CONVERSIONS ON THE BATTLEFIELD

New Zealand Tablet, 16 May 1918, Page 30

CONVERSIONS ON THE BATTLEFIELD

A tribute to the growing prestige of the Papacy, and an evidence of the uneasiness of Protestantism during this terrible war, wherein it has admittedly failed as a spiritual force, is found in an article in the Kreutzeitung, the organ of the “Evangelicals” beyond the Rhine (writes M.C.L., in the Glasgow Observe?'). It says: “Four hundred years since Luther nailed his thesis to the Church of Wittemberg. Whoever thinks . evangelically would celebrate this anniversary. But is it simply the occasion of a feast ? Is it not rather a time for reflection on the great perils of the present time for the future of Protestantism ? We must understand that this war has had the consequence of increasing the power of Rome and her influence. In fact, it might be said that the only tangible result of all our victories are advantages for the Papacy. . . .” The contrast between the spiritual wealth of the Catholic soldier and the spiritual destitution of the non-Catholic has repeatedly been observed the advantage of the one, with a definite faith and an infallible guide, as compared with the other, with no guide, no authority to tell him what he must believe, is obvious. To the latter, the power of Catholicism, its certainty concerning the things that matter, those of eternity, are a revelation. The strong faith of the Catholic soldier amidst frightful happenings, and in the very presence of death, has brought many into the fold, which showsus that the practical Catholic can be as the star that guided the Wise Men to Bethlehem, guiding by the light of faith and example others to “the Child Jesus, with Mary, His Mother.” The Rev. P. E. Monsaert, S.J., a Belgian chaplain, relates how, whilst he was ministering to the dying in the trenches, an English colonel looked on, bareheaded. When the priest was departing, the colonel said: “There is another here, Father; this time a well man. I mean myself. I wish to become a Catholic. That is the faith for me.” And there in the trenches he was received into the fold.

A dying Jewish Rabbi sent for Father Monsaert and asked for the priest’s crucifix, which was placed in his hands; Father Monsaert gave him Absolution, and, whispering that now he was happy, he died. A Canadian chaplain writes that as the wounded arrived, he helped to attend to their physical wants, and anointed only the serious cases ; those not in immediate danger of death are attended to by the chaplain at the clearing station, who has more time at his disposal. One day a dying soldier was brought in, calling loudly for a priest. The chaplain went to him, and he asked “Are you a holy Roman Catholic priest?” The chaplain expressed doubts as to his own “holiness,” but claimed to be the rest, and the man said: “Father, I am dying. I believe all that the Catholic Church teaches, and I want you to receive me.” After a brief instruction the priest administered the First and the Last Sacraments to the soldier who had heard the voice of the Good Shepherd amidst the thunder of the guns and responded to the call. The same chaplain writes of a Catholic officer, who brought his men to church, and then went into the confessional to “have a talk” with the priest; he did not want to go to confession, he had not been for three years, but he did want “a talk.” The priest asked what had prompted him to come, and he replied that he supposed it was a whim, to which the priest rejoined: “It was your mother’s prayers.” The officer was-silent for a time, then said : “Last night she sent me a Sacred Heart badge. I know she always prays for me. . . . Father, I will go to confession.” And he did. Later the priest found him amongst the slain. “As I covered his body, I said a little prayer to St. Monica. I am sure that the Catholic heart of the mother of the lad who lies there under the little wooden cross did not mourn as those who have no hope ; rather will it be"a wellspring of gratitude to God.” In an interesting account of the Retreat House

near Oxford, where ten retreats have been given to soldiers—Australians, New Zealanders, Canadians, South Africans, and others, —we read how a young Anglican aviator came to one, was received into the fold, and two months later went fresh from Holy Communion to his last flight. A Scots soldier home on leave, having praised the Catholic Church in course of conversation with a priest, was asked why, when holding such views, he did not become a Catholic. “Oh', there is no time now ! I’ll see about it when I come back.” “But if you don’t come back?” “No fear of that! 111 get through all right.” Next day, however, he returned to the priest, professed his faith in the teachings of the Church, and was received. That there should be no mistake about it, he had “R.C.” put on his identification disc. He did not come back; he was called home by his Great Commander. One reads how Father Allchin, somewhere in Palestine, built a new church out of timber and matting which the soldiers, Catholic or not, helped to gather; the church was called “Our Lady of Victories,” and two young officers, former students of Ampleforth and Stonyhurst respectively, carried candles before the Blessed Sacrament as it was borne from the old tent to the new church, to the'edification of all. Father James Cox, chaplain in the American army, writes that whilst crossing the Atlantic he had the great happiness of baptising “two of our young soldier boys. I heard about four hundred confessions, and administered eight hundred Communions. . . . We are delightfully located at present in a picturesque old monastery replete with many traditions of the golden days of the Church in La Belle France. I begged the Major in command to let me use the chapel again. He cheerfully gave permission, and the boys and the nurses cleaned and renovated the place thoroughly; and for the first time in ten years the Holy Sacrifice of the Mass was offered again in the quaint, historic chapel. Our Divine Lord came into His own again. Around the altar were grouped our soldiers, all of our corps, the neighboring people, and several priests. The precious relic of the Holy Cross you gave me has never been absent from me, and I have shown it to everyone, both Catholics and non-Catholics, and told them what it was and that it was for our protection.” The journal which prints Father Cox’s letter (Pittsburgh Catholic, November 29, 1917, for which the kind sender is thanked) gives us some matter for reflection in recording that the super-patriotic anti-Catholic Crane languishes in a U.S. penitentiary for attempting to prevent recruiting in the United States. Meanwhile American Catholics go forth to dare and die in honor’s cause. Our home-grown anti-Catholic super-patriots, who in safety denounce monks and nuns, and all things Catholic, might reflect upon the fact that there are forty Benedictine monks with the British Army and Navy—twelve, from Downside, six Ampleforth, eight Douai, and seven Fort Augustus; two have been wounded, one drowned, one invalided, two awarded the Military Cross, and four mentioned in despatches. In the light of the foregoing, and similar facts, it is easy to perceive that “evangelicals” have cause to worry about the future of Protestantism and the increasing influence of Catholicism.