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 1 2 3 
 
 1 
 
 2 
 
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 4 
 
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 6 
 
^v 
 
 FRon 
 
 TO 
 
 r' ATHOLicisn 
 
 o« THE TRUTH 
 
 SHALL MAKE YOU FREE. 
 
 ..The cncen of .ho. .hat afflic, ,hee shall come bow.ng down .o 
 ,hee ; and al, .ha, slandered .hee shall worship ,he ^^^^^^^'J^l''^^ 
 and shall call .hee .he Ci.y of .he Lord, .he Sion of .he Holy One 
 
 Israel."— /5y4M/^/ L^- ^'^• 
 
 PAHPHLET No. 1. 
 
 THE CATHOLIC TRUTH SOCIETY 
 
 ST. THOMAS BRANCH. 
 
 LONDON : 
 
 The Catholic Record Print. 
 
 1897. 
 
LIST OF OFFICERS FOR I897. 
 
 ST. THOHAS BRANCH, 
 
 CATHOLIC TPUTH SOCIIzTY. 
 
 President, REV. WM. FLANNERY, D.D. 
 Vice-President, S. B. POCOCK. 
 Chaplain, REV. WM. FLANNERY. D.D. 
 Corresponding Secretary, W. B. WA TERBURY. 
 Secretary- Treasurer, NORBERT AMYOT, M. D. 
 
 EXECUTIVE COnniTTEE. 
 
 D. J. DONAHUE, 
 
 County Crown Attc-vey, 
 J. RIVARD, ESQ. 
 
 J. BUTLER, ESQ. 
 
 P. B. REATH, ESQ. 
 
 P. L. M. EG AN, ESQ. 
 D. BARRETT, ESQ. 
 
 THE OBJECTS OF THE SOCIETY ARE: 
 
 1. To disseminate among Catholics small and cheap devotional 
 
 works. f 
 
 2. To assist the uneducated poor to a better knowledge of their 
 
 religion. 
 
 3. To spread among Protestants information about Catholic 
 
 truth. 
 
 4. To promote the circulation of good, c.ieap and popular Catholic 
 
 books. 
 
PI?l:r/\CI:. 
 
 IT is well known that throughout the Anglican body the number of con- 
 verts to the Catholic Church is yearly increasir'c: by leaps and bounds. 
 The annual ratio is ever expanding, and so great has it become that it 
 is no longer possible in England to even record the principal names. Many 
 are the reasons given by these converts for their change of faith, for " all 
 roads lead to Rome," but it is more than likely that not a few of them 
 have been set a-thinking very seriously by the considerations mentioned in 
 the following pages, written by a member of the Catholic Truth Society of 
 St. Thomas. 
 
 ri^on 
 
 ANGLICANISM TO CATHOLICISM. 
 
 (( -1 
 
 FHE Ti^UTH SH/\LL HAKE YOU ri^lzC." 
 
 "B' 
 
 Fmm The Catholic Record, October 30th, 1897. 
 
 ready ■^^always to give a reason for the hope that is in you." 
 (I. Peter, iii., 15.) That was the burden of the sermon 
 preached one fine Sunday morning some few years ago by 
 my Anglican rector. He was an earnest, godly man, accord- 
 ing to his lights. The sermon was not eloquent, but it was forceful, and 
 made an impression upon my mind. Why was 1 an Anglican ? I asked 
 myself. Could I give an enquirer a precise idea of what my Church's 
 doctrines were ? And yet the question seemed absurd. Had not I listen- 
 ed diligently to at least six sermons per month ever since I could remem- 
 ber, and until I was over thirty years of age ? Had I not been a Sunday 
 school student, and, later, a teacher, for many a year ? And yet here was 
 I asking myself "what does the Church of England teach? On what 
 grounds does she spurn the "dissenters" and persistently combat the Catho- 
 lic Church?" The more I thought of it the more I saw the necessity, 
 
nay, the duty, of complying with the apostolic injunction to be able to give 
 a reason for the faith that was in me. 
 
