Mgr. Louis de Ségur: Plain Talk about the Protestantism of Today [1868]

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PLAIN TALK ABOUT THE PROTESTANTIMS OF TODAY
by Mgr. Louis de Ségur
Taken from here: https://archive.org/details/PlainTalkAbo...testantism

[The translation from the French into English as found on the archive.org site appears imperfect at times. Imperfections can be noted in the formatting as well. - The Catacombs]

The Cheapest Book Ever Published!!!

Mr. Donahoe has endeavored for years to furnish books at as cheap rates as the Protestant booksellers, and much lower than the publications of the Catholic publishers. This he has been enabled to do, from the fact that his publications are manufactured in his own buildings, and receive his personal superintendence. It is a mistake, therefore, to say that "Catholics have not cheap books." It may be that other publishers do not issue cheap books, but the charge against our establishment is not correct. And if the "gropers after truth" will give us a call, or send by letter, they will find our books are cheaper than any in the country. We challenge comparison. Remember, we allude to OUR OWN PUBLICATIONS.

In order still further to afford to our Most Reverend Archbishops and Bishops, the Reverend Clergy, and all who are desirous of circulating our books gratuitously, we have concluded to issue a cheap edition of PLAIN TALK ABOUT THE PROTESTANTISM OF TO-DAY — From the French of Mgr. Ségur.

The book has had an immense sale in France.

The Catholic Telegraph thus alludes to the book: "This is one of the most practically useful publications lately made. Its style of composition and its arrangement are admirably adapted to the use and comprehension of everyone, young and old, learned and unlearned. The Catholic who will carefully read it will have no difficulty in answering any of the many seemingly difficult or silly questions usually propounded by Protestants. And Protestants sincerely disposed to search for the truth, will find in this little volume a good pioneer."

Many similar notices might be added, but the above will suffice.

Reverend Mr. Faye, a Protestant minister at Lyons, publicly complained of the evils caused by this little book. In 1859, before the Assembly of Protestant Bible-carriers held in Geneva, he solemnly avowed that "Protestants can never do any good (?) with those who have read this book." A parson of Poitiers acknowledged the same almost in the same terms; and we know of Catholics who, having incautiously admitted doubts about their faith, became reassured by reading this Plain Talk. The wife of a minister in Paris returned the book to a lady friend with the remark that, "after reading it she could remain a Protestant no longer; she must consult her husband about it."

Not long ago an estimable English lady learned the truth of the Church from this work, became a Catholic, and, on her death-bed, directed that this little book should be laid on her breast in her coffin.

Already two thousand copies of the book have been disposed of — in neat binding, at 60 cents, retail; at wholesale, 45 cents.




NOTE TO THE PUBLISHER

You ask me, dear sir, "what makes me so anxious to publish this work in America?" — Well! I wish to have it published for the sake of Catholic children attending common schools, — of Catholic girls living out in families, — of Catholic boys serving their time, — of all dear and poor friends so often wounded in the affections dearest to their hearts, and whose religion is so often attacked in rude words.

I herewith hope to place in their hands such arms as they can easily use, and will have a telling effect on the enemies of their faith.

Nineteen editions have been published in France, up to 1866, and six hundred thousand copies sold.

The original title of the book is Causeries, — a word of difficult translation; Conversations does not render its precise meaning. Should any of your friends think of a more appropriate title-page, I shall be most thankful for the suggestion.

Reverend Mr. Faye, a Protestant minister at Lyons, has publicly complained of the evils caused by this little book. In 1859, before the Assembly of Protestant Bible-carriers held in Geneva, he solemnly avowed that "Protestants can never do any good (?) with those who have read this book." A parson of Poitiers acknowledged the same almost in the same terms; and we know of Catholics who, having incautiously admitted doubts about their faith, became reassured by reading this plain talk. The wife of a minister in Paris returned the book to a lady friend with the remark that, "after reading it she could remain a Protestant no longer; she must consult her husband about it."

Not long ago an estimable English lady learned the truth of the Church from this work, became a Catholic, and, on her death-bed, directed that this little book should be laid on her breast in her coffin.

God bless the Author!

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PART FIRST.


I. Why this little Book? — My Plain Talk on Protestantism is with Catholics, rather than with Protestants. It is not an attack, nor a controversy either; it is intended as a work of preservation and self-defence.

