THE PRIEST OF ROME AND THE HOLY FATHERS: OR HOW I SWORE TO GIVE UP THE
WORD OF GOD TO FOLLOW THE WORD OF MEN.
There are several imposing ceremonies at the ordination of a priest; and
I will never forget the joy I felt when the Roman Pontiff presenting to
me the Bible, ordered me, with a solemn voice, to study and preach it.
That order passed through my soul as a beam of light. But, alas! those
rays of light and life were soon to be followed, as a flash of lightning
in a stormy night, by the most sudden and distressing darkness!
When holding the sacred volume, I accepted with unspeakable joy the
command of studying and preaching its saving truth; but I felt as if a
thunderbolt had fallen upon me when I pronounced the awful oath which is
required from every priest: “_I will never interpret the Holy Scriptures
except according to the unanimous consent of the Holy Fathers._”
Many times, with the other students in theology, I had discussed the
nature of that strange oath; still more often, in the silence of my
meditations, alone in the presence of God, I had tried to fathom the
bottomless abyss which, it seemed to me, was dug under my feet by it,
and every time my conscience had shrunk in terror from its consequences.
But I was not the only one in the seminary who contemplated, with an
anxious mind, its evidently blasphemous nature.
About six months before our ordination, Stephen Baillargeon, one of my
fellow theological students, had said in my presence to our superior,
the Rev. Mr. Raimbault: “Allow me to tell you that one of the things
with which I cannot reconcile my conscience is the solemn oath we will
have to take, ‘That we will never interpret the Scriptures except
according to the _unanimous_ consent of the Holy Fathers!’ We have not
given a single hour yet to the serious study of the Holy Fathers. I know
many priests, and not a single one of them has ever studied the Holy
Fathers; they have not even got them in their libraries! We will
probably walk in their footsteps. It may be that not a single volume of
the Holy Fathers will ever fall into our hands! In the name of common
sense, how can we swear that we will follow the sentiments of men of
whom we know absolutely nothing, and about whom, it is more probable, we
will never know anything, except by mere vague hearsay?
Our superior gave evident signs of weakness in his answer to that
unexpected difficulty. But his embarrassment grew much greater when I
said: “Baillargeon cannot contemplate that oath without anxiety, and he
has given you some of his reasons; but he has not said the last word on
that strange oath. If you will allow me, Mr. Superior, I will present
you some more formidable objections. It is not so much on account of our
ignorance of the doctrines of the Holy Fathers that I tremble when I
think that I will have ‘to swear never to interpret the Scriptures
except according to their unanimous consent.’ Would to God that I could
say, with Baillargeon, ‘I know nothing of the Holy Fathers; how can I
swear that they will guide me in all my ways?’ It is true that we know
so little of them that it is supremely ridiculous, if it is not an
insult to God and man, that we take them for our guides. But my regret
is that we know already too much of the Holy Fathers to be exempt from
perjuring ourselves, when we swear that we will not interpret the Holy
Scriptures except according to their unanimous consent.
“Is it not a fact that the Holy Fathers’ writings are so perfectly kept
out of sight, that it is absolutely impossible to read and study them?
But even if we had access to them, have we sufficient time at our
disposal to study them so perfectly that we could conscientiously swear
that we will follow them? And if we don’t study them, how can we be
exempted from wilful perjury the day that we will swear to follow them?
How can we follow a thing we do not see, which we do not hear, and about
which we do not know more than the man in the moon? Our shameful
ignorance of the Holy Fathers is a sufficient reason to make us fear at
the approach of the solemn hour that we will swear to follow them. Yes!
But we know enough of the Holy Fathers to chill the blood in our veins
when swearing to interpret the Holy Scriptures only according to their
unanimous consent. Please, Mr. Superior, tell us what are the texts of
Scripture on which the Holy Fathers are _unanimous_. You respect
yourself too much to try to answer a question which no honest man has,
or will ever dare to answer. And if you, one of the most learned men of
France, cannot put your finger on the texts of the Holy Bible and say,
‘The Holy Fathers are perfectly unanimous on these texts!’ how can we,
poor young ecclesiastics of the humble College of Nicolet, say ‘The Holy
Fathers are _unanimously_ of the same mind on those texts?’ But if we
cannot distinguish to-day, and if we shall never be able to distinguish
between the texts on which the Holy Fathers are unanimous and the ones
on which they differ, how can we _dare_ to swear before God and man to
interpret _every text of the Scriptures_ only according to the unanimous
consent of the Holy Fathers?
“By that awful oath, will we not be absolutely bound to remain mute as
dead men on every text on which the Holy Fathers have differed, under
the evident penalty of becoming perjured? Will not every text on which
the Holy Fathers have differed become as the dead carcass which the
Israelites could not touch, except by defiling themselves? After that
strange oath, to interpret the Scriptures _only_ according to the
_unanimous_ consent of the Holy Fathers, will we not be absolutely
deprived of the privilege of studying or preaching on a text on which
they have differed?