 I went to my pastor, and by his instructions I set to work to master 
 the principles of the Book of Common Prayer. How 1 did marvel at some 
 of the contents of that Book, especially at the Calendar, Precepts of the 
 Church, Rubrics, Occasional Services, and the Thirty-nine Articles of 
 Religion ! I had certainly never noticed many of these things before, nor 
 had my attention ever been directed to them either at home, in Sunday 
 school, or from the pulpit ! So surprised was I at what I read that 1 asked 
 several prominent laymen if they had ever noticed, or could explain, them. 
 None of them could give me any assistance worth mentioning, and most of 
 them stared at my questioning 'n mild amazement. In one sense I felt 
 relieved. After all, I was not the only one who was supposed to know, but 
 knew not the position and teachings of his Church. There were others. 
 
 But this position could not satisfy. After my surprise had somewhat 
 abated, I determined to investigate the whole position. Evidently most of 
 the laity did not know exactly, nor care, what their Church taught. But 
 the clergy, I thought, would help me, nay, they would rejoice at my efforts 
 to shake off indifference. They, at least, would have their Prayer Book 
 doctrines at their fingers' ends. 1 would begin at the beginning of the 
 book, note down every doctrine, practice, rubric, and expression which 
 needed explanation, or seemed obscure, take this list to my pastor — who, 
 by the way, was a Low Churchman — and ask for information. His replies 
 to my queries were substantially as follows ; 
 
 " The Prayer Book calls the Virgin Mary ' Our Lady,' but this is a 
 relic of Popery. The same may be said of the term ■ matins ' for Morn- 
 ing Prayer. But no loyal churchman should now tolerate the revival of 
 these Romanizing expressions. Strictly speaking, none of the saints and 
 martyrs mentioned in our Calendar were Anglicans. They were all 
 Catholics, and a number of them, indeed, were Popes. No doubt, how- 
 ever, some of them were good people in their way, and others may never 
 have existed. It is not customary now, or useful, to keep up most of the 
 old festivals in the Calendar, such as the Annunciation, the Purification, 
 the Conception, and such like. The people would not attend such services 
 anyway. I have no idea what the words • sapientia,' set down for 16th 
 December, refer to; nor am I clear as to what ' Invention of the Cross' 
 has to do with May 3rd, or ' Holy Cross Day' with i4th September; nor 
 yet why there should be ' Feasts of the Nativity ' of the Virgin Mary and 
 John Baptist, and none similar for Paul and Peter. I doubt if one clergy- 
 man in a dozen in our Church knows the raison d'etre of these things or 
 pays any attention to them." 
 
 " There is also a ' Table of vigils, fasts, and days of abstinence to be 
 observed in the year.' Perhaps it might be well to obey this, but I cannot 
 say off-hand how you should set to work to keep either a vigil or a fast ; 
 and I do not think the Church even tells us anywhere what to ' abstain ' 
 from particularly. You must use your own judgment. Public prayers in 
 the church are indeed ordered to 'oe said "daily," and the Litany on Wednes- 
 
days and Fridays, but we have somehow given that good custom up. The 
 banns of marriage also should be called, but the people generally won't let 
 us obey this direction any more. Outsiders who are known to be uncon- 
 firmed, and even unbaptized, are often nowadays admitted to Holy Com- 
 munion, which I must confess is a little lax ; and I am aware that sextons 
 have often been allowed to consume and even otherwise make away witn 
 what remains of the consecrated bread and wine, which is contrary to 
 propriety and the Church's laws. 1 also know that the laudable practice 
 of the ' Churching of Women,' though enjoined by the Prayer Book, has 
 been allowed to become largely unobserved. We have, in fact, dropped 
 these and many other good ancient Christian rules, and have, 1 fear, lost 
 the art of discipline." 
 