The question is often put, — what use to talk of Protestantism in these our times? Protestantism, we are told, has melted away into rationalism and infidelity, so that it has lost all its individuality as a religious sect. On the other hand, people have too much good sense, are too logical, to let it make an impression on them.

Protestantism is not genial; of its religious nature it shows naught but the ruins. But the mere existence of these ruins is a source of annoyance, for, however dismal they appear, they still afford a refuge to the wicked who dare not show themselves on the highways. Such is the dilapidated close of Protestantism within which the enemies of the Church gather every day more and more; they are joined by revolutionists and unbelievers. It covers, with an easy protection, their anarchical and impious plottings. All revolts against church and society are there fostered; and thus those ruins are transformed into citadels, and expiring Protestantism thus becomes a great power of destruction.

Revived and reanimated by impious spirits, which nestle in its bosom, it casts off piece after piece the cumbrous weight of theological armor, with which it was covered in the sixteenth century, and reveals in its nakedness its essential principle of rebelliousness. Retaining, for its particular purposes, a biblical cant and some religious forms, Protestantism stalks before us in the attitude of an aggressive power. It aims at nothing less than the total destruction of the Church of Jesus Christ; and to attain this end it multiplies churches, chapels, and establishments of all kinds in the midst of Catholic populations. Its colporteurs or carriers glut our towns and country with tracts. Here it endeavors to pervert the intelligence of the educated with periodicals, philosophical or literary publications. There an avenue is opened through the working classes, by entrapping their children. Schools, asylums, and homes are opened for them: therein the unfortunate little ones are not taught the way to become Christians, but how to blaspheme the Church. Numberless associations are formed, — they wage a war against the Catholic religion. We learn from the annual reports of biblical, evangelical, and other societies, the working and progress of their propagandism; they parade before us, with an air of triumph, the millions contributed by their party spirit, in all countries, to feed their zeal and reward their success.

Hence it cannot be an idle thing to occupy ourselves about Protestantism. Timid souls will object that there is no good in raising annoying disputes; we reply that not only we have a right, but it becomes our duty to defend the religion which is assailed, and to protect that which is to us dearer than life, the Faith we have received from God, and from our fathers. This small book will contribute its small efforts to this great work. I cannot but think that many souls will greatly profit by being shown, in a series of conversations in very plain talk, what Protestantism is; how false and hollow its system, how opprobrious its origin, its inefficiency as a religious worship, its affinity with rebellion and anarchy; and, lastly, how it must, without fail, lead people to an abyss of self-destruction.

These pages will not contain elaborate disquisition, nor metaphysical researches. I address myself to Catholics: they know their religion, and, hence, I do not insist on those points of doctrine which are well known, and which I would explain more at length, were I to address Protestants.

The question of the Reformation led me through a vast number of works, edited by Lutherans, Calvinists, Methodists, etc. I have met with extraordinary avowals on the part of Protestant pastors and writers, and have quoted those among them who are the most honored by their co-religionists.

This book may perhaps provoke recrimination on the part of Protestants. I cannot therefore insist enough on the fact that I stand here only to defend the Faith against attacks, the violence whereof surpasses all belief. There exist men who loudly proclaim to have received the mission of destroying our holy religion: one of their acknowledged leaders, Agenor de Gasparin, uttered the following language in regard to the Catholic Church: "It is not allowed before God, to hate her only half way." (Les Ecoles du doute et l'ecole de la foi, p. 26.)

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II. Proteus was a fabulous being who could assume all appearances, and thereby elude all research and attacks.


Proteus is the real type of what is Protestantism. One is at a loss how to define it; it is almost impossible to lay one's hands upon it. It appears under different forms at Paris and at London, in Geneva, and in Berlin, at Berne, or at New York. Aye more, it varies in every ward of a city, in every church, in the head of every minister, and, we may say it, in the mind of every Protestant. Here it teaches, says, and believes what elsewhere it denied, point blank: yet it is Protestantism everywhere.

What is, then, Protestantism?

Is it a religion? — No, it is only a collection of sects.

Is it a Church, or a conglomeration of Churches? — No, Protestantism is the individual.

Is it an institution? — No, it is a rebellion.

Is it an instruction? — No, it is a negation.

Protestantism protests; it goes no farther. The name is merely a negation; and this explains why the name has lasted for three hundred years, albeit the changes of Protestantism are numberless. Protestantism being only a renunciation of the ancient Christian Faith, the less it believes, the more it will protest, and the more will it prove true to its name. Its name becomes truer every day it shall live, to the last moment of the existence of Protestantism; then it will die like the cancer, which is extinguished with the last bit of the flesh it has devoured.