“The consequences of the oath are _legion_, and every one of them seems
to me the death of our ministry, the damnation of our souls! You have
read the history of the Church, as we have it here, written by Henrion,
Berrault-Bell-Costel and Fleury. Well, what is the prominent fact in
those reliable histories of the Church? Is it not that the Church has
constantly been filled with the noise of the controversies of Holy
Fathers with Holy Fathers? Do we not find, on every page, that the Holy
Fathers of one century very often differed from the Holy Fathers of
another century in very important matters? Is it not a public and
undeniable fact, that the history of our Holy Church is almost nothing
else than the history of the hard conflict, stern divisions, unflinching
contradictions and oppositions of Holy Fathers to Holy Fathers?
“Here is a big volume of manuscript written by me, containing only
extracts from our best Church historians, filled with the public
disputes of Holy Fathers among themselves on almost every subject of
Christianity.
“There are Holy Fathers who say, with our best modern theologians—St.
Thomas, Bellarmine and Liguori—that we must kill heretics as we kill
wild beasts; while many others say that we must tolerate them! You all
know the name of the Holy Father who sends to hell all the widows who
marry a second time, while other Holy Fathers are of a different mind.
Some of them, you know well, had very different notions from ours about
purgatory. Is it necessary for me to give you the names of the Holy
Fathers, in Africa and Asia, who refused to accept the supreme
jurisdiction we acknowledge in the Pope over all churches? Several Holy
Fathers have denied the supreme authority of the Church of Rome—you know
it; they have laughed at the excommunications of the Popes! Some even
have gladly died when excommunicated by the Pope, without doing anything
to reconcile themselves to him! What do we find, in the six volumes of
letters we have still from St. Jerome, if not the undeniable fact that
he filled the Church with the noise of his harsh denunciations of the
scriptural views of St. Augustine on many important points. You have
read those letters? Well, have you not concluded that St. Jerome and St.
Augustine agreed almost only on one thing, which was, to disagree on
every subject they treated?
“Did not St. Jerome knock his head against nearly all the Holy Fathers
of his time? And has he not received hard knocks from almost all the
Holy Fathers with whom he was acquainted? Is it not a public fact that
St. Jerome and several other Holy Fathers rejected the sacred book of
the Maccabees, Judith, Tobias, just as the heretics of our time reject
them?
“And now we are gravely asked, in the name of the God of Truth, to swear
that we will interpret the Holy Scriptures only according to the
unanimous consent of those Holy Fathers, who have been unanimous but in
one thing, which was never to agree with each other, and sometimes not
even with themselves.
“For it is a well-known fact, though it is a very deplorable one, for
instance, that St. Augustine did not always keep to the same correct
views on the text ‘Thou art Peter, and upon that rock I will build my
church.’ After holding correct views on that fundamental truth he gave
it up, at the end of his life, to say, with the Protestants of our day,
that ‘upon that rock means only Christ, and not Peter.’ Now, how can I
be bound by such an oath to follow the views of men who have themselves
been wavering and changing, when the Word of God must stand as an
unmoving rock to my heart? If you require from us an oath, why put into
our hands the history of the Church, which has stuffed our memory with
the undeniable facts of the endless fierce divisions of the Holy Fathers
on almost every question which the Scriptures present to our faith?
“Would to God that I could say, with Baillargeon, I know nothing of the
Holy Fathers! Then I could perhaps be at peace with my conscience, after
perjuring myself by promising a thing that I cannot do.
“I was lately told by the Rev. Mr. Leprohon, that it is absolutely
necessary to go to the Holy Fathers in order to understand the Holy
Scriptures! But I will respectfully repeat to-day what I then said on
that subject.
“If I am too ignorant or too stupid to understand St. Mark, St. Luke and
St. Paul, how can I be intelligent enough to understand Jerome,
Augustine, and Tertullian? And if St. Matthew, St. John and St. Peter
have not got from God the grace of writing with a sufficient degree of
light and clearness to be understood by men of good-will, how is it that
Justin, Clemens and Cyprian have received from our God a favor of
lucidity and clearness which he denied to His apostles and evangelists?
If I cannot rely upon my private judgment when studying, with the help
of God, the Holy Scriptures, how can I rely on my private judgment when
studying the Holy Fathers? You constantly tell me I cannot rely on my
private judgment to understand and interpret the Holy Scriptures; but
will you please tell me with what judgment and intelligence I shall have
to interpret and understand the writings of the Holy Fathers, if it be
not with my own private judgment? Must I borrow the judgment and
intelligence of some of my neighbors in order to understand and
interpret, for instance, the writings of Origen? or shall I be allowed
to go and hear what that Holy Father wants from me with my own private
intelligence? But again, if you are forced to confess that I have
nothing else but my _private judgment and intelligence_ to read,
understand and follow the Holy Fathers, and that I not only can, but I
must, rely on my own private judgment, without any fear, in that case,
how is it that I will be lost if I make use of that same _private and
personal judgment_ when at the feet of Jesus, listening to His eternal
and life-giving words?
“Nothing distresses me so much in our holy religion as this want of
confidence in God when we go to the feet of Jesus to hear or read His
soul-saving words, and the abundance of self-confidence, when we go
among sinful and fallible men, to know what they say.
