On the day of my ordination to the
priesthood, I had to believe, with all the priests of Rome, that it was within
the limits of my powers to go into all the bakeries of Quebec, and change all
the loaves and biscuits in that old city, into the body, blood, soul, and divinity
of our Lord Jesus Christ, by pronouncing over them the five words: Hoc est enim
corpus meum. Nothing would have remained of these loaves and biscuits but the
smell, the colour, the taste.
Every bishop and priest of the cities of New York and Boston, Chicago, Montreal,
Paris, and London, ect., firmly believes and teaches that he has the power to
turn all the loaves of their cities, of their dioceses, nay, of the whole world,
into the body, blood, soul, and divinity of our Saviour, Jesus Christ. And,
though they have never yet found it advisable to do that wonderful miracle,
they consider, and say, that to entertain any doubt about the power to perform
that marvel, is as criminal as to entertain any doubt about the existence of
God.
When in the Seminary of Nicolet, I heard, several times, our Superior, the Rev.
Mr. Raimbault, tell us that a French priest having been condemned to death in
Paris, when dragged to the scaffold had, through revenge, consecrated and changed
into Jesus Christ all the loaves of the bakeries which were along the streets
through which he had to pass; and though our learned Superior condemned that
action in the strongest terms, yet he told us that the consecration was valid,
and that the loaves were really changed into the body, blood, soul and divinity
of the Saviour of the world. And I was bound to believe it under pain of eternal
damnation.
Before my ordination I had been obliged to learn by heart, in one of the most
sacred books of the Church of Rome (Missale Romanum, p. 63) the following statement:
"If the host after consecration disappear, either by any accident, as by
the wind, or a miracle, or being taken and carried off by any animal; and if
it cannot be recovered, then he shall consecrate another."
And at page 57 I had learned, "If after consecration a fly has fallen in,
or anything of that sort, and a nausea be occasioned to the priest, he shall
draw it out and wash it with wine, and when the mass is finished, burn it, and
the ashes and lotion shall be thrown into the sacrarium. But if he have not
a nausea, nor fear any danger, he shall drink them [ashes and lotion] with the
blood."
In the month of January, 1834, I heard the following fact from the Rev. Mr.
Paquette, curate of St. Gervais, at a grand dinner which he had given to the
neighbouring priests:-
"When young, I was the vicar of a curate who could eat as much as two of
us, and drink as much as four. He was tall and strong, and he has left the dark
marks of his hard fists on the nose of more than one of his beloved sheep; for
his anger was really terrible after he had drank his bottle of wine.
"One day, after a sumptuous dinner, he was called to carry the good god
(Le Bon Dieu), to a dying man. It was in midwinter. The cold was intense. The
wind was blowing hard. There were at least five or six feet of snow, and the
roads were almost impassable. It was really a serious matter to travel nine
miles on such a day, but there was no help. The messenger was one of the first
marguilliers (elders) who was very pressing, and the dying man was one of the
first citizens of the place. The curate, after a few grumblings, drank a tumbler
of good Jamaica with his marguillier, as a preventive against the cold; went
to church, took the good god (Le Bon Dieu), and threw himself into the sleigh,
wrapped as well as possible in his large buffalo robes.
"Though there were two horses, one before the other, to drag the sleigh,
the journey was a long and tedious one, which was made still worse by an unlucky
circumstance. They were met half-way by another traveler coming from the opposite
direction. The road was too narrow to allow the two sleighs and horses to remain
easily on firm ground when passing by each other, and it would have required
a good deal of skill and patience in driving the horses to prevent them from
falling into the soft snow. It is well known that when once horses are sunk
into five or six feet of snow, the more they struggle the deeper they sink.
"The marguillier, who was carrying the `good god,' with the curate, naturally
hoped to have the privilege of keeping the middle of the road, and escaping
the danger of getting his horses wounded and his sleigh broken. He cried to
the other traveler in a high tone of authority, `Traveler! let me have the road.
Turn your horses into the snow. Make haste, I am in a hurry. I carry the good
god!'