Nevertheless, the fable tells us that Proteus was caught at last. Let us try to do the same, and surprise Protestantism under its thousand forms. Let us try to unmask it, and thus forearm the Christian, around whom it lays its snares.

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III. Protestantism and Protestants.


— Are Protestantism and Protestants one and the same thing? — Not at all. Protestants are men beloved of God like every other man. But Protestantism is a rebellion against truth, a rebellion which God detests, and curses upon earth, as he detested and cursed the rebellion of the angels in heaven. We must love the Protestant, but detest Protestantism; as we must love the sinner, but detest sin.

Protestantism is an evil in its nature. A Protestant is often a very brave man, always immensely above his Protestantism. Generally speaking, he is a Protestant only in name, and the want of religion in him is frequently a consequence of his education, and of his associations, rather than a personal and culpable sentiment.

In my plain talk I do not attack Protestants, I attack Protestantism, which I brand as the arch-enemy of souls. Above all, I pity poor Protestants, a majority of whom are, I believe, in good faith. God will show them mercy, if, in the midst of this great disaster, which is called Protestantism, they honestly endeavor to find out the way of truth.

Protestantism is a deceitful doctrine. Out upon all error!

A Protestant is a man for whom our Saviour has suffered, and for him he died as for every other man: he is a brother whom we are bound to love.

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IV. Catholicity and Catholics.


— Protestantism and Protestants are not one and the same thing; nor are Catholicity and Catholics the same and one.

Protestantism is in all cases worse than Protestants. This is absolutely true, and it can be easily understood. The sinner is always better than his sin: the man who is deceived is better than his error. Sin and error are, in fact, absolutely and essentially evil; but the man who either sins, or is misled, has always some good quality, some remnant of truth, and purity of heart.

Not so with Catholicity, which is always better than the Catholics. Let the Catholic be ever so good, perfect, even a saint, he will always retain some of the imperfections of human frailty and the traces of original sin. The Catholic Church guides her follower in the ways of God, points truth to him, and is free of all alloy, and absolutely good. The Church always teaches perfect sanctity, and is therefore always superior to its disciple.

Protestant ministers, in their attacks against the Church, often confound the Catholic with Catholicity. They make no distinction between the disciple, who is always imperfect, and the doctrine, which is perfect. Hence the unjust recrimination, and often ill-feelings; and hence also obstacles, chimerical it is true, but powerful enough to prevent a return to truth.

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V. Catholics and Catholics — Protestants and Protestants.


— "Things of the same sort are not alike" (il y a fagots et fagots), quoth the woodman in the play. It is even so in this question: let us make further distinction.

Catholics are not all alike. We must distinguish between Catholic and Catholic: the genuine Catholic and the contraband Catholic. There is the earnest Catholic, who can give an account of his religion, follow its dictates with his whole heart, fulfil the duties of prayer and self-denial, be assiduous in works of charity, and seek a close union with our Lord. Again, there are Catholics only in name, who are indifferent about their religion, never pray, never approach the sacraments, neglect the service of God. Be on your guard, lest you confound the two together; never take a bad Catholic as the type of Catholics in general.

Nor are Protestants all alike. Some Protestants are ardent, ever ready for a fight against the Church, prompted by motives of sect and propagandism. Others among them are Protestants because they were born such: they care very little for what their ministers say, and, in fact, cannot even tell to which of the thousand and one Protestant sects they belong. Let us not confound these two classes together. The former are sectarians and sworn enemies; in their blind zeal they will disguise themselves in every possible way to attain their mischievous purpose; and it becomes necessary to tear the mask from them and challenge them. The latter are simply in a dormant state; they are neither friendly nor hostile to the truth; they need only to be roused and bring the truth to glare on their eyes.

To the former class belong all those for whom Protestantism is a position, if not a profession. With them we must class also a small number of Protestants, especially those who are enthusiastic, who pay their agents largely, and look upon prices as a party concern.

The latter class reckons among its number, with few exceptions, a crowd of mechanics, merchants, and good-natured people, who are Protestants because their parents were such before them. Their religion is that of honest people; and in that they are very much like bad Catholics.

Without establishing this twofold distinction, we could not pave our way for our Plain Talk.

