Читать книгу Fifty Years in the Church of Rome - Charles Paschal Telesphore Chiniquy - Страница 4

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MY FIRST SCHOOL-DAYS AT ST. THOMAS—THE MONK AND CELIBACY.

In the month of June, 1818, my parents sent me to an excellent school at St. Thomas. One of my mother’s sisters resided there, who was the wife of an industrious miller, called Stephen Eschenbach. They had no children, and they received me as their own son.

The beautiful village of St. Thomas had already, at that time, a considerable population. The two fine rivers which unite their rapid waters in its very midst before they fall into the magnificent basin from which they flow into the St. Lawrence, supplied the water-power for several mills and factories.

There was in the village a considerable trade in grain, flour and lumber. The fisheries were very profitable, and the game was abundant. Life was really pleasant and easy.

The families Tachez, Cazeault, Fournier, Dubord, Frechette, Tetu, Dupuis, Couillard, Duberges, which were among the most ancient and notable of Canada, were at the head of the intellectual and material movements of the place, and they were a real honor to the French Canadian name.

I met there with one of my ancestors on my mother’s side whose name was F. Amour des Plaines. He was an old and brave soldier, and would sometimes show us the numerous wounds he had received in the battles in which he had fought for his country. Though nearly eighty years old, he sang to us the songs of the good old times with all the vivacity of a young man.

The school of Mr. Allen Jones, to which I had been sent, was worthy of its wide-spread reputation. I have never known and teacher who deserved more, or who enjoyed in a higher degree, the respect and confidence of his pupils.

He was born in England, and belonged to one of the most respectable families there. He had received the best education which England could give to her sons. After having gone through a perfect course of study at home, he had gone to Paris, where he had also completed an academical course. He was perfectly master of the French and English languages. And it was not without good reasons that he was surrounded by a great number of scholars from every corner of Canada. The children of the best families of St. Thomas were with me, attending the school of Mr. Jones. But he was a Protestant, the priest was much opposed to him, and every effort was made by that priest to induce my relatives to take me away from that school and send me to one under his care.

The name of the priest was Loranger. He had a swarthy countenance, and in person was lean and tall. His preaching had no attraction, and he was far from being popular among the intelligent part of the people of St. Thomas.

Dr. Tachez, whose high capacity afterwards brought him to the head of the Canadian Government, was the leading man of St. Thomas. Being united by the bonds of a sincere friendship with his nephew, L. Cazeault, who was afterward placed at the head of the University of Laval, in Quebec, I had many opportunities of going to the house of Mr. Tachez, where my young friend was boarding.

In those days, Dr. Tachez had no need of the influence of the priests, and he frequently gave vent to his supreme contempt for them. Once a week there was a meeting in his house of the principal citizens of St. Thomas, where the highest questions of history and religion were freely and warmly discussed; but the premises as well as the conclusion of these discussions were invariably adverse to the priests and religion of Rome, and too often to every form of Christianity.

Though these meetings had not entirely the character or exclusiveness of secret societies, they were secret to a great extent. My friend Cazeault was punctual in telling me the days and hours of the meeting, and I used to go with him to an adjoining room, from which we could hear everything without being suspected. From what I heard and saw in these meetings, I most certainly would have been ruined, had not the Word of God, with which my mother had filled my young mind and heart, been my shield and strength. I was often struck with terror and filled with disgust at what I heard at those meetings. But what a strange and deplorable thing! My conscience was condemning me every time I listened to these impious discussions, while there was a strong craving in me to hear them that I could not resist.

There was then in St. Thomas a personage who was unique in his character. He never mixed with the society of the village, but was, nevertheless, the object of much respectful attention and inquiry from every one. He was one of the former monks of Canada, known under the name of Capucin or Recollets, whom the conquest of Canada by Great Britain had forced to leave their monastery.

He was a clockmaker, and lived honorably by his trade. His little white house, in the very midst of the village, was the perfection of neatness.