 1 had asked my pastor for bread, and he gave me this stone. 1 was 
 well-nigh discouraged. I could not understand how the contents of our 
 Book of Common Prayer could be called useless, and even wrong. Nor 
 could I comprehend the ignorance of much of its contents displayed by one 
 who had vowed to explain and defend it. Worse still. 1 was assured that 
 the Church had " lost the art' of enforcing its own laws and doctrines! 
 I had a whole sheaf of questions yet to propose, but concluded I would 
 take them to another nergyman of my Church for solution, hoping for 
 better success. 
 
 This time I enco intered one who called himself " an old-fashioned 
 High Churchman," which is much the same as saying he was a modern 
 Broad Churchman — one who held "moderate" views. I repeated the 
 same questions, and found he half approved and half disapproved of the 
 whole lot. Truly he was " moderate." I had heard often of parsons who 
 were called "safe " men, and here 1 found one. These matters, he said, 
 were good in themselves, no doubt ; but I got little real information. The 
 main things, after all, 1 was told, were the Bible, the creeds, the his- 
 toric episcopate, and peace in the Church at almost any reasonable price, 
 based on compromise. 
 
 All this was very plausible, but it was hazy. I wanted something 
 more definite. In answer to questions he stated that the very first rubrical 
 directions in the Prayer Book (known as the "Ornaments Rubric") were 
 fast causing the ruin of the Church, and bid fair to smash it. They were 
 too "extreme" — that is to say "Popish." He admitted that the Book 
 sanctioned auricular confession, but deprecated its revival as a general 
 practice. He had not adopted it with his flock, nor did he intend to. In 
 fact, his own Bishop had a horror of it, as well as of all recent revivals of 
 the ceremonial of the time of King Edward VI. He did not pretend to be 
 a priest himself, though the Prayer Book gave him that title, and he con- 
 sidered said ceremonial to be superstitious and useless. I pointed out that 
 Article 36, which is one of the Thirty-nine Articles of Religion laid down 
 in the Prayer Book, had been solemnly subscribed to both by himself and 
 his Bishop at their ordination, and that Article plainly declared that such 
 ceremonial was "lawful, neither hath It anything that of itself is super- 
 stitious and ungodly;" to which he replied that very many clergyman now- 
 
adays paid litile respect to the Thirty-nine Articles of Rehgion, and only 
 assented to them at ordination reluctantly, and as a matter of form, which 
 could not well be avoided. Besides, they only bound the clergy, and I as 
 a layman, need not believe them unless I chose »o do so i 
 
 I was getting completely bewildered by this time, it was becomine 
 very plain that 1 would have to look elsewhere for a dear, connected 
 exposition of what I was called upon to believe and uphold for my souls 
 welfare. However 1 ventured one or two more references to the Prayer 
 Book, and he replied as follows : ^ 
 
 l.H. ;n^°- ^'! f o^^^i ? '^^'"^ ^^^^ ^^ ^""^ commanded to recite pub- 
 licly the .reed of St. Athanasius on some fourteen chief holydays of the 
 year, but half our congregations would bolt if we tried that. It is too Cath- 
 olic, and especially some of its clauses too • damnatory ' to suit the present 
 
 SoTnf°h°"' ^T". .''.r '^"'^ '''' '^'' ^'^hops enforce this rue 
 Sorne of them, indeed dislike it. and others dare not press the point, nor, 
 
 in short, many other of the Church's laws." * 
 
 . , A/ "^^fers were getting more confused and complicated as I pro- 
 ceeded. I threw up my studies for the time being. Later on 1 happened 
 across a Ritualistic clergyman. He ■• held forth •' to me on ApostoHc 
 succession and the Ornaments Rubric (already alluded to); to my intense 
 amazement characterized Luther. Knox. Cranmer, Henry VIII and other 
 eaders of the Reformation, as •• villians.- and wound up wltl a reference 
 to tne authority of '.our Holy Mother the Church of England ' 
 
