"All the ordained ministers of the Latin Church...are normally chosen from among men of faith who live a celibate life and who intend to remain celibate 'for the sake of the kingdom of heaven'...Celibacy is a sign of this new life to the service of which the Church's minister is consecrated..."

--CATECHISM OF THE CATHOLIC CHURCH, c. 1997 (ISBN 0-385-47967-0), p. 440 #1579

The Roman priesthood is well known for its celibacy requirement. Does God require celibacy?

"Marriage is honourable in ALL..." Hebrews 13:4

"A bishop then must be blameless, the husband of one wife..." 1 Timothy 3:2

"If any [elder] be blameless, the husband of one wife"... Titus 1:6

What then, Gentle Reader? God says in His word that the Roman celibacy requirement is a doctrine of devils...

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; FORBIDDING TO MARRY...

1 Timothy 4:1, 3

And history only proves it--

"I am sorry to say, from my knowledge of [Roman Catholic priests]...that there is not a more corrupt, licentious body of men in the world."

HARTFORD, 1854, P. 37



Revelation 17:5

MYSTERY BABYLON IS MOTHER OF HARLOTS AND ABOMINATIONS--we see this prophecy manifested physically and spiritually in the Roman Catholic religion. Her priests are forced celibates--marriage is forbidden to them--and yet history reveals them to have been unlawfully "serviced" through various means whether nuns, whores, or victims of the confessionals. The Roman Catholic Observer ( notes,

"...Let a priest marry, and he is immediately dumped, defrocked, stripped of his priestly privileges; it is almost immediate justice. But let that same priest seduce a woman parishioner, or a young girl or boy, he is either left alone, or, if exposure is immanent, he is shuffled-off to another parish, where the cycle begins again. This phenomenon (which I call 'assignment bingo") has been reported in case after case in courts of law, and in the comments of victims. This cover-up practice is too well-known to be denied. For a superb coverage of this topic, see Lead Us Not Into Temptation: Catholic Priests and the Sexual Abuse of Children. "

Rome calls herself, "Mother Church". She is a mother alright--THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH (Revelation 17:5). Romish priests have destroyed a multitude of lives as they have taken advantage of those who look to them as "another Christ".

"My mother told me I would have to see the priest at the church in order to get my confirmation lessons to understand it more fully. I was to go each Saturday morning to see him. However, the subject of Confirmation I did not learn. This priest was sexually molesting me. I was shocked because I had never had anything like this happen before. I was scared. Since good Catholics were supposed to obey their priests, for they are in higher authority, I submitted though I was frightened. Each Saturday I had to go face this priest and didn't dare tell a soul what was happening. This lasted for about six to seven weeks."

Sandy, a former nun

Let us descend into an abyss as we spy out the predatory, lascivious, unclean, perversity of the Romish priesthood. They are notoriously incontinent. They only follow the example set for them by the popes themselves...ungodly men who have been some of the most cruel, licentious, perverted beasts in history. Read of Pope John XII who committed incest with his mother, sister and his father's concubine (Popes of Rome by Ronald Cooke, p. 11). John XXIII (or XXII) was convicted of lust, murder, rape, sodomy and piracy (ibid p. 19). Ronald Cooke says--

When one looks at the lives of some of these men who claimed, and still claim, to be the Vicar of Christ on earth, he sees a ghastly array of egregrious evils both moral and spiritual which cannot be matched by any other group of men, or by any other organization, in the annals of history. Other men and organizations have committed great evils, but never on such a wide scale and never for such a long time.