Brother Mark, as he was called, was a remarkably well-built man; high stature, large and splendid shoulders, and the most beautiful hands I ever saw. His long black robe, tied around his waist by a white sash, was remarkable for its cleanliness. His life was really a solitary one, always alone with his own sister, who kept his house.

Every day that the weather was propitious, Brother Mark spent a couple of hours in fishing, and as I was myself exceedingly fond of that exercise, I used to meet him often along the banks of the beautiful rivers of St. Thomas.

His presence was always a good omen to me; for he was more expert than I in finding the best places for fishing. As soon as he found a place where the fish was abundant, he would make signs to me, or call me at the top of his voice that I might share in his good luck. I appreciated his delicate attention to me, and repaid him with the marks of a sincere gratitude. The good monk had entirely conquered my young heart, and I cherished a sincere regard for him. He often invited me to his solitary but neat little home, and I never visited him without receiving some proofs of a sincere kindness. His good sister rivalled him in overwhelming me with such marks of attention and love as I could only expect from a dear mother.

There was a mixture of timidity and dignity in the manners of brother Mark which I have found in no one else. He was fond of children: and nothing could be more graceful than his smile every time that he could see that I appreciated his kindness, and that I gave him any proof of my gratitude. But that smile, and any other expression of joy, were very transient. On a sudden he would change, and it was obvious that a mysterious cloud was passing over his heart.

The Pope had released the monks of the monastery to which he belonged, from their vows of poverty and obedience. The consequence was that they could become sic and even rich, by their own industry. It was in their power to rise to a respectable position in the world by their honorable efforts. The pope had given them the permission they wanted, that they might earn an honest living. But what a strange and incredible folly to ask the permission of a pope to be allowed to live honorably on the fruits of one’s own industry!

These poor monks, having been released from their vows of obedience, were no longer the slaves of a man: but were now permitted to go to heaven on the sole condition that they would obey the laws of God and the laws of their country! But into what a frightful abyss of degradation men must have fallen, to believe that they required a license from Rome for such a purpose. This is, nevertheless, the simple and naked truth. That excess of folly, and that supreme impiety and degradation are among the fundamental dogmas of Rome. The infallible pope assures the world that there is no possible salvation for any one who does not sincerely believe what he teaches in this matter.

But the pope who had so graciously relieved the Canadian monks from their vows of obedience and poverty, had been inflexible in reference to their vows of celibacy. From this there was no relief.

The honest desires of the good monk to live according to the laws of God, with a wife whom heaven might have given him, had become an impossibility—the pope vetoed it.

The unfortunate monk was bound to believe that he would be forever damned if he dared to accept as a gospel truth the Word of God which says:—

“Propter fornicationem antem, unusquisque uxorem suam habeat, unaquaque virum suum habeat. (Vulgate Bible of Rome.) Nevertheless to avoid fornication let every man have his own wife, and let every woman have her own husband.” (1 Cor., vii.: 2). That shining light which the Word contains and which gives life to man, was entirely shut out from brother Mark. He was not allowed to know that God himself had said, “It is not good that man should be alone, I will make him an help-meet for him,” (Gen. 2: 18). Brother Mark was endowed with such a loving heart! He could not be known without being loved; and he must have suffered much in that celibacy which his faith in the pope imposed upon him.

Far away from the regions of light, truth and life, that soul, tied to the feet of the implacable modern Divinity, which the Romanists worship under the name of Sovereign Pontiff, was trying in vain to annihilate and destroy the instincts and affections which God himself had implanted in him.

One day, as I was amusing myself, with a few other young friends, near the house of brother Mark, suddenly we saw something covered with blood thrown from the window, and falling at a short distance from us. At the same instant we heard loud cries, evidently coming from the monk’s house: “O my God! Have mercy on me! Save me! I am lost!”

The sister of brother Mark rushed out of doors and cried to some men who were passing by: “Come to our help! My poor brother is dying! For God’s sake make haste, he is losing all his blood!”

