PETER’S DENIAL

In his pilgrimage in the Holy Land, our Holy Father the Pope followed the itinerary of the Hebrews by passing through Jordan. He followed and imitated even more closely Simon Peter entering Caiaphas’ court and denying his Master there. The Pope did so not out of cowardice, but to stick to the rule of his system.

IN JORDAN

In Jordan, the Pope could count on the warm welcome of the Christians, whose community enjoys real freedom and the respect of the King, although he is Muslim. In the airplane that took him to Amman, the Pope declared to journalists that he was coming as a « pilgrim of peace », as a « spiritual force », with the weapons of religion alone. But what religion? The Jewish religion, the Catholic religion, or the Muslim religion?

All three!

Upon his arrival at Amman Airport on 8 May, he pronounced an important profession of faith and hope in this new religion:

« Religious freedom is, naturally, a fundamental human right, and my fervent hope and my prayer are that respect for the inalienable rights and the dignity of each man and woman may always be better affirmed and defended, not only in the Middle East but throughout the world. »

« Naturally », as though it was self-evident! Here the Holy Father counted on a general, universal agreement regarding « religious freedom » described as a « fundamental human right ». In reality, his affirmation was based on the conciliar “declaration” Dignitatis humanæ, which was the object of a heated controversy at the Council until the last day, 7 December 1965, when seventy Fathers persisted in voting against it. At the end of four sessions, the Council was still searching for a single argument on which this novelty – religious freedom – could be solidly based in the Catholic Faith.

Actually, Benedict XVI « declared » there, after he got off the airplane, something that is totally injurious to his God and Saviour, and totally contrary to his own mission of universal salvation that he received from the very lips of Our Lord Jesus Christ on the day of His glorious Ascension: « Go out to the whole world; proclaim the Good News to all creation. He who believes and is baptised will be saved; he who does not believe will be condemned. » (Mk 16:16)

The first consequence that flows from this commissioning is that there is nothing better, more divine, more promising but also more required than adhering to the Catholic Church in order to merit eternal life. No coercion of any sort, be it familial, social, or political, can be exercised without crime against this full freedom of adhering to Jesus Christ.

The second consequence is that the Church of Jesus Christ cannot recognise any right to the other religions or irreligions. Of course, the Church forces no one to work out his salvation against his erroneous, deceived conscience, but she is entitled, and it is even her duty to enlighten him, to disabuse him.

In accordance with the conciliar “declaration” Nostra ætate, Benedict XVI did just the opposite:

« My visit to Jordan gives me the fortunate opportunity to express my deep respect for the Muslim community, and to pay tribute to the decisive role that His Majesty the king plays in advocating better understanding of the virtues proclaimed by Islam. »

The first denial.

The next day at Mount Nebo:

« From the beginning, the Church in this land has commemorated in her liturgy the great figures of the Old Testament as a sign of her deep consciousness of the unity of the two Testaments. May our encounter today inspire in us a renewed love of the writings of the Old Testament and the desire of overcoming all the obstacles to reconciliation between Christians and Jews [by the Jews’ conversion to the New Testament, which the Pope just proclaimed inseparable from the Old Testament? No! but] in mutual respect and cooperation in the service of this peace to which the Word of God calls us! »

Pope Benedict XVI thus extended well beyond the Catholic Church’s internal quarrels “the hermeneutic of continuity” that is dear to him, so far as to abolish the rupture between the synagogue and the Church that has marked nineteen centuries of history before the Second Vatican Council.

Before the Christians at Madaba, where he laid the foundation stone of a university, he gave himself over to giving a severe warning: « religion », which he defined as one of the « expressions of our quest for truth », can become the worst thing when it is « corrupted ». To whom was this warning addressed, and to what “corruption” was he referring? Prince Ghazi, who welcomed the Pope in the Al-Hussein-bin-Talal mosque, clearly specified it by evoking… the Crusades! The Saracens’ pride rose to its zenith as a result. The director of the Évry mosque was beside himself with joy: « I was impressed by the Pope’s words on reason and truth: he did not speak about “Christian reason”, but about “human reason”. It is an act of openness. I was very appreciative of this attitude of dialogue, which is in stark contrast to the tone of the unfortunate speech of Regensburg. Benedict XVI preferred to speak about “respect” between our two religions rather than “tolerance”, which is a word that I do not like, which implies an inequality, a difference. »

It implies far more. Benedict XVI placed Islam above our religion: « In fact, Christians speak about God, among other ways (?), as creative Reason, who organises and governs the world. God makes us capable of participating in His reason and thus in accomplishing, in accordance with it, that which is good. » But Muslims do much better: they « worship God, the Creator of heaven and earth, who spoke to humanity ». To whom? To Mohammed? In the Qur’an? Then, we must all become Muslim!