The evils are compounded by the fact that the popes of Rome not only claimed to be "Christian" but to be the leader of all Christians in the world, and the personal representative of Christ on earth. When the lives and teachings of the popes are examined it will be seen by any impartial observer, that some of the most wicked men who have ever lived on this planet were popes of Rome. Their lives and teachings mark them out as the representatives of evil rather than the representatives of the Lord Jesus Christ. The popes surpassed Nero and Caligula in crimes and sins. (p.5)

[Here Mr. Cooke cites Malachi Martin, a Roman Catholic writer concerning Marozia a whorish woman who serviced at least one pope.]--

[Otto III wanted to] lay eyes on the woman who was the mother of a pope, whom she had conceived by another pope, and who was the aunt of a third pope, the grandmother of a fourth pope, and with the help of her own mother, the creator of nine popes in eight years, of whom two had been strangled, one suffocated with a cushion, and four deposed and disposed of in circumstances that have never come to public light. (p.9)

The Roman Catholic Observer ( notes:

[a number of popes] sired bastard children, and even had some of those children made popes themselves! There was even a pope who was murdered by a jealous husband who found the [so-wrongly-called] "Vicar of Christ" having sex with his wife (Pope John XII). The box below lists some of the popes who sired future popes. It is enough to give one pause to think....

Popes who Sired Popes

Pope Anastasius (399-401) sired Pope Innocent I (401-417)

Pope Hormisday (514-523) sired Pope Silverius (536-537)

Pope Sergius II (904-911) sired Pope John XI (931-935)

Clerics who Sired Popes, Bishops and Priests

Pope Theodore I (642)-649) sired Bishop Damasus I (366-384)

Pope Boniface (418-422), Felix II (483)-492), Anastasius II (496-498), Agapitus (535-536), Marinus I (882-884) and John XV (985-986) were sons of Roman Catholic priests. [Lead Us Not Into Temptation; Page 179]

For information on the depravity of the popes (written by a Catholic), see The Decline and Fall of the Roman Church by Malachi Martin.

The beast that was, is not, and yet is carries on, through the millenia, blasphemous, licentious false worship. The papacy carries on pagan worship found in their predecessors, the caesers of Rome. The popes and caesars were both leaders of false worship. Both groups killed the martyrs of Jesus. The following excerpt gives a few examples of the atrocities of the Roman Caesars, fathers to the Roman Popes. (taken from History of the Christian Church, chapter 8, by Philip Schaff circa 1858)--

...The Pagan historians of Rome have branded and immortalized the vices and crimes of the Caesars: the misanthropy, cruelty, and voluptuousness of Tiberius; the ferocious madness of Caius Caligula, who had men tortured, beheaded, or sawed in pieces for his amusement, who seriously meditated the butchery of the whole senate, raised his horse to the dignity of consul and priest, and crawled under the bed in a storm; the bottomless vileness of Nero, "the inventor of crime," who poisoned or murdered his preceptors Burrhus and Seneca, his half-brother and brother-in-law Britannicus, his mother Agrippina, his wife Octavia, his mistress Poppaea, who in sheer wantonness set fire to Rome, and then burnt innocent Christians for it as torches in his gardens, figuring himself as charioteer in the infernal spectacle; the swinish gluttony of Vitellins, who consumed millions of money in mere eating; the refined wickedness of Domitian, who, more a cat than a tiger, amused himself most with the torments of the dying and with catching flies; the shameless revelry of Commodus with his hundreds of concubines, and ferocious passion for butchering men and beasts on the arena; the mad villainy of Heliogabalus, who raised the lowest men to the highest dignities, dressed himself in women's clothes, married a dissolute boy like himself, in short, inverted all the laws of nature and of decency, until at last he was butchered with his mother by the soldiers, and thrown into the muddy Tiber. And to fill the measure of impiety and wickedness, such imperial monsters were received, after their death, by a formal decree of the Senate, into the number of divinities and their abandoned memory was celebrated by festivals, temples, and colleges of priests! The emperor, in the language of Gibbon, was at once "a priest, an atheist, and a god." Some added to it the dignity of amateur actor and gladiator on the stage. Domitian, even in his lifetime, caused himself to be called "Dominus et Deus noster," and whole herds of animals to be sacrificed to his gold and silver statues. It is impossible to imagine a greater public and official mockery of all religion.