 1 asked him a few questions also. He assured me the Church had 
 
 that was the first I had heard of it-in fact, had always heard it con- 
 aemned-he cited the following words from the Litany: •' Remember not 
 
 fhh?"' ..'"''"', "°'' ^^^ °^f '''''' °f our forefathers, etc. ' which I 
 thought rather weak as a prayer for the dead ; said the Church upheld the 
 meTn?t°J' ' Real Presence of Christ's Body and Blood in the sacra 
 rTi. H . 1 ',^''PPY= and tried to explain away the "black letter" 
 
 av atS'^ P'".f ^"^ ''P^'^'^'y ^^^'^''^^ ^^'- ^ "R^^l Absence.- by 
 saying that it was there as a result of heretical German and Swiss interfer- 
 ence with our Church I Asked if it was right to invoke the prayers of si nts 
 tTmiHlv^ I ^^T'i''^ '^^' '^^ ^'^"^^'^ ^^^ ^^^^^^ to [each it. buThe 
 veT " milkT K f ^ " ^^V'^^' ?"^ ^^"P^"*-^' y^^ ^^ ^^'^ "°t Pleach it 
 
 mit^d tZt th. Th f • ^°" a"^''; ^' '"'^ ^"^'""S'y- And finally he ad- 
 mitted that the Thirty-nine Articles were a great trial to all true churchmen 
 whowere qu te ustified in regarding them as our - forty stripes Tave 
 
 miLH~h?r" u- "P°". '^^ long-suffering Church unaccountably per- 
 mitted by God in His wisdom. ^ 
 
 .ci. i f ^uT-"^ '^ ^f ^ "°''^' '^^^ t° "^^' ^nd a trial to my faith, to be 
 asked to believe that God permitted false doctrines to oust the true in 
 His Church, and thus mislead a whole people for the goou of that peoole • 
 in fine, making God the author of sin 1 P P ' 
 
 , ocf "^.^'^° T^ "^^ ""^^^ '" ^'^ ministrations such accessories as candles 
 vestments and crucifixes. He had not adopted incense, holy waterand 
 
sacred oils, as the people— and his Bishop— would not permit them, but he 
 hoped for better times! Meantime, he counselled full reliance upon the 
 apostolic wisdom of the grand old Church of England, True, she had her 
 miseries, but she was all right, and as Article 20 says, she "hath authority 
 In controversies of faith," and would doubtless settle all these points 
 some day. I asked him if her claim to possess final authority meant 
 something similar to the Roman Catholic doctrine, namely, that she is 
 infallible and unable to teach what is untrue. Upon his reluctant admis- 
 sion that she might possibly err in so all-important a matter as eternal 
 salvation, I pointed out that we surely ought not to be asked to stake our 
 immortal souls on teachings that might be false, nay, were false, according 
 to his views on some very important points in the prayer-book. 
 
 I had set out in earnest to make a study of the teachings of my Church 
 with a view to defend her. and here was the puzzling result ! Nowhrfere 
 could I find reasonable certainty as to faith, yet i knew that " without faith 
 it is impossible to please God." Nowhere could I find her ministers agreed 
 upon all-important points. Surely I would have been justified had I said 
 to each of them in turn. "Art thou a master in Israel and knowest not these 
 things?" (S. John 3. 10.) The only logical conclusion I could come to 
 was that the Church of England was a great City of Confusion, out of which 
 I must hasten at all costs. But where to? The other leading denomin- 
 ations, of which she is the mother, I found on examination to be fully as 
 illogical and inconsistent, but mostly upon other grounds, which it would be 
 easy to enumerate had I the space. Many of my own relatives being 
 members of these denominations, it did not take long to discover that not 
 one of them was quite sure just what his sect does teach, or what to 
 think himself about sundry important doctrines. As one instance only, I 
 could not find one who could give me a really satisfying and substantial 
 reason why he rested from work- on., and kept holy, the first day of the 
 week instead of the seventh day. as Christ and the Apostles invariably did. 
 Surely it is important, and an '-essential" that we should know why we 
 constantly break and ignore one of the ten solemn commandments of God 
 delivered in tones of thunder from Mount Sinai I 
 