The disillusioned conclusion of Fr. Francis Shahim, a Jordanian parish priest who did not conceal his disappointment, was: « I hope that Christians will listen to the spiritual message, but here, everyone is expecting a political stand with regards to Israel. » A nun with a predestined name, Sister Carmel, from Lebanon, was expecting for her part, a religious, i.e., Catholic stand. She did not conceal her disapproval: « Dialogue, I do not believe in it! They are our neighbours, and we love them, but their prophet tells lies! » La Croix’s special correspondent concluded: « Without a doubt, theological dialogue with Islam is not the priority of the Eastern Christians, who need above all to feel strengthened in their faith and their existence. »

Finally, the well-applauded profession of Catholic faith did not come from the Pope on Saturday, but from the Catholic Greek-Melkite patriarch, Gregory III, when he proclaimed in the presence of the Holy Father:

« Palestine is the homeland of every Christian, because it is the land of Jesus and Mary. »

You can read and re-read the speeches that our Holy Father Pope Benedict XVI gave, these two blessed names of Jesus and Mary are for all intents and purposes absent, in accordance with the spirit of Vatican II; for since 7 December 1965, the cult that the Pope renders is to « women » and « every human person »:

« By her public expression of respect towards women and her defence of the innate dignity of every human person, the Church in the Holy Land can make an important contribution to making strides towards a true humanist culture and to the building of the civilisation of love. »

Jesus and Mary? He does not know them! This is the second denial.

IN ISRAEL

At the Dome of the Rock, Pope Benedict XVI said to Muslims: « Dear friends, I came to Jerusalem for a pilgrimage of faith. » He did not specify which « faith » is his. « I thank God for this occasion that is given to me to meet you as Bishop of Rome and successor of Peter the Apostle [thus, Vicar of Jesus Christ?], but also as son of Abraham, in whom “all the families of the earth will be blessed”. »

The promise that was made to Abraham is valid for the descendents of Isaac, the son of the free woman, and not for the descendents of Ishmael, the son of the slave woman whom he was ordered to turn out (cf. Ga 4:21-31). The Arabs are the descendents of Ishmael. The Pope thus entered into the viewpoint of the Qur’an, the author of which transferred the Covenant and the promise to the children of Ishmael (Sura II, 124-129).

« I assure you that the Church ardently desires to cooperate in the welfare of the human family. She firmly believes that the fulfilment of the promise made to Abraham is universal in its scope, encompassing every man and every woman, regardless of his origin or social status [or religion?]. While Muslims and Christians pursue the respectful dialogue that they started, I pray that they seek to understand how the oneness of God is linked in an inextricable way to the unity of the human family. »

As for Islam, it found out long ago « how the oneness of God is linked in an inextricable way to the unity of the human family ». All that remains for it to do is to convince the rest of the world… by fire and sword! This is precisely what makes ineffective the prayer of the successor of St. Peter, who descended from the esplanade of the mosques in order to pray before the west wall of the Temple:

In front of the Wailing Wall, he murmured in Latin: « May peace reign in your walls, prosperity in your palaces! » (Ps 122), before slipping between the stones there a prayer for peace addressed « to the God of Abraham, Isaac and Jacob », in which he united « Jews, Christians and Muslims ». Then, he should have written « to the God of Abraham, Ishmael, Isaac and Jacob »…

Peace? Yes, it reigns at Jerusalem, because the Israeli army is on a war footing.

The esplanade of this Wall, where usually a crowd of Jews jostle each other, was deserted. But soldiers were everywhere, on every rooftop, every terrace, while the Pope advanced alone to pray before the vestiges of a Temple that the “Presence” (shekina) of God deserted twenty centuries ago…

In the afternoon Benedict XVI assured the Christians whom he was to meet in the valley of Josaphat: « You are not forgotten », contrary to what some were beginning to think!

It is true that Christians are an insignificant quantity: gathered around the Pope, they were three thousand, as they were twenty centuries ago (Ac 2:41)! They numbered perhaps five thousand at Bethlehem and thirty thousand at Nazareth.