The lecherous, animalistic, beastly, lusty antichrist spirit continues to manifest itself in the Roman Catholic "church". It has taken up residence in the hearts of wicked, willing men who've sold their souls for a mess of pottage. They care not for religion. Their religion is in their bellies. Carnal, fleshly. Today we are hearing about the widespread Romish sexual child abuse and pedophilia and pederasty, fornication, rape, adultery, and sodomy.

How wicked that the Romish priest is called "another Christ" by brainwashed papists such as Mother Teresa. In the following she addressed priests at the Worldwide Retreat for Priests in October 1984, in Paul VI Audience Hall, Vatican City:

"...only when the priest is there can we have our altar and our tabernacle and our Jesus. Only the priest can PUT Jesus there for us...Jesus wants to go there, but we cannot bring him unless you first give him to us.

...This is one of the reasons you are called 'another Christ'.

Roman priesthood: a well-known repository of abusers and sodomites.

The following excerpt taken from The Roman Catholic Observer (

Some claim that today's Roman Catholic seminaries (those that remain after the decline in priestly vocations) are actually attracting more homosexuals and sexually deviant men to the priesthood than ever before. In fact, a number of priests themselves support this thought:
"Alongside the attrition rate of thousands of priests who left to marry, the numbers of homosexuals entering the clerical life began to escalate. Dozens of priests over age fifty, in every region of the country, told me that in the 1970's homosexuals began pouring into seminaries and order houses. The 18 gay clerics I interviewed for 1987 articles in NCR" (National Catholic Reporter) "insisted that the younger generation " (of priests) " was a gay majority." [Jason Berry, Lead Us Not Into Temptation' Page 183]

How Many Homosexual Priests?

Catholic apologists say that the incidence of homosexual priests is no higher that can be found in the adult male population at large. None of them can cite statistics to support their case. This is one of the unfortunate results of the seeming lack of forthrightness by the Roman Catholic Church to investigate The Celibacy Problem and to report the results. Now consider the following:
"No one knows how many priests are homosexual, but researchers agree that the numbers are much higher than in society." [Jason Berry, Lead Us Not Into Temptation; Page 184]

A piercing insight by the same author is this:

". . . If you have a system that invites only celibate men into the priesthood, that opens up at least the possibility that a higher percentage of homosexual persons might be attracted to that than would be to some other professions." [ibid, Page 185]

Consider also the following from a Roman Catholic priest:

"Vicars of priests and seminary administrators who have been around awhile speak among themselves of the disproportionate number of gay men that populate our seminaries and presbytereates. They know that a proportionate number of gay priests and seminarians would fall between 5 and 10 percent. An NBC report on celibacy and the clergy found that 'anywhere from 20 percent to 58 percent of Catholic clergy have a homosexual orientation. Other studies find that approximately half of American priests and seminarians are homosexually oriented. Sociologist James G. Wolf in his book Gay Priests concluded that 48.5 percent of priests and 55.1 percent of seminarians were gay. The percentage appears to be highest among priests under forty years of age. Moreover, the percentage of gay men among religious congregations of priests is believed to be even higher. [The Changing Face of the Priesthood, Fr. Donald B. Cozzens; Copyright 2000 by the Order of St. Benedict]

When a man is immersed in a closed culture in which relationships with women are expressly forbidden, they are not at the same time stripped of their libido (be it hetero- or homosexual. Yes, they do 'sign-up' for celibacy because it is required to attain a truly admirable goal: to become a priest who serves the people. But more often than not it is merely a means to an end that denies and ignores the nature of the man himself - unless, of course, that man is a homosexual or pedophile [or pederast] to begin with. All too often the result is what most researchers term "arrested psychosexual development." That is to say that for many priests, their ability to face, to deal with their natural sexuality, remains at an immature, juvenile level. Also, the Catholic tradition that considers celibacy a higher state than marriage, not only denigrates both marriage and women, but fosters intimate bonds between people of the same sex - men. Is it any wonder that the seminaries are producing an increasing number of sexually deviant priests?