"Unfortunately that traveler was a heretic, who cared much more for his
horses than for the `good god.' He answered:
"`Le Diable emporte ton Bon Dieu avant que je ne casse le cou de mon cheval!'
`The d take your "good god" before I break the neck of my horse. If
your god has not taught you the rules of law and of common sense, I will give
you a free lecture on that matter,' and jumping out of his sleigh he took the
reins of the front horse of the marguillier to help him to walk on the side
of the road, and keep the half of it for himself.
"But the marguillier, who was naturally a very impatient and fearless man,
had drank too much with my curate, before he left the parsonage, to keep cool,
as he ought to have done. He also jumped out of his sleigh, ran to the stranger,
took his cravat in his left hand and raised his right to strike him in the face.
"Unfortunately for him, the heretic seemed to have foreseen all this. He
had left his overcoat in the sleigh, and was more ready for the conflict than
his assailant. He was also a real giant in size and strength. As quick as lightning
his right and left fists fell like iron masses on the face of the poor marguillier,
who was thrown upon his back in the soft snow, where he almost disappeared.
"Till then the curate had been a silent spectator; but the sight and cries
of his friend, whom the stranger was pommeling without mercy, made him lose
his patience. Taking the little silk bag which contained the `good god' from
about his neck, where it was tied, he put it on the seat of the sleigh, and
said, `Dear good god! Please remain neutral; I must help my marguillier. Take
no part in this conflict, and I will punish that infamous Protestant as he deserves.'
"But the unfortunate marguillier was entirely put hors de combat before
the curate could go to his help. His face was horribly cut three teeth were
broken the lower jaw dislocated, and the eyes were so terribly damaged that
it took several days before he could see anything.
"When the heretic saw the priest coming to renew the battle, he threw down
his other coat, to be freer in his movements. The curate had not been so wise.
Relying too much on his herculean strength, covered with his heavy overcoat,
on which was his white surplice, he threw himself on the stranger, like a big
rock with falls from the mountain and rolls upon the oak below.
"Both of these combatants were real giants, and the first blows must have
been terrible on both sides. But the `infamous heretic' probably had not drank
so much as my curate before leaving home, or perhaps he was more expert in the
exchange of these savage jokes. The battle was long, and the blood flowed pretty
freely on both sides. The cries of the combatants might have been heard at a
long distance, were it not for the roaring noise of the wind which at that instant
was blowing a hurricane.
"The storm, the cries, the blows, the blood, the surplice, and the overcoat
of the priest torn to rags; the shirt of the stranger reddened with gore, made
such a terrible spectacle, that in the end the horses of the marguillier, though
well trained animals, took fright and threw themselves into the snow, turned
their backs to the storm and made for home. They dragged the fragments of the
upset sleigh a pretty long distance, and arrived at the door of their stable
with only some diminutive parts of the harness.
"The `good god' had evidently heard the prayer of my curate, and he had
remained neutral; at all events, he had not taken the part of his priest, for
he lost the day, and the infamous Protestant remained master of the battle-field.
"The curate had to help his marguillier out of the snow in which he was
buried, and where he had lain like a slaughtered ox. Both had to walk, or rather
crawl, nearly half a mile in snow to the knees, before they could reach the
nearest farmhouse, where they arrived when it was dark.
"But the worse is not told. You remember when my curate had put the box
containing the `good god' on the seat of the sleigh, before going to fight.
The horses had dragged the sleigh a certain distance, upset and smashed it.
The little silk bag, with the silver box and its precious contents, was lost
in the snow, and though several hundred people had looked for it, several days
at different times, it could not be found. It was only late in the month of
June, that a little boy, seeing some rags in the mud of the ditch, along the
highway, lifted them and a little silver box fell out. Suspecting that it was
what the people had looked for so many days during the last winter, he took
it to the parsonage.
"I was there when it was opened; we had the hope that the `good god' would
be found pretty intact, but we were doomed to be disappointed. The good god
was entirely melted away. Le Bon Dieu etait fondu!"