I ran to the door, but the lady shut it abruptly and turned me out, saying, “we do not want children here.”

I had a sincere affection for the good brother. He had invariably been so kind to me! I insisted and respectfully requested to be allowed to enter. Though young and weak, it seemed that my friendly feelings towards the suffering brother would add to my strength, and enable me to be of some service. But my request was sternly rejected, and I had to go back to the street among the crowd which was fast gathering. The singular mystery in which they were trying to wrap the poor monk, filled me with trouble and anxiety.

But that trouble was soon changed into an unspeakable confusion when I heard the convulsive laughing of the low people, and the shameful jokes of the crowd, after the doctor had told the nature of the wound which was causing the unfortunate man to bleed almost to death. I was struck with such horror that I fled away; I did not want to know any more of that tragedy. I had already known too much!

Poor brother Mark had ceased to be a man—he had become an eunuch.

O cruel and Godless church of Rome! How many souls hast thou deceived and tortured! How many hearts hast thou broken with that celibacy which Satan alone could invent! This unfortunate victim of a most degrading religion, did not, however, die from his rash action; he soon recovered his usual health.

Having, meanwhile, ceased to visit him; some months later I was fishing along the river in a very solitary place. The fish were abundant, and I was completely absorbed in catching them, when, on a sudden, I felt on my shoulder the gentle pressure of a hand. It was brother Mark’s.

I thought I would faint through the opposite sentiments of surprise, of pain and joy, which at the same time crossed my mind.

With an affectionate and trembling voice he said to me, “My dear child, why do you not come to see me any more?”

I did not dare to look at him after he had addressed me these words. I liked him on account of his acts of kindness to me. But the fatal hour when, in the street before the door, I had suffered so much on his account—that fatal hour was on my heart as a mountain which I could not put away—I could not answer him.

He then asked me again with the tone of a criminal who sues for mercy; “Why is it my dear child, that you do not come any longer to see me? You know that I love you.”

“Dear brother Mark,” I answered “I will never forget your kindness to me. I will forever be grateful to you; I wish that it would be in my power to continue, as formerly, to go and see you. But I cannot, and you ought to know the reason why I cannot.”

I had pronounced these words with down-cast eyes. I was a child, with the timidity and happy ignorance of a child. But the action of that unfortunate man had struck me with such a horror that I could not entertain the idea of visiting him any more.

He spent two or three minutes without saying a word, and without moving. But I heard his sobs and his cries, and his cries were those of despair and anguish, the like of which I have never heard since.

I could not contain myself any longer, I was suffocating with suppressed emotion, and I would have fallen insensible to the ground if two streams of tears had not burst from my eyes. Those tears did me good—they did him good also—they told him that I was still his friend.

He took me in his arms and pressed me to his bosom—his tears were mixed with mine. But I could not speak—the emotions of my heart were too much for my age. I sat on a damp and cold stone, in order not to faint. He fell on his knees by my side.

Ah! if I were a painter I would make a most striking tableau of that scene. His eyes, swollen and red with weeping, were raised to heaven, his hand lifted up in the attitude of supplication; he was crying out with an accent which seemed as though it would break my heart.

“Mon Dieu! Mon Dieu que je suis malheureux.”

My God! My God! what a wretched man I am!

The twenty-five years that I have been a priest of Rome, have revealed to me the fact that the cries of desolation I heard that day, were but the echo of the cries of desolation which go out from almost every nunnery, every parsonage and every house where human beings are bound by the ties of the Romish Celibacy.

God knows that I am a faithful witness of what my eyes have seen and my ears have heard, when I say to the multitudes which the Church of Rome has bewitched with her enchantments. Wherever there are nuns, monks and priests who live in forced violation of the ways which God has appointed for man to walk in, there are torrents of tears, there are desolated hearts, there are cries of anguish and despair which say in the words of brother Mark:

“Oh! que je suis malheureux!”

Oh! how miserable and wretched I am!