Further support showing that seminary training promotes arrested psychosexual development of priests is offered by Roman Catholic priest Donald B. Cozzens:

"Yet the sobering realities of marriage, fatherhood, and mortgage that often shake an emotionally adolescent male into maturity remain, with growing exceptions, outside the experience of the seminarian and priest." And, citing writer Robert Hovda, Cozens goes on to say that "Clergy and other professional servants of the (Roman Catholic) churches are kept in a state of economic serfdom and dependency on fringe benefits, sycophancy and tax evasion, discouraging the very freedom, independence and maturity we are finally beginning to desire in our ministers." [The Changing Face of the Priesthood, page 73.]

A Sample Seminary Example

One current example of homosexuality in Catholic seminaries involves St. Patrick's Seminary, Menlo Park, San Francisco, CA. Reports by former seminarians at that location say that the place is a haven for homosexual seminarians. The rector of St. Patrick's, Fr. Gerald Coleman, S.S. is a Catholic priest who goes about promoting acceptance of homosexuality. The Catholic Wanderer recently published an exposure of Fr. Coleman's agenda that included Fr. Coleman's threatened charge of libel. To read this revealing article, surf over to The Wanderer at the link below, and go to Issue Date: 1-6-2000, Article Title: The Wander Responds. . . OK, [go] to read it.

Is this an isolated example. Hardly. Consider, if you will, the following from a Catholic publication:

"Equally disturbing is the tendency of bishops to overlook the fact that a disproportionate number of homosexuals are being recruited into seminaries. I know of one seminary where, two years ago, 60 percent of the students identified themselves as 'gay,' 20 percent were confused about their sexual identity, and only 20 percent considered themselves to be heterosexual. I have no objection whatsoever to welcoming homosexuals into the priesthood". [Pastor Ignotus, What are We Advertising, The Tablet, April 24, 1999]

What is particularly disturbing is this Catholic authors' opinion that he has "no objection whatsoever to welcoming homosexuals into the priesthood." The facts cited, coupled with such opinions should be enough to make any sincere Roman Catholic mildly petrified. Could this really be the plan of Jesus Christ for his ministers?

Now one final quote on this topic:

"Should our seminaries become significantly gay, and many seasoned observers find them to be precisely that, the priesthood of the twenty-first century will likely be perceived as a predominantly gay profession. Some, we shall see, believe it has always been so." [The Changing Face of the Priesthood, (Page 103)Fr. Donald B. Cozzens, Copyright 2000 by the Order of St. Benedict]
"At issue at the beginning of the twenty-first century is the growing perception - one seldom contested by those who know the priesthood well - that the priesthood is or is becoming a gay profession." [ibid, Page 107]

"Let the priest come upon you..."

Sis. Charlotte went into a convent as a young child and eventually became a Carmelite nun in a cloistered convent--that's where her nightmare began. After she remained in a casket for nine hours she took three vows--of poverty, chastity, and obedience. She signed them in blood....

"And then after this, and the Mother Superior leads me out into another room, or rather she opens the doors, and I'm to be sent into that room.

"And when I walk out in that room I see something that I have never seen before. I see a Roman Catholic Priest dressed in a holy habit. He walks over to me and locks his arm in my arm which he had never done in the first part of my convent life. I never had a priest to insult me in any way. I never had one of them to even be unkind to me in the first part of my convent experience. But here he is now. And of course I didn't understand what it was all about. And I didn't know what in the world the man expected of me. But you know, I pulled from him because I felt highly insulted. And I pulled from him and I said, 'Shame on you.' And it made him very angry for a minute. And the Mother Superior must have heard my voice, because she came out immediately, and she said, "Oh," and they called me by my Church name. She said, "After you've been in the convent a little while you won't feel this way. The rest of us felt the same way you do."