During the recital of that spicy story, which was told in the most amusing and
comical way, the priests had drunk freely and laughed heartily. But when the
conclusion came: "Le Bon Dieu etait fondu!"
"The good god was melted away!" There was a burst of laughter such
as I never heard the priests striking the floor with their feet, and the table
with their hands, filled the house with the cries, "The good god melted
away!"
Le Bon Dieu est fondu!' "Le Bon Kieu est fondu!" Yes, the god of Rome,
dragged away by a drunken priest, had really melted away in the muddy ditch.
This glorious fact was proclaimed by his own priests in the midst of convulsive
laughter, and at tables covered with scores of bottles just emptied by them!
About the middle of March, 1839, I had one of the most unfortunate days of my
Roman Catholic priestly life. At about two o'clock in the afternoon, a poor
Irishman had come in haste from beyond the high mountains, between Lake Beauport
and the River Morency, to ask me to go and anoint a dying woman. It took me
ten minutes to run to the church, put the "good god" in the little
silver box, shut the whole in my vest pocket and jump into the Irishman's rough
sleigh. The roads were exceeding bad, and we had to go very slowly. At 7 p.m.
we were yet more than three miles from the sick woman's house. It was very dark,
and the horse was so exhausted that it was impossible to go any further through
the gloomy forest. I determined to pass the night at a poor Irish cabin which
was near the road. I knocked at the door, asked hospitality, and was welcomed
with that warm-hearted demonstration of respect which the Roman Catholic Irishman
knows, better than any other man, how to pay to his priests.
The shanty, twenty-four feet long by sixteen wide, was built with round logs,
between which a liberal supply of clay, instead of mortar, had been thrown,
to prevent the wind and cold from entering. Six fat, though not absolutely well-washed,
healthy boys and girls, half-naked, presented themselves around their good parents,
as the living witnesses that this cabin, in spite of its ugly appearance, was
really a happy home for its dwellers.
Besides the eight human beings sheltered beneath that hospitable roof, I saw,
at one end, a magnificent cow, with her new-born calf, and two fine pigs. These
last two boarders were separated from the rest of the family only by a branch
partition two or three feet high.
"Please your reverence," said the good woman, after she had prepared
her supper, "excuse our poverty, but be sure that we feel happy and much
honoured to have you in our humble dwelling for the night. My only regret is
that we have only potatoes, milk and butter to give you for your supper. In
these backwoods, tea, sugar, and wheat flour are unknown luxuries."
I thanked that good woman for her hospitality, and caused her to rejoice not
a little by assuring her that good potatoes, fresh butter and milk, were the
best delicacies which could be offered to me in any place. I sat at the table,
and ate one of the most delicious suppers of my life. The potatoes were exceedingly
well-cooked the butter, cream and milk of the best quality, and my appetite
was not a little sharpened by the long journey over the steep mountains.
I had not told these good people, nor even my driver, that I had "Le Bon
Dieu," the good god, with me in my vest pocket. It would have made them
too uneasy, and would have added too much to my other difficulties. When the
time of sleeping arrived I went to bed with all my clothing, and I slept well;
for I was very tired by the tedious and broken roads from Beauport to these
distant mountains.
Next morning, before breakfast and the dawn of day, I was up, and as soon as
we had a glimpse of light to see our way, I left for the house of the sick woman
after offering a silent prayer.
I had not traveled a quarter of a mile when I put my hand into my vest pocket,
and to my indescribable dismay I found that the little silver box, containing
the "good god," was missing. A cold sweat ran through my frame. I
told my driver to stop and turn back immediately, that I had lost something
which might be found in the bed where I had slept. It did not take five minutes
to retrace our way.
On opening the door I found the poor woman and her husband almost beside themselves,
and distressed beyond measure. They were pale and trembling as criminals who
expected to be condemned.
"Did you not find a little silver box after I left," I said.
"O my God!" answered the desolate woman; "yes, I have found it,
but would to God I had never seen it. There it is."
