WHY I BECAME A CATHOLIC.

New Zealand Tablet, Volume II, Issue 107, 15 May 1875, Page 9

WHY I BECAME A CATHOLIC.

[From a Lecture delivered by Rev. Father Curtis at Chestertown, Md., February 22.] " I ax here this evening, my friends, to respond to the question, which, for reasons that I will explain, I would much prefer to leave unanswered. The question is, * Why did I, after having been for fifteen years an Episcopalian .minister, become a Catholic ?' My reasons for saying that I would" rather not answer this are three. Eirst, I would not willingly even seem to make an apology for the /step I have taken. I make no apology for it. I owe an apology to no one. Secondly, lam unwilling to speak of myself. I would prefer considering the question in the abstract, as an issue between Catholicism and Protestantism. It is only because I suppose it will interest you more to view it as a personal contest between myself and Protestantism that I consent thus to speak of it ; for it is my duty to interest you. And thirdly, what will seem a strange reason to you is, that it is extremely difficult to tell another how this change has been effected, and what may seem more paradoxical, is the fact that the more truly anyone is converted to the Catholic faith the more difficult it is for him to explain how this conversion has taken place." He then went oa to state that to some the gift of faith comes as a revelation, suddenly bursting on the soul to enlighten it, but that to him it came in no such way, The truths of Catholicity, in the main, form a part of the studies of everyone who prepares himself for the Episcopal ministry, and, from his earliest recollection, it had been dinned into his mind that the records of antiquity all went to prove that the authority to teach these truths was vested in the Episcopal and not in the Boinan. Church. Now, while he could not tell when the change, which was the gradual effect of divine grace, began, he could trace different gradations in his advance towards our holy faith, and the first step was taken unconsciously. With the firm conviction that he would find in antiquity the support of the Episcopal Church that his early teachers had represented as therein contained, he determined to follow their advice, to search antiquity, and for this purpose he would accept no man's translation, he would read the Holy Fathers in the original Greek and Latin. He did so, and what was his amazement to find that instead of that assurance which had been promised, he found everything pointing toKome, and nothing in favour of the cause he had espoused. He felt that, as he had been grossly deceived on this point, there might be others, equally important, open to doubt, and so, while exonerating those who had taught him from all blame in his deception (in which they were instrumental only because they were themselves deceived), he pursued his self-imposed studies. He was acting on' the principle that is the fundamental basis of Protestantism, that •€very man has a right to enquire for himself. He described how, in the course of his reading, he found that the books styled Apocryphal, were not only admitted by those ancient records, but also quoted with the same frequency and authority as any of the other inspired writings. The reverend speaker, after dwelling at length on this, proceeded to tell us with what earnest attention he had examined Protestantism, and seen that there was wanting in the first place faith, for, as every man was entitled to his own opinion, and there was no infallible guide to whom each might refer, in consequence opinion took the place of faith j next, there was wanting reverence, and the absence of this- was not only evinced in the outward bearing, but was the natural result of a system which taught persons the self -sufficient attitude of defiance to all established authority, the feeling that may be illustrated in a homely manner by the boyish declaration, " I am as good as he, and better too." The inevitable tendency of such a form of religion to generate and promote the spirit of rationalism and infidelity, so rife in the present age, was plainly deduced, and then we were shown how in the one holy, Catholic, and apostolic faith were seen the contrary incentives to holiness, and the support and strength for all the contingencies of life. In contrasting the true religion with the various false forms of worship extant, the sincere searcher after truth must be struck with the beautiful unity existing only in Catholicity. The course of theology flows on like a clear stream, sweeping away all obstacles, and in its depths reflecting only the purity and brightness of assured belief . There is no retraction in the teachings of this Church. Doctrine succeeds doctrine in fc. logical exactness, and all bear the incontrovertible stamp of their divine origin. Here, too., have the sacred Scriptures been preserved, and transmitted to successive ages, by the care of the Church, by the untiring zeal of those very monastic institutions, sneered at by the wise ones of to-day, those who, wise in their own conceit, regard monasticism as a relic of the dark ages. Then where else may be found a Church teaching all nations ? There is co part of the wor}d so remote as to be beyond the reach of its influence, so that if a person wishing to be received into the Church should come to one of her pastors, saying, "Father, where will I go ?" He might answer, '• Go where you please — to Asia, to Africa, to the uttermost ends of the earth, and you will find the same Church, teaching the same doctrines, worshipping God by tbe same forms, and speaking the same language in her ceremonies." Does not this look like the Church of God; Is it any wonder that one wishing a Divine Teacher, and seeking in vain for this guide in the various tenets of Protestantism, should, knowing that God, in his infinite goodness, never left the creatures he had made destitute of some definite way leading to heaven and to Him, here pause to contemplate his power ? All, all that is brought to bear on the subject is convincing. The authority given to the apostles, and that mighty charge to St. Peter, who alone received a special command, is proof positive that God did leave us a Church, and the history of eignteen hundred years presents her ever to view unchanged and unchangeable, as when established by her Divine Founder. In conclusion, Father Curtis exhorted those of his hearers who were not in her embrace to accept a parting word of advice which

he would address to each personally. This advice would not be inconsistent with their present profession of Protestantism ; .on the contrary, it was what, as good Protestants, they were bound to do — to examine the principles .of their religion. To this task they must come, not as if it were one of little moment, but as something of vital importance, on which their salvation and eternal happiness depend. It is the duty of every man to find the divine teacher authorised to lead him in the way to heaven, and having found to follow, at whatever sacrifice, this unerring guide, he would, therefore, hope that if, with earnest prayer, they engaged in the search, they would at last comprehend the peace " that passeth all understanding," and that when he saw them again they would all be Catholics.