And you know the priest's body is sanctified. And therefore it is not a sin for us to give the priests our bodies. In other words, they teach every little Nun this: [this portion deleted because it is too grievous...Charlotte was told that it was not a sin for the nuns to bear the priest's children] And let me tell you, that's what they come into the convent for. No other purpose in all of this world do priests come into the convent but to rob those precious little girls of their virtue. And I'll assure you, we'll be telling you a little later in the testimony just what they really do after they come in under those particular deals.

But may I say, now every bridge has been burned out from under me. There's no way back. I can't get out of the convent, even though I pled. Oh, how I pled with that priest, "Send for my father. I want to go home. I don't want to go any farther." Only to laugh in my face. And, let me tell you, that's when you stand alone. And you don't know who to turn to. And you're a victim of circumstances. And you live in the convent because there is no other way to get out of the convent. And, I'll assure you, I stayed in the convent until God made a way for me to come out. And so after all of this, my mail was stopped. I'll never receive another bit of mail from my family. Never another letter. I belong to the Pope. I belong to Rome.

And then after all of this--the Mother Superior, after taking me through these particular vows--the priest has invited me to go to the Bridal Chamber. You say, "Did you go?" No. Definitely not. I didn't enter the convent to be a bad woman. It would have been much easier to stay out of the convent to be a bad woman. You wouldn't go into the convent and live in the poverty we lived in and to suffer as we suffered to be a bad woman. No girl would do that. It would have been much easier to stay out of the convent if I wanted to be a bad woman. But I went there to give my heart and life to God. And that was the only purpose I had in going there.

At the following point in her testimony, Sis. Charlotte and the other "little nuns" have eaten on a level just above starvation. She has gone through various horrific penances, and is explaining what happens on confession day.

Alright. It doesn't bother the Mother Superior to take one of those dear, little girls... And, may I say, you know, when the priests come into the convents, they come as our Father Confessors. Once a month we go to confession. And we don't want to go, don't you worry. Many's a' time [I] have gone in the very back row. I didn't want to go in there. I know who's out there. One of them... I may not know the particular man, but I know he's a priest. And I know those priests. I certainly have seen them enough. I've lived there long enough. I certainly have had contact with every one of them. And, I'll assure you this one thing, I don't trust a single one of those in the convent.

Now, we're not telling you about every priest. I don't know all the priests. I'm just talking about the Convent in my personal testimony of convent lsife.

And, you know, we know something about what's out in that room. And, here we are, we know we're going to confession today. It may take all day long. And here he comes. And I have never seen a Roman Catholic Priest come into the Convent that I was in without intoxicating liquor under his belt...

And so we have a beast sitting out there. There a straight-back, hard-bottom chair. No other furniture but the Crucifix and the Virgin Mary. But here he is sitting on that chair right out there in the middle of that room. Now here a little girl has to walk out there alone. And she has to kneel down. Think of it.

Why, bless your heart, I really, sometimes... I'm saved now. I'm out of the Convent, and I now look back at that Roman Catholic priest, and I often say, "I'm sure he was a twin brother to the devil," because he's full of sin. He's full of vice. He's full of corruption.

And we go out there and kneel down at his knees. Now, you're a lucky girl if you get away from that man without being destroyed. Why, he's drunk. He's a beast. He's not a man. Oh, he has a holy habit on. He's an ordained Roman Catholic Priest.

And so, I'll assure you, we don't like to go to Confession. But we must go once a month. And those little girls can't help themselves. And nobody comes out into that room but the priest and I. Until it's all over and then we can come back. And the next one will have to come. And, I'll assure you, we don't appreciate that day.

And those little girls don't know any better. They don't know anything about the plan of salvation. They don't know that Jesus went to Calvary and died for them. They don't know that He shed His blood for them. Those little girls know nothing about it, because to me, as I repeat again, the Bible was a hidden book to every one of the those little girls.

