders.  I must say that the long enumerations of scandals made no impression on me.  There had been bad Bishops and even bad Popes.  There would always be scandals in the Church.  How could it be otherwise?  The Church is Divine, but it is composed of sinful men.  God promised infallibility to the Pope, but he never promised that he would be impeccable.  God asks our collaboration, but He leaves us free to accord it or not to Him.  It is this collaboration of God and man which makes up the drama of the life of the Church; and the great miracle of History is that the Church has been able to live and develop itself despite Christians.

Conversion became for me a serious obligation.  I had been led from liberal Protestantism to the Christianity of the Gospels.  I now saw clearly that the Religion of the Gospels and Catholicism were one and the same thing.  Orthodox Protestantism and even Anglicanism were nothing more than imperfect realizations of the Christian ideal.  Only the Catholic Church had remained faithful to Christ and the glorious freedom of the children of God could not be found but in being submissive to the Vicar of Jesus-Christ1.

Those around me asked me to wait a few months before taking such a decisive step.  I wasn’t received into the Church until the Eve of All Saints Day, 1912, in the Dominican Monastery of Saulchoir.

Andrew de Bavier (“From Geneva to Rome, by way of Canterbury” – abridged text). Andrew de Bavier was ordained a Priest on April 21, 1924. He passed away in 1948.