On Manger Square, where he gave a homily, the Pope declared: « Christ brought a Kingdom which is not of this world, yet a Kingdom which is capable of changing this world, for it has the power to change hearts, to enlighten minds and to strengthen wills…“Do not be afraid!” This is the message that the Successor of Saint Peter wishes to leave with you today, echoing the message of the angels and the charge which our beloved Pope John Paul II left with you in the year of the Great Jubilee of Christ’s birth. »

In March 2000, the success of John Paul II’s “pilgrimage” in fact seemed to be a happy omen for the « peace » that the Israelis and Palestinians were on the verge of signing with the encouragement of Bill Clinton. Six months later, however, the second Intifada broke out, lighting a fire that threatens to cause unrest throughout the whole world. But John Paul II had not invoked the Immaculate Heart of Mary…

IN GALILEE

« Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles the people who sit in darkness have seen a great light; on those dwelling in a land overshadowed by death light has arisen. » (Mt 4:15-16)

St. Matthew begins the account of Our Lord’s public life by quoting this oracle of Isaiah. Pope Benedict XVI, faithful to his religion of the “three monotheisms” that he invoked on Mount Nebo, at the Wailing Wall, and in the mosques of Amman and the Dome of the Rock, appealed « to our common faith in the unique God, Father [of Jesus Christ? No, but] of the human family ».

He asked this « human family », which is torn by fratricidal wars, « to work to build bridges », not walls, « and to find ways to live peacefully together ». But he did not indicate the infallible « way » to attain this goal, the only « way » that all his predecessors knew and pointed out, and again especially the « way » that Pius X indicated against the pacifist chimera of the Sillon:

« True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realisation of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors.

« Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them […]. »

« Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in Heaven: the royal way of the Cross. » (n° 42)

On the contrary, Benedict XVI diverted the « religious leaders of Galilee » from this royal way when he declared to them:

« Our different religious traditions each have a powerful potential to promote a culture of peace, especially through teaching and preaching the deeper spiritual values of our common humanity. By moulding the hearts of the young, we mould the future of humanity itself. Christians readily join Jews, Muslims, Druze, and people of other religions in wishing to safeguard children from fanaticism and violence while preparing them to be builders of a better world. »

It is precisely such a project that St. Pius X condemned a hundred years ago in his Letter on the Sillon:

« But all of us, Catholics, Protestants and Free-Thinkers, Marc Sangnier proclaimed, will have at heart to arm young people, not in view of the fratricidal struggle, but in view of a disinterested emulation in the field of social and civic virtues. » (quoted by St. Pius X in no 34)

The holy Pontiff foresaw: « the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the “Kingdom of God”. – “We do not work for the Church, we work for mankind.” » (no 39)

The third denial, which is merely the consequence of the first two, is contained in this act of the Pope holding the hands of the Jewish and Muslim leaders, raising their arms towards the sky as though it were a rehash of the day of Assisi, and in an explicit will to pay no heed to the warnings of St. Pius X who condemned those who « ask all those who want to change today’s society in the direction of Democracy, not to oppose each other on account of the philosophical or religious convictions that may separate them, but to march hand in hand, not renouncing their convictions, but trying to provide on the ground of practical realities, the proof of the excellence of their personal convictions. Perhaps a union will be effected on this ground of emulation between souls holding different religious or philosophical convictions. » (n° 33)

Benedict XVI believes that he can give doctrinal arms to this old, apostate dream by linking “monotheism” and “peace” with reason as the middle term:

« As believers in the One God, we know that human reason is itself a gift from God and that it rises above the loftiest heights when it is enlightened by the light of divine truth. »

Read, re-read these speeches; they empty the Cross of Christ of all its meaning, of Christ, who declared Himself the light of the world: « I am the light of the world. Whoever follows Me will not walk in darkness, but will have the light of life. » (Jn 8:12)

« Can we thus create places, Benedict XVI asked, oases of peace and profound meditation where the voice of God can be discovered in the heart of universal reason? » As though Jesus had not said: « I am the way, the truth, and the life. » (Jn 14:6)?

WHEN PETER TURNS BACK

Last May, we showed that the conversion to the full truth of Christ who died on the Cross and who rose from the dead in order to open Heaven to us and snatch us from Hell, was the only « bridge » capable of obtaining the much sought-after end. This end has already been reached at the risk of their lives by the “Christians who have come from Islam”. A book published in Italy under this title provides abundant accounts of it. (HIR no 80, May 2009, ® lien hypertexte SVP)

Roy H. Schoeman, an American Jewish convert to Catholicism, who was born in 1950 and baptised in 1992, has gathered together in “Honey from the Rock: Sixteen Jews Find the Sweetness of Christ” « sixteen accounts of fulfilling the faith of Israel in Christ », including his own. Judith Cabaud translated the book from English into French under the title: Le miel du rocher, Seize témoignages d’accomplissement de la foi d’Israël dans le Christ, François-Xavier de Guibert éd., 2008).