And so, now, they can do things like this. Now, if a Roman Catholic Priest comes into the Convent he may go to the Mother Superior and ask her to permit him to go into the cell where one of the Nuns are. And, you know, that Mother with her carnal mind and her carnal heart - and she's very hard and very carnal - and she is the mother, many times, of many illegitimate children - they belong to the priest... and, you know, she'll take that priest. And he's drinking - she knows it. They bring liquor in with them. Sometimes some of the Nuns will drink with him, and the Mother usually drinks with him. And it's really a terrible place, it is, not a religious order. It does not live up to that name whatsoever.

But here she brings that priest into one of our cells. Now, I wonder if you realize how serious it is. That Roman Catholic priest, he has liquor under his belt, we know that. But he has a big, strong body. He's had three square meals of food every day of his life. He can eat all the food that he wants.

But, you know, there's a little Nun that may have a broken body. And she may not have very much strength. And what did he come into that cell for? For nothing other than to destroy that little Nun.

I often say I wish the government could walk into a Convent just about the time one of those priests are let in the cell. The Mother will turn a key in the lock, and you're locked in there with that priest.

Now, we have no way to defend ourselves. And I often say - I've had to nurse those little girls - I'm an R.N.. I've got my nurse's training by going through the tunnel over to the hospital as I lived in an Open Order Convent. But, may I say, after that priest is taken out of there, if you could look upon the body of that little Nun, she looks like something you've thrown out in a hog pen. And a half a dozen old sows have just mauled that child's body.

And this is convent life!

...Now, if I refuse to give my body - you know we're just supposed to give our bodies voluntarily to those priests. Many times the Nuns are overpowered. But if I refuse to give my body voluntarily to them, then you know he becomes very angry. And he goes immediately to the Mother Superior. Then when two carnal minds come together, they can invent things that you and I... we don't have enough evil in our heart to invent things like that. We don't have enough sin in our lives to even think up such terrible things. And when those two carnal minds come together, the next time, I want you to know, they're all ready.

Now, the Mother Superior might say to me in a day or two, we're going to do penance. Now the penance that they'll inflict on me is something that the Mother Superior and the priest have invented. And it can be very, very cruel.

They might take me down into one of the dirty dungeons. And there's no floors in those places. And, you know, they have a place down there - there are rods about three feet long. They have them, buried down into cement. And at the top of it there's a ring about this big, out, sticking out of the ground. They have some leather straps fastened there. And when they take me down there they put my foot, either foot, through those rings and then they strap my ankles securely.

Now, I'm standing with my feet in those rings. Alright, they're going out of there. And they're going to leave me locked up in that place by myself. And it's a dirty place. Well, I might stand there for two or three hours if I have strength enough in my body.

Well what do you think is going to happen to me then? I can't stand any longer. Sometimes we faint. Sometimes we just become exhausted and we go down. But when I go down it flips my ankles over like that, and I can't do anything about it. I don't have any strength for me to get up. I may have to lie in that position for two or three days and no one will come near. They won't give you a bite of food. They won't bring me one drop of water.

But I must stay there. And the next thing you feel is the bugs crawling over my body and the mice running over me. And I still have to stay there.

I can understand why they don't want me to uncover [these things]. They don't want the world to know these things are going on. No priest in this country wants it. And if he doesn't want the world to know it then they'd better be pretty careful that nobody ever gets out of the convent after they've spent a few years back there.

Well, on it goes. Then sometimes the priests come and they get angry at us because we refuse to sin with them voluntarily. And you know, after awhile, the Nuns bodies' are broken after we're there awhile. And many, many's a' times to have him slap you in the mouth is a terrible thing. I've had my front teeth knocked out. I know what it's all about. And then he gets you down on the floor and then kicks you in the stomach.