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VI. HOW IT HAPPENS THAT THERE ARE PROTESTANTS REALLY GOOD AND STRONGLY RELIGIOUS.

— We have Catholics, who bring shame upon their religion, who belong to the body of the Church, yet do not breathe her spirit. Thus, also, there are outside the pale of Catholicity separated brethren, Protestants, who yet do lead a Christian life, and follow the precepts of the Gospel. They belong, to a certain degree, to the spirit of the Church, and whatever faith and virtue their fine souls possess, it is all the property of Catholicity. They are Catholics at heart, and the Church looks upon them with tenderness. They are good Christians, as the word goes, not because they are Protestants, but in spite of their being Protestants.

Protestantism is only a negation, and can give them nothing. Its influence is limited to depriving them of that portion of religious resources which they would have, had they received their birth in the bosom of the Catholic Church.

An absolute certainty in matters of faith, a perfect and vivifying worship, the sanctifying consolations of the sacraments of Penance and Eucharist, and devotion to our Blessed Lady, and so many other resources supplied by the Catholic Church, would render these correct and virtuous Protestants immensely better. With the aid of these powerful means they would become saints. Deprived, as they are, of these aids, they have no lofty aspirations, and their piety, however real it may appear, never rises above a common level.

Our saints are, after all, only good Catholics. But what a difference there exists between such as a Saint Vincent of Paul, a Saint Francis of Sales, a Saint Francis Xavier, a Saint Teresa, and those honest and honorable men, whose life is often quoted for a proof of the truth of Protestantism!

Lavater, a Protestant minister, in his Letter to the Count of Stolberg, remarks: "The Catholics have saints, I cannot deny it, and we have none; at least none that are like the Catholic."

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VII. Why are there more bad Catholics than bad Protestants?


— First, because the number of Catholics is far superior to that of Protestants. In a large city, like Boston, there must be, of course, more bad people than in Brookline or Hull.

Again, the Catholic religion is very earnest in enjoining upon us, on the part of God, a precise and obligatory belief, many noble duties, a determined worship and well-defined and indispensable means of sanctification.

This is all divine, it is true, but it is arduous nevertheless, and human passions do not find their interest in it. The Catholic catechism foresees all and leaves naught to hap-hazard. It is not satisfied with a vague and vapid religiousness; it dots the i (as the French proverb has it), and tells you most explicitly what you must do, and what you shall not do, under penalty of proving yourself a bad Catholic. It commands the practice of exterior observances, which are irksome, because they clash with our corrupt inclinations. Abstinence, fast, confession, etc., etc., must be irksome, of course. One must needs have great energy and great perseverance to keep within the limits of this narrow path.

It is not so on the broad way, or rather on the boundless desert, over which Protestant sects wish us to wander. Certainly, especially at the present time, the religious baggage of Protestantism is not very heavy. Nothing is easier than to be a good Protestant. It is not I who say so, but one of the best known and most stirring parsons of Paris. Tracing the character of a writer,* whose panegyric he draws, and whom he introduces to us as an excellent Protestant, he says: "Of dogmas he believed very little . . . . As for truth, he knew not how to look for it in the dogma, or even in the Gospel. He believed that there was a germ of truth in the holy Scriptures; but he believed them to be mixed up with all kinds of errors, and fancied that with their aid we might maintain and prove everything alike . . . . He believed little in prayer . . . . He heartily detested Catholicity." There you have the Christian. That will do. There you have the Protestant, according to the minister Coquerel.

You see, dear reader, 'tis not very hard to be a good Protestant. Believe whatever you choose in matters of religion. Believe nothing at all, if it suits you better. Be honest, as the world understands it. Read the Bible or not, as it pleases you; go to church or do not go; forget not to subscribe to one or two or three Bible and Evangelical societies; but, above all, hold the Catholic Church in abomination, — and you shall be a good Protestant.*

We shall now quote the opinion of Count de Stolberg, an illustrious Protestant, and a convert to the Catholic Church: it will come with more grace from his own mouth: —

"I have always observed that the worst Catholics become very easily the best of Protestants, and even parsons; but it is my every day's experience that a good Protestant, such as I was, finds it a very hard work to become even a passable Catholic."

Were we not following close the Protestant ministers, and were we not reading their writings, we would scarcely believe the religious nothingness which lies concealed under the convenient cloak of Protestantism. The unprincipled Eugene Sue exclaimed with great truth, on the sight of this facility, that "the surest means to unchristianize Europe was to Protestantize it."