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Date: 1865-12-23
By: Montreal Witness
Citation: “The Perpetual Dismemberment of the Canadian Nationality”, Montreal Witness (23 December, 1865)
Other formats: TBA
THE PERPETUAL DISMEMBERMENT OF THE CANADIAN NATIONALITY.
It is a noble and patriotic feeling that which impels the people of Canada, of various languages, religions, and races to seek for unity, and to hope for the gradual formation of a great Canadian nationality. The fact is, that unless this hope is realized, we must continue to be a fragmental nation, weak and disunited, sectional in feeling, and not commanding the respect of the civilized world. But will this patriotic aspiration ever become a reality without some great fundamental change first occurring? Certainly not. This is conceded by all at least who are the fervent advocates of Confederation, and they trust that thereby we shall be raised from our littleness and sectionalism to becoming a great nation. They think that all Canada requires to reach its destined unity, is a political change, a new constitutional basis. But they take too superficial a view of the nature of the causes that make us a divided people, and which are more social and religious than political.
If we were to say that the true and permanent cause of our national inferiority lies with Romanism, we might be taxed by some with prejudice or fanaticism; but if we can show by the authoritative declaration of an eminent member of the Catholic clergy, that the latter is forever, and uncompromisingly opposed to the social unity of Canadians, there is no plausible pretext left for incredulity concerning such an assertion. Now, here is an instance exactly in point :—On the 8th inst., the day of the immaculate conception of the Virgin, the Rev. Mr. Raymond, Vicar-General of the diocese of St. Hyacinthe, preached before the Catholic Union an eloquent sermon, which has been printed for circulation. The subject was “The Love of Truth;” and the preacher took the high ground that his Church is not only bound to fence in the people of Canada in reference to their religion, but also to control their social relations with other religionists, and make them as exclusive as possible. He admits that Catholic and Protestant Canadians may have to associate for commercial interests, but even then he considers such an association as full of danger, and wishes to have it restricted as much as possible. He says :—
“In a country like ours, where two societies, different in origin, in language, and above all, in religion, are mixed together, one conceives that for the sake of common interests, and for the continuance of amicable relations, certain associations might be formed between members of these societies with antagonistic creeds for the purpose of trade, manufactures, political economy, and scientific investigation. As long as they limit themselves to a purely practical sphere of action, they might get along together. It must become necessary, however, to take a great many precautions to avoid hurting each other; for, in consequence of the different principles which actuate us, even sometimes without our knowledge, they may find themselves marching in opposite directions. The orbit of the material order is constantly intersected by the moral order. Every fact calls forth some idea, which, when explained and qualified, forces us back upon our principles. Then, the religious convictions being different, controversy is sure to come and divide. Such is the reason why the church does not like the association of Catholics with heretics and unbelievers.”
Hence it will be seen that the Grand Vicar avows that the Catholic clergy of Canada sees with pain any association for any purpose between Catholics and Protestants; and when such is required for the purpose of commerce and manufacture, tolerates it only as an evil and a danger, which had better be avoided if possible. This is further asserted by the preacher in this formal declaration :—
“The church forbids that her children should, generally speaking, have any intimate relations with those who are either her enemies, or indifferent towards her. Hence, the necessity of choosing those with whom you unite for any object whatever. Yes, if you are in contact with a mind opposed to your creed, you shall have before long, and in a more or less direct manner, to discuss about religion, and then you will be brought into that pass that you must either proceed to rupture, or else in a cowardly manner renounce this defence of your Catholic convictions.”
This means that in the opinion of our Canadian hierarchy, no Catholic is ever safe who is in commercial or industrial partnership with a heretic. All intercourse whatever with Protestants is fraught with danger, and should, therefore, be restricted within the narrowest possible limits. The Canadian Catholic must be forever fenced in and isolated. He must avoid all contact with his fellow-citizens of another creed, and rigidly keep them out of his social circle. In the face of such declarations, made with high authority, and which reveal the secret policy of the Catholic clergy, what hope is there of social unity, or even toleration? How can the dream of a great Canadian nationality be ever realized? It would only make the Lower Canadian Protestants a class of Pariahs, excluded everywhere by an intolerant majority, fearful of contamination by the contact with heretics. It is quite evident from these facts, that a great revolution, political or religious, which will ruin the power of the clergy of Rome in Canada, must first take place, before the Canadian people can ever become one.