God’s promises are irrevocable – this was repeated to us often enough during the Council, with supporting quotations from chapter eleven of the Epistle to the Romans. But the aim was to flatter the Jewish people, whom St. Paul compared to « the cultivated olive tree on which was grafted a wild olive shoot that is the Gentiles ». They omitted to specify that « some of the branches had been cut off… » (verse 17), or that « they were cut off because of unbelief » (verse 20). This would be distressing and would make vain all attempts at “dialogue”, all mission to them if St. Paul had not announced in a prophetic way that « they also, if they do not remain in unbelief, will be grafted in, for God is able to graft them in again » (verse 23).

This is precisely the experience of the Jews whose stories fill the pages of this book. They consider themselves as « fulfilled Jews » rather than « converts », because they have not turned away from Judaism, but they entered into the Church, the fulfilment of Judaism, where they have been able to taste « the honey from the rock » that Yahweh promised to those who are faithful to His Covenant:

« Ah! even now if my people would listen, if Israel would walk in my paths,in a moment I would subdue their foes » by converting all of them. Yes, all, whether Iranians, Palestinians, Syrians…

« But Israel I would feed with the finest wheat, satisfy them with honey from the rock. » (Ps 81:14-17)

ALPHONSUS RATISBONNE: THE JEW CONQUERED BY OUR LADY (20 JANUARY 1842).

Honour to whom honour is due: the first chapter is devoted to the extraordinary conversion of Alphonsus Ratisbonne in the nineteenth century, « one of the most moving of modern times », Schoeman writes. He seems to be unaware of the role that Fr. des Genettes played in the revelation of the great miracle that Sister Marie-Angélique of the Cross recalled (L’abbé des Genettes, serviteur et apôtre de Marie, éd. CRC, 2000). She devoted two chapters of her beautiful book to this sensational conversion that was obtained through the intercession of the prayers of the Archconfraternity of Our Lady of Victories.

Alphonsus was born on 1 May 1814 in Alsace into a Jewish family. He was ten years old when his brother Theodore converted to Catholicism, entered the seminary, and was ordained a priest:

« Although I was young, Alphonsus related, my brother’s behaviour appalled me, and I took an immense dislike to his habit and his character. Having been raised in the midst of young Christians who were as indifferent as I was, I had, until then, neither sympathy nor antipathy for Christianity; but my brother’s conversion, which I considered an inexplicable extravagance, made me believe in the fanaticism of Catholics, and I loathed it. »

Early in life he was an orphan, heir to a rich patrimony. He intended to make the family bank his work and led a life of pleasure: « Although a certain natural sense of propriety kept me from disgusting pleasures and company, nevertheless, I only dreamed about parties and enjoyment, and I passionately indulged in them. Fortunately at that time a good work came to meet my need for activity: I eagerly took it to heart. It was the work for the regeneration of poor Israelites, as it is improperly called; for I understand today that it takes something other than money and charity raffles to regenerate a people without religion. »

He was engaged to a niece about whom he wrote, « Those who saw her know that it would be hard to imagine a more gentle, loveable, and gracious girl ». When the date for the marriage was set, « I believed that from then on there would be nothing lacking in my happiness ». But there was a fly in the ointment:

« There was only one member of my family whom I could not bear: my brother Theodore. » Alphonsus broke off all relations with him… « while he prayed for me! »

Nevertheless, although fearing neither God nor man, « I regarded my fiancée as my good angel; I often told her so. In fact, the thought of her raised my heart towards a God whom I did not know, whom I had never prayed or invoked. »

While waiting for the marriage, he took part in a pleasure trip in Italy. « I remember two odd incidents that marked the last days that preceded my departure; and today these memories deeply strike me. Before leaving on my trip I wanted to sign a great number of documents concerning the Société d’encouragement au travail. I postdated them to 15 January, and by dint of writing this date on masses of papers, I grew weary I said to myself when I put down my pen: “God only knows where I will be on 15 January, and whether that will be the day of my death!” On that day, I found myself at Rome, and that day would be for me the dawn of a new life! »

The second memorable circumstance was « the meeting of several distinguished Israelites who met to advise methods for reforming Jewish worship and harmonising it with the spirit of the age. I went to this meeting where everyone gave his opinion concerning the planned improvements. There were as many opinions as individuals; there was much discussion: all were things that suited to man, all were requirements of the times, all of them opinion dictated, all the ideas of civilisation were questioned. All sorts of considerations were put forward; the only one that was forgotten was God’s law. There was no question of it; I do not even know if the name of God was pronounced once, not the name of Moses, not the name of the Bible. »

A Vatican II before its day… among the Jews!