 What was I to do now ? I could only pray to God to lead me by His 
 " kindly light." and He did in his mercy lead me. With many qualms of 
 prejudice and very great reluctance, I resolved to probe into the doctrines 
 and practices of the great C-thdic Church. With foolish timidity I kept 
 away from all Catholics of every description, and confined myself to books 
 picked up here ?-d there. By chance I ran across a pamphlet called 
 " Claims of Anglicanism." by Rev. Father Davis, of Madoc, Ont. I also 
 found a very complete exposition of Catholic teachings in Di Bruno's 
 "Catholic Belief." sold by D. & J. Sadlier & Co.. Toronto. These and 
 other authorized books of the Church were examined carefully, and after 
 testing Catholic doctrines and practices by Scripture, history, reason and 
 common sense, and finding them to my surprise and delight to be one 
 beautiful, harmonious whole, I presented myself to a certain good priest for 
 reception into the Church. To my great chagrin, 1 was refused. "Wait," 
 
he said: "bide your time, test further, probe deeper, make very 
 sure pray yet again for light and grace. Holy Church does not 
 need you. nor even any whole nation or race, but all men need her, and 
 when you are quite certain that nothing more remains to be said, and your 
 faith and humility of heart are become as pure and child-like as possible, 
 she will lovingly clasp you to her maternal bosom." 
 
 I waited, and prayed, and studied, finding new harmonies, new treas- 
 ures, every day and eventually had the great happiness of enter- 
 ing safely the One True Fold. It may be contended that some of 
 the discrepancies I noticed between Anglican teaching and practice 
 are small matters. Perhaps so. but others of them are of supreme 
 mportance and still others I have s!nce discovered beside which, 
 those already mentioned, are mostly of minor account. Hence. I have 
 ten wondered how I could have so long failed to observe at least the more 
 glaring ones and can only plead that i. in common with most Protestants 
 took everything for granted to such an extent that my eyes were, like 
 baul s bedimmed with scales of prejudice. Old friends, while giving me 
 credit for sincerity, predicted that after a short experience in the Catholic 
 .Tu u u° , sP«ed"y "-etrace my steps. On the contrary. I found that 
 the half had not been told me." and that, like the painted windows, she 
 was even more beautiful from within than from without; and I can thank- 
 fully testify that 1 have never had one single doubt, because I could never 
 discover one single flaw. 1 found her a •• glorious Church, without spot or 
 wrinkle, or any such thing." (Eph. v. 27). Some bad Catholics I found, 
 indeed, but even they cling to her skirts, and she. In her motherly mercy 
 does not cast them cff, praying and hoping for their repentance. But the 
 masses of her children, from the prince to the son of toll, know in whom 
 and in what they believe, and are struggling to serve God. amid trials and 
 persecutions, in every tribe, and tongue and nation. The so-called -yoke 
 the Catholic Church " I found to be easy, and its burden light, instead 
 of servile bondage I found liberty, and was at last enabled to appreciate 
 the saying of our Lord, •• Ye shall know the truth and the truth shall make 
 you free. (St. John, 8, 32.) 
 
 m^ The pamphlets of the Catholic Truth Society are but brief simple 
 aids towards the removal of prejudice regarding Catholicity. They cover 
 all the leading points of doctrine and practice. Single copies 5 cents 
 mailed free ; any seven by mail 25 cents. Send for Catalogue More 
 complete instruction can be found in •' Faith of Our Fathers." 50 cents- 
 •'Catholic Belief," 40 cents; "Plain Facts for Fair Minds," 15 cents' 
 to be had of Thomas Coffey. Catholic Record, London. Ont or of the 
 Secretary Catholic Truth Society. St. Thomas. Ont 
 
 ;n