Many of those precious little girls have babies under their heart. And it doesn't bother the priest to kick you in the stomach with a baby under your heart. He doesn't mind. The baby's going to be killed anyway, because those babies are born in the convent. Why wouldn't babies be born when you run places like this under the cloak of religion? The world thinks it's religious orders.

And there are babies born in there. And most of the babies are premature. And many of them are abnormal. Very, very seldom do we ever see a normal baby.

You say, "Sister Charlotte, do you dare to say that?" I most definitely do dare to say this. And I intend to keep on saying it. Why? I delivered those babies with these hands. And what I've seen with my eyes and I've done with my hands... I just challenge the whole world to say it isn't true. And the only way they can ever prove it isn't true, they'll have to open [the convents] - if they ever serve a summons on me, and call me into court, I'll assure you this one thing - convents are coming open. And then the world is going to know what convents really are.

Romanist hierarchy in modern times seems to lead the fight against the evil of abortion--yet it is an author of child murder. Given the illicit relations between lascivious priests and their victims, pregnancies occur. Sis. Charlotte speaks of pregnant nuns in the convent...

Most of you dear mothers.. Oh, you have everything ready [for the arrival of your baby]. The beautiful nursery, all the baby's beautiful clothes you made. Everything is lovely. You're looking forward to that precious, little, immortal soul that's going to be born into your home. And everything is ready. And, oh, I would you could see that little Nun. She's not looking forward to that. There won't ever be a blanket around it's body. They'll never even - they'll never bathe that baby's body. But it can only live four or five hours. And then the Mother Superior will take that baby and put her fingers in it's nostrils and cover it's mouth and snuff it's little life out.

And why do they build the lime pits in the Convents? What is the reason for building it if it isn't to kill the babies? And that baby will be taken into the lime pit, and chemical lime is put over it's body. And that's the end of babies.

Oh, when I think about it! ...pray that God will make a way for every Convent in the United States to be opened and to let the government go in. And when the government goes in you won't have to worry. The Convents will be opened, the Nuns will be taken out and they'll be closed up just as they opened the Convents in old Mexico in 1934.

There are no Convents in old Mexico. Every cloister it is opened. And they found all of the corruption back there - the lime pits. If any of you are taking a vacation, go over into old Mexico. The government owns them. They're public museums. And go through the Convent. Look with your own eyes, touch with your own hands, and then come home and see if you believe my testimony. It'll stir every bit of that blood in your veins! I mean, it'll do something to you that nothing else has ever been able to do. Go through them and look at them. Go into the dungeons. Go into the tunnels. Go through the lime pits. Look at the skulls - rooms of skulls over there. And then ask the guides where they come from. And go and see all the devices of torture they placed upon the bodies of the little Nuns. Go into their cells and look at their beds, and see for yourself.

"Kill yourself, dear."

A word of confirmation from William Hogan, a former Catholic priest in a chapter of his book Auricular Confession and Popish Nunneries, 1854--

The whole family were members of the Protestant church, as the Episcopal church is called in that country. As soon as the sons left home to join their respective regiments, which were then on the continent, the mother and daughter were alone, so much so, that the fond mother soon discovered that her too great affection for her child and the indulgence given to her were rather impeding than otherwise her education.

She accordingly determined to remove her governess, who up to this period was her sole instructress, under the watchful eye of the fond and accomplished mother herself and send her to a fashionable school for young ladies. There was then in the neighborhood, only about twenty miles from this family, a nunnery of the order of Jesuits. To this nunnery was attached a school superintended by nuns of the order. The school was one of the most fashionable in the country.

The nuns who presided over it, were said to be the most accomplished teachers in Europe. The expenses of an education in it were extravagantly high, but not beyond the reach of wealth and fashion. The mother, though a Protestant, and strict and conscientious in the discharge of all the duties of her church, and not without a struggle in parting with her child and consigning her to the charge of Jesuits, yielded in this case to the malign influence of fashion, as many a fond mother does even in this our own land of equal rights and far-famed, though mock equity, sent her beautiful daughter, her earthly idol, to the school of. these nuns. Let the result speak for itself.