He embarked at Marseille travelling to Naples, and he put in at Civita-Vecchia: « When we entered the port, the cannon of the fort boomed forcefully. I inquired with a malicious curiosity about the reason for this noise of war in the peaceful lands of the Pope. I was told: “It is the feast of the Conception of Mary.” I shrugged my shoulders and did not want to debark.

He spent a month in Naples « in order to see and write up everything; above all, I wrote against religion and priests, who in this happy country seemed to be totally uncalled-for. Oh, how much blasphemy appeared in my diary! If I speak about it here it is to reveal how black my heart was. »

On 1 January 1842, he found himself, « I do not know how, he wrote, at the door of a church ». He entered: « Mass was being celebrated, I think. In any case, I remained standing, leaning against a column, and my heart seemed to open and breathe in an unknown atmosphere. I prayed in my own way without paying attention to what was going on around me. I prayed for my fiancée, for my uncle, for my deceased father. I also prayed for the good mother of whom I had been deprived when I was so young, for all those who were dear to me, and I asked God for some inspirations that might guide me in my projects for improving the lot of the Jews, a thought that constantly haunted me. »

The answer to this visible and true inspiration of the Holy Spirit would not be long in coming… But for the moment, « my sadness went away like a black cloud that the wind dissipates and blows far afield; and my whole inner self, inundated with an inexpressible calm, felt a solace similar to the one I would have felt if a voice had said to me: Your prayer has been answered! Oh yes, it had been answered a hundredfold and beyond all expectation, because the last day of the same month, I would solemnly receive baptism in a church in Rome! »

Through this means, he would « improve the lot of Jews » in this world and in the other, thanks to the Communion of the Saints.

He did not want to go to Rome.

« How did I end up going to Rome? I am unable to say how; I am unable to explain it to myself. I think I got lost; for instead of going to the ticket office for Palermo where I was headed, I arrived at the stagecoach office for Rome. I entered and bought a ticket. »

In the Eternal City, a series of providential encounters would « lead the impious young man to the knees of Mary », as Sr. Marie-Angélique writes (p. 272).

He met a childhood friend, Gustave de Bussières who invited him to dinner at his father’s home: « When I entered the sitting room, M. Théodore de Bussières, the eldest brother of this honourable family, was leaving. I was not personally acquainted with Baron Théodore, but I knew that he was a friend of my brother, who bore the same name. I knew that he had abandoned Protestantism to become a Catholic; this was enough to fill me with profound dislike. »

Nevertheless, Alphonsus unwillingly committed himself to paying him a visit, while saying to himself that it was « useless and a waste of time that I did not want to spare ».

He had in fact undertaken to visit « with monotonous admiration, the galleries, circuses, churches, catacombs, Rome’s innumerable splendours… »

Descending from the Capitol, he passed through the ghetto and waxed indignant: « What! I said to myself at the sight of this spectacle of misery. So this is this charity of Rome that is so loudly proclaimed! I shuddered with horror and wondered if for having killed a man eighteen centuries earlier, an entire people deserved such barbaric treatment and never-ending prejudice! Alas! I did not yet know this man and was unaware of the bloodthirsty cry that this people shouted, a cry that I dare not repeat here and that I do not want to say again. I prefer to remember this other cry uttered on the Cross: “Forgive them, O my God, for they know not what they do!”

« I reported to my family what I had seen and felt. I remember having written that I preferred to be among the oppressed than on the side of the oppressors. »

This fabulously wealthy bourgeois on a pleasure trip, « among the oppressed »! The chief rabbis of Jerusalem spoke the same language to Benedict XVI the other day at Jerusalem. The Holy Father himself could not make head or tail of it, no longer knowing who are “the oppressed” and who the “oppressors”, the Israelis or the Palestinians?!