"But why do you regret finding it, when I am so happy to find it here,
safe in your hands!" I replied.
"Ah; your reverence, you do not know what a terrible misfortune has just
happened to me, not more than half a minute before you knocked at the door."
"What misfortune can have fallen upon you in so short a time," I answered.
"Well, please your reverence, open the little box and you will understand
me."
I opened it, but the "good god" was not in it!! Looking in the face
of the poor distressed woman, I asked her, "What does this mean? It is
empty!"
"It means," answered she, "that I am the most unfortunate of
women! Not more than five minutes after you had left the house, I went to your
bed and found that little box. Not knowing what it was I showed it to my children
and to my husband. I asked him to open it, but he refused to do it. I then turned
it on every side, trying to guess what it could contain; till the devil tempted
me so much that I determined to open it. I came to this corner, where this pale
lamp is used to remain on that little shelf, and I opened it. But, oh my God!
I do not dare to tell the rest."
At these words she fell on the floor in a fit of nervous excitement her cries
were piercing, her mouth was foaming. She was cruelly tearing her hair with
her own hands. The shrieks and lamentations of the children were so distressing
that I could hardly prevent myself from crying also.
After a few moments of the most agonizing anxiety, seeing that the poor woman
was becoming calm, I addressed myself to the husband, and said: "Please
give me the explanation to these strange things?" He could hardly speak
at first, but as I was very pressing he told me with a trembling voice: "Please
your reverence; look into that vessel which the children use, and you will perhaps
understand our desolation! When my wife opened the little silver box she did
not observe the vessel was there, just beneath her hands. In the opening, what
was in the silver box fell into that vase, and sank! We were all filled with
consternation when you knocked at the door and entered."
I felt struck with such unspeakable horror at the thought that the body, blood,
soul and divinity of my Saviour, Jesus Christ, was there, sunk into that vase,
that I remained speechless, and for a long time did not know what to do. At
first it came into my mind to plunge my hands into the vase and try to get my
Saviour out of that sepulchre of ignominy. But I could not muster courage to
do so.
At last I requested the poor desolated family to dig a hole three feet deep
in the ground, and deposit it, with its contents, and I left the house, after
I had forbidden them from ever saying a word about that awful calamity.
In one of the most sacred books of the laws and regulations of the Church of
Rome (Missale Romanum), we read, page 58, "If the priest vomit the Eucharist,
if the species appear entire, let them be reverently swallowed, unless sickness
arise; for then let the consecrated species be cautiously separated and laid
up in some sacred place till they are corrupted; and afterwards let them be
cast into the sacrarium. But if the species do not appear, let the vomit be
burned, and the ashes cast into the sacarium."
When a priest of Rome, I was bound, with all the Roman Catholics, to believe
that Christ had taken His own body, with His own hand, to His mouth; and that
He had eaten Himself, not in a spiritual, but in a substantial material way!
After eating Himself, He had given it to each of His apostles, who then ate
Him also!!
Before closing this chapter, let the reader allow me to ask him, if the world,
in its darkest ages of paganism, has ever witnessed such a system of idolatry,
so debasing, impious, ridiculous, and diabolical in its consequences as the
Church of Rome teaches in the dogma of transubstantiation!
When, with the light of the gospel in hand, the Christian goes into those horrible
recesses of superstition, folly, and impiety, he can hardly believe what his
eyes see and his ears hear. It seems impossible that men can consent to worship
a god whom the rats can eat! A god who can be dragged away and lost in a muddy
ditch by a drunken priest! A god who can be eaten, vomited, and eaten again
by those who are courageous enough to eat again what they have vomited!!
The religion of Rome is not a religion: it is the mockery, the destruction,
the ignominies caricature of religion. The Church of Rome, as a public fact,
is nothing but the accomplishment of the awful prophecy: "Because they
received not the love of the truth that they might be saved. And for this cause
God shall send them strong delusion, that they should believe a lie." (2
Thess. ii. 10, 11.)