“It is not to the Holy Scriptures that we are invited to go to know what
the Lord saith, it is to the Holy Fathers!!
“Would it be possible that, in our Holy Church, the Word of God would be
darkness, and the words of men light!
“This dogma, or article of our religion, by which we must go to the Holy
Fathers in order to know what ‘The Lord saith,’ and not to the Holy
Scripture, is to my soul what a handful of sand would be to my eyes—it
makes me perfectly blind.
“When our venerable bishop places the Holy Scriptures in my hands and
commands me to study and preach them, I will understand what he means,
and he will know what he says. He will give me a most sublime work to
perform; and, with the grace of God, I hope I will do it. But when he
orders me to swear that I will _never_ interpret the Holy Scriptures,
except according to the unanimous consent of the Holy Fathers, will he
not make a perjured man of me, and will he not say a thing to which he
has not given sufficient attention? For to swear that we will never
interpret anything of the Scriptures, except according to the unanimous
consent of the Holy Fathers, is to swear to a thing as impossible and
ridiculous as to take the moon with our hands. I say more, it is to
swear that we will never study nor interpret a single chapter of the
Bible. For it is probable that there are very few chapters of that Holy
Book which have not been a cause of serious difference between some of
the Holy Fathers.
“As the writings of the Holy Fathers fill at least two hundred volumes
in folio, it will not take us less than ten years of constant study to
know on what question they are or are not unanimous! If, after that time
of study, I find that they are _unanimous_ on the question of orthodoxy,
which I must believe and preach, all will be right with me. I will walk
with a fearless heart to the gates of eternity, and with the certainty
of following the true way of salvation. But if among fifty Holy Fathers
there are forty-nine on one side and one only on the opposite side, in
what awful state of distress will I be plunged! Will I not be then as a
ship in a stormy night, after she has lost her compass, her masts and
her helm. If I were allowed to follow the majority, there would always
be a plank of safety to rescue me from the impending wreck. But the Pope
has inexorably tied us to the unanimity. If my faith is not the faith of
_unanimity_, I am forever damned. I am out of the Church!!
“What a frightful alternative is just before us! We must either perjure
ourselves, by swearing to follow a unanimity which is a fable, in order
to remain Roman Catholics, or we must plunge into the abyss of impiety
and atheism by refusing to swear that we will adhere to a unanimity
which never existed.”
It was visible, at the end of that long and stormy conference, that the
fears and anxieties of Baillargeon and mine were partaken of by every
one of the students in theology. The boldness of our expressions brought
upon us a real storm. But our superior did not dare to face or answer a
single one of our arguments; he was evidently embarrassed, and nothing
could surpass his joy when the bell told him that the hour of the
conference was over. He promised to answer us the next day; but the next
day he did nothing but throw dust into our eyes, and abuse us to his
heart’s content. He began by forbidding me to read any more of the
controversial books I had bought a few months before, among which was
the celebrated Derry discussion between seven priests and seven
Protestants. I had to give back the well-known discussion between “Pope
and Maguire,” and between Gregg and the same Maguire. I had also to give
up the numbers of the _Avenir_ and other books of Lamenais, which I had
got the liberty, as a privilege, to read. It was decided that my
intelligence was not clear enough, and that my faith was not
sufficiently strong to read those books. I had nothing to do but to bow
my head under the yoke and obey, without a word of murmur. The darkest
night was made around our understandings, and we had to believe that
that awful darkness was the shining light of God!! We rejected the
bright truth which had so nearly conquered our minds, in order to accept
the most ridiculous sophisms as gospel truths! We did the most degrading
action a man can do—we silenced the voice of our conscience, and we
consented to follow our superior’s views, as a brute follows the order
of his master; we consented to be in the hands of our superiors like a
stick in the hands of the traveler.
During the months which elapsed between that hard-fought, though lost
battle, and the solemn hour of my priestly ordination, I did all I could
to subdue and annihilate my thoughts on that subject. My hope was that I
had entirely succeeded. But, to my dismay, that reason suddenly awoke,
as from a long sleep, when I had perjured myself, as every priest has to
do. A chill of horror and shame ran through all my frame in spite of
myself. In my inmost soul a cry was heard from my wounded conscience.
“You annihilate the Word of God! You rebel against the Holy Ghost! You
deny the Holy Scriptures to follow the steps of sinful men! You reject
the pure waters of eternal life, to drink the waters of death.”
In order to choke again the voice of my conscience, I did what my Church
advised me to do—I cried to my wafer god and to the blessed Virgin Mary,
that they might come to my help, and silence the voices which were
troubling my peace by shaking my faith.
With the utmost sincerity, the day of my ordination, I renewed the
promise that I had already so often made, and said in the presence of
God and His angels, “I promise that I will never believe anything except
according to the teachings of my Holy and Apostolic Church of Rome.”
And on that pillow of folly, ignorance and fanaticism I laid my head to
sleep the sleep of spiritual death, with the two hundred millions of
slaves whom the Pope sees at his feet.
And I slept that sleep till the God of our salvation, in His great
mercy, awoke me, by giving to my soul the light, the truth and the life
which are in Jesus Christ.