« I returned to the Capitol, where there was much commotion at the Ara Cæli for a ceremony for the following day. I inquired what the reasons were for the preparations. I was told that the Baptism ceremony of two Jews was being prepared. I am unable to express the indignation that seized me when I heard these words; and when my guide asked me if I wanted to attend: “Me, I exclaimed, me, attend such an infamous deed! No, no, I could not keep myself from lunging at those conferring and receiving baptism!” »

Before leaving Rome, he had to pay the promised visit to de Bussières: « I considered Baron de Bussières a “true believer” in the malevolent sense that is given to this term, and I was most pleased to have the opportunity to harp on about the state of Rome’s Jews. That eased my conscience, but these grievances placed the conversation in the religious field. M. de Bussières spoke to me about the grandeurs of Catholicism. I answered with irony and imputations that I had read or heard so often. In the end I held back my impious verve out of respect for Madame de Bussières and for the faith of the two young children who were playing near us. »

« “Well, M. de Bussières said to me, since you detest superstition and profess such liberal doctrines [the clever man!], since you are such an enlightened freethinker, would you have the courage to submit yourself to a quite innocent trial?” »

– What trial?

– It would entail wearing an object that I am going to give you. Here it is! It is a medal of the Blessed Virgin. That seems quite ridiculous, doesn’t it? But as for me, I attach great value to this medal!

« The proposal, I admit, surprised my by its childish oddness. I was not expecting this conclusion. My first reaction was to laugh and shrug my shoulders, but it came to my mind that this scene would provide a delicious chapter in my impressions on my trip, and I agreed to take the medal as an exhibit that I would offer to my fiancée. No sooner said than done. The medal was placed around my neck but not without difficulty, since the loop was too small and the cord did not slip over my head. Ultimately, to find a way to wear it, I held the medal over my breast and exclaimed in a burst of laughter: “Ha! Ha! Now I am a Catholic, Apostolic and Roman!”

It was the Demon prophesying through my mouth ».

« M. de Bussières naively exulted over his victory and wanted to carry off all the advantages:

“Now, he told me, you must complete the trial. You must recite morning and evening the Memorare, a very short and very effective prayer that St. Bernard addressed to the Virgin Mary.

– What is your Memorare? I exclaimed; enough of this foolishness!”

« For at that moment, I felt all my animosity renewing itself in me. The name of St. Bernard reminded me of my brother who had written the story of this saint, a book that I had never wanted to read; and this memory in turn brought back all my resentment against proselytism, and Jesuitism, and those whom I called Tartufes and apostates.

« I asked M. de Bussières to leave it at that; and while I made fun of him, I regretted that I myself did not have a Hebrew prayer to offer him to make the contest even, but I did not have one and did not know any. My interlocutor insisted, however; he told me that by refusing to recite this short prayer, I made the trial null and void, and I thereby proved the reality of the voluntary obstinacy for which Jews are criticised.

« I did not want to attach too much importance to it, so I said: “Very well! I promise to recite this prayer. If it does me no good, at least it will do me no harm!” M. de Bussières went to get it and invited me to copy it out. I agreed on the condition, I replied to him, “I will give you my copy and keep the original”. My idea was to enrich my notes with this new written proof. »

When he returned to his residence, Alphonsus recopied the Memorare:

« Remember, O most Gracious Virgin Mary, that never was it known that anyone who fled to Thy protection, implored Thy help, and sought Thy intercession, was left unaided. Inspired with this confidence I fly unto Thee, O Virgin of virgins, my Mother, to Thee I come, before Thee I stand sinful and sorrowful. O Mother of the Word Incarnate! despise not my petitions, but in Thy mercy, hear and answer me. Amen. »

« I had copied St. Bernard’s words mechanically, almost without paying any attention to them. I was tired; it was late, I needed to take a rest. The next day, 16 January, I had my passport signed and finished my departure arrangements; but, on the way, I constantly repeated the words of the Memorare. Just how, O my God, did these words so deeply and firmly take over my heart? I could not help myself; they incessantly came back to me: I continually repeated them like these musical tunes that haunt and irritate you, but that you hum in spite of yourself, no matter what effort you make. »

At the end of the morning, Alphonsus went to M. de Bussières’ home « to bring back his perplexing prayer », and to take his leave. The latter was surprised: « It is odd that you are leaving Rome just when everyone is coming to attend the ceremonies at St. Peter’s! »

Ratisbonne replied that since all his preparations had been made, he could not delay his departure. « Nevertheless, he wrote, under an incomprehensible influence, I decided to extend my stay in Rome. At the entreaties of a man whom I scarcely knew, I granted what I would have stubbornly refused my closest friends and companions. »

It meant seeing the Pope. In the meantime, the following days were spent in walks and conversations, which de Bussières brought round to religious questions « so innocently, insisting with such ardour, that more than once, in the secret of my thought, I said to myself that if something was able to keep a man away from religion, it was the very insistence that was made to convert him ».

This is a profound error, as the rest of this gripping account is going to reveal, for Heaven assists its most zealous missionaries.

« On Wednesday the 19th, I once again saw M. de Bussières, but he seemed sad and dispirited. I discretely withdrew without asking him the reason for his sorrow. It was not until the following day at noon in Sant’Andrea delle Fratte church that I learned what it was. »

« I should have left on the 22nd, for I had once again reserved my seat for Naples. M. de Bussières’ worries had diminished his proselytising ardour, and I thought that he had forgotten his Miraculous Medal, while I was still murmuring with an unbelievable impatience St. Bernard’s perpetual (sic!) invocation. »

« However, in the middle of the night of 19 to 20 January I woke up with a start: I saw, unmoving before me, a large black cross of an unusual shape and without Christ. I tried to drive away this image, but I could not evade it and always found it before me, in whatever direction I turned. I am unable to say how long this struggle lasted. I went back to sleep, and the next day, when I woke up, I no longer thought about it. »

Around noon, « when leaving the café, I encountered the carriage of M. Théodore de Bussières. It stopped, and I was invited to climb in to go for a ride. The weather was magnificent, and I accepted with pleasure. But M. de Bussières asked my permission to stop a few moments at Sant’Andrea delle Fratte church, which was not far from where we were, for an errand that he had to do. He suggested that I wait in the carriage; I preferred to get out to see this church. Funeral preparations were being made, and I asked the name of the deceased who was to receive the last honours. M. de Bussières replied to me:

– It is one of my good friends, Count de Laferronnays; his sudden death is the cause of this sadness that you must have noticed in me for two days.”

« Sant’Andrea church was small, poor, and empty; I believe that I was more or less alone. No object of art attracted my attention. I unconsciously looked around without dwelling on any particular thought; I only remember that a black dog jumped and leaped in front of me… Soon this dog disappeared. The entire church disappeared; I no longer saw anything, or rather, oh my God, I saw but one thing!!!

« How could one speak of it? Ah, no! Human words must not attempt to express what is unexpressable; any description, however sublime it may be, would only be a profanation of the ineffable truth. I was there, bowed down, bathed in my tears, my heart pounding, when M. de Bussières called me back to life.

« I was unable to reply to his hurried questions, but finally I seized the medal that I had left on my chest; I covered with kisses the image of the Virgin who streamed forth graces as rays… Oh! It was truly Her! I did not know where I was. I did not know whether I was Alphonsus or someone else. I experienced such a total change that I felt as though I was a new man… I attempted to recover my old self, but I was unable. The most ardent joy burst into the depths of my soul. I was unable to speak; I did not want to reveal anything. I felt within myself something solemn and sacred that made me ask for a priest. I was taken to one, and it was only after having received the positive order that I spoke as much as it was possible for me, on my knees and with a trembling heart.

« My first words were words of gratitude towards M. de Laferronnays and for the Archconfraternity of Our Lady of Victories. I knew with certainty that Mr. de Laferronnays had prayed for me, but I am unable to say how I knew it, no more than I am able to account for the truths, the faith and knowledge of which I had acquired. »

The account continues like an extraordinary profession of the complete Catholic Faith, one that came completely from a vision analogous to what the vision on the road to Damascus was to Saul of Tarsus: up until then, he who had only breathed hatred and blasphemy towards the Catholic Faith found himself “converted” in an instant. What does this mean! Alphonsus answered this question himself:

« All that I can say is that at the moment of the gesture, the blindfold fell from my eyes; not a single blindfold, but all the multitude of blindfolds that had enveloped me, disappeared successively and rapidly like snow and mud and ice due to the effect of a burning sun. »

« At the moment of the gesture. » What « gesture »? In order to understand, we must consider what he saw. Having suddenly become as docile as a lamb, as St. Paul had when led to Ananias, he let himself be taken by de Bussières to Fr. de Villefort, at the Gesù, the church of the Jesuits. He pulled out his medal and, kissing it, exclaimed: « I saw Her, I saw Her! » Then, when he had regained his calm :

« I was in the church for a moment, when suddenly I felt myself seized by an indescribable turmoil. I raised my eyes, the entire building was as though veiled to my eyes; a single chapel had, so to say, concentrated all light, and in the midst of this brilliant light appeared standing radiant on the altar, full of majesty and sweetness, the Virgin Mary, just as She is on my medal; an irresistible force drove me towards Her. With a gesture of Her hand, the Virgin beckoned me to kneel. She seemed to say to me: Good! She did not speak, but I understood everything.

What had he understood? The whole of divine revelation. De Bussières in turn perfectly « understood » the import of these words: to him who kneels at the feet of the Immaculate, everything is given, « the Catholic Faith rises from his heart as a precious perfume from the vase that contains it, but cannot retain it. He speaks of the Real Presence like a man who believes with all the strength of his soul. » Who taught Alphonsus? No one other than the Immaculate, with a single « gesture »!

« When we left Fr. de Villefort, de Bussières continues, we went to give thanks to God, first at St. Mary Major’s, the basilica that is dear to the Virgin, then at St. Peter’s. It is impossible to give an idea of Ratisbonne’s transports when he was in these churches: “Ah! he said to me while he gave my hands a squeeze, I understand now the love that Catholics have for their churches and the piety that leads them to decorate and embellish them. How good it is we are here! We would want never to leave them. It is no longer the earth, it is almost Heaven.” »

HERMANN COHEN: THE APOSTLE OF THE BLESSED SACRAMENT.

Hermann Cohen was born in Hamburg on 10 November 1821 to a well-to-do Jewish family. As a child, he liked to go to synagogue: « When I saw the Rabbi mount the steps of the sanctuary, draw aside the curtain, and open the door, I awaited with solemnity. »

His disappointment was as great as his expectation:

« My expectation was not satisfied when I saw the Levites bring out with much solemnity the great parchment scroll adorned with Hebrew letters and surmounted by a royal crown, enveloped in a sack made of magnificent fabric. This scroll was carried with great ceremony to a lectern: its sack and crown were taken off; it was unrolled and the Holy Scriptures, which were written in Hebrew, were read. I was full of anxiety during this entire ceremony. »

This rabbinical liturgy, which imitates the one with which the Catholic Church surrounds the Blessed Sacrament, obviously does not procure grace. This soon further removed Hermann from all religion. His talent as a pianist at twelve years of age conquered Parisian concert halls and salons, under the direction of Franz Liszt. Yet, even during this period of pleasure and depravation, the Lord was working to draw the young Cohen to Him, as he himself bears witness.

One day in the Cathedral of Friburg, « Liszt played the great organ, that colossal harp of David, all of whose majestic notes convey some vague idea of your greatness, O my God! O beloved Jesus, You were there at the door of my heart, and I did not open to You. »

The decisive moment came in May 1847: « The Month of Mary was celebrated with great pomp in St. Valère church. » He was requested to replace the choirmaster for an evening; he accepted, « inspired only by love of musical art and the satisfaction of doing a favour ». At the moment of the benediction of the Blessed Sacrament, although he was not in the least disposed to prostrate himself, « I was, without realising it, or rather without the participation of my will, led to bow down. »

« When I came back the following Friday, I was absolutely overawed in the same manner, and I was struck by the sudden idea of becoming Catholic.

« One morning a few days later, I passed near the same St. Valère church; the bell announced Mass. I entered the sanctuary, and, unmoving and quite attentive, I attended the Holy Sacrifice. I heard one, two, three Masses without thinking about withdrawing; I could not understand what was keeping me there.

« After returning home, I was involuntarily brought back in the evening to the same place, and the bell made me enter once again. The Blessed Sacrament was exposed and, as soon as I saw it I was drawn to the Communion rail and fell to my knees. I bowed this time effortlessly at the moment of the Benediction and, when I got up, I felt a very sweet calm in my whole being. I returned to my room and went to bed; but during the entire night, my mind was only occupied, in dream or in reality, by the Blessed Sacrament. »

Thus one account followed after another throughout this book, multiplying proof of the fulfilment of the Scriptures, of which the Jews remain the trustees, in Jesus Christ, Son of David, Son of the Virgin who was to give birth, Son of God, and God Himself. It justifies the great thought of St. Maximilian-Mary Kolbe, founder of a “Militia of the Immaculate”, which is devoted to the conversion of Jews and Freemasons. The holy Franciscan formed the conviction from his inexhaustible, ever courteous controversies with Jews that many of them seek the truth. « It even happens often that sincere searching, at the same time as a life of probity, leads to their conversion. »

Nevertheless, the Church must be faithful in preaching to them Jesus Christ who is the truth and the life. Today the obstacle does not come as much from the Jews as it does from the Church, which from the time of the Second Vatican Council, has been stricken with a « diabolical disorientation » that is worse than Jewish obstinacy, which is also diabolical.

Let us pray for the Holy Father, that it may be given to him to kneel, as Ratisbonne did, at the feet of the Immaculate!

The Catholic Counter-Reformation in the 21st century
www.crc-internet.org