Up to the departure of the sons for the army, and this daughter for the nunnery, I had been ever from my infancy acquainted with this family, and had for them the highest respect and warmest attachment: the elder brother was about my own age and only a few years between the eldest and the youngest child.

Soon after the daughter was sent to school, I entered the College of Maynooth as a theological student and in due time was ordained a Roman Catholic priest by particular dispensation being two years under the canonical age. An interval of some years passed before I had an opportunity of meeting my young friend again; our interview was under peculiar circumstances. I was ordained a Romish priest, and located where she happened to be on a visit. There was a large party given at which, among many others, I happened to be present; and the meeting with my friend and interchanging the usual courtesies upon such occasions, she - sportively as I then imagined - asked me whether I would preach her reception sermon, as she intended on becoming a nun and taking the white veil. Not even dreaming of such an event, I replied in the affirmative.

I heard no more of the affair for about two months, when I received a note from her designating the chapel, the day and the hour she expected me to preach. I was then but a short time in the ministry, but sufficiently long to know that up to the hour of my commencing to read Popish theology, especially that of Dens and Antoine de Peccatis, I knew nothing of the iniquities taught and practised by Romish priests and bishops.

At the receipt of my friend's note, a cold chill crept over me; I anticipated, I feared, I trembled, I felt there must be foul play somewhere. However, I went according to promise, preached her reception sermon at the request of the young lady, and with the special approbation of the Bishop whom I had to consult on such occasions.

The concourse of people that assembled on this occasion was very great. The interest created by the apparent voluntary retirement from the world of one so young, so wealthy and so beautiful, was intense, and accordingly the chapel in which I preached was filled to overflowing with the nobility and fashionables of that section of the country. Many and large were the tears which were shed, when this beautiful young lady cut off her rich and flowing tresses of hair.

Having no clerical connection with the convent in which she was immured, I had not seen her for three months following. At the expiration of that time, one of the lay sisters of the convent delivered to me a note. I knew it contained something startling.

These lay sisters among Jesuits, are spies belonging to that order, but are sometimes bribed by the nuns for certain purposes. As soon as I reached my apartments, I found that my young friend expressed a wish to see me on something important. I, of course, lost no time in calling on her, and being a priest, I was immediately admitted; but never have I forgot, nor can I forget, the melancholy picture of lost beauty and fallen humanity, which met my astonished gaze in the person of my once-beautiful and virtuous friend.

I had been then about eighteen months a Romish priest, and was not without some knowledge of their profligate lives; and therefore I was the better prepared for and could more easily anticipate what was to come. After such preliminary conversation as may be expected upon occasions of this kind the young lady spoke to me to the following effect, if not literally so. I say literally, because so deep and strong, and lasting was the impression made upon my mind, that I believe I have not forgotten one letter of her words.... "I sent for you, my friend to see you once more before my death. I have insulted my God and disgraced my family; I am in the family way and I must die."

After a good deal of conversation which it is needless to repeat, I discovered from her confession the parent of this pregnancy and the mother abbess of the convent had advised her to take medicine which would effect abortion: but that she knew from the lay Sister who delivered me the note, and who was a confidential servant in the couvent, that the medicine which the mother abbess would give her should contain poison, and that the procuring abortion was a mere pretext.

I gave her such advice as I could in the capacity of a Romish priest. I advised her to send for the bishop and consult him. "I cannot do it," said she. "My destroyer is my confessor." I was silent. I had no more to say. I was bound by oath to be true to him. In vain did the noble sentiment even of the Pagan occur to me; a sentiment sanctioned almost by inspiration itself. It fled from my mind as smoke before the wind. I was one of the priests of the infallible church, and what was honor, what was honesty to me, where the honor of that infallible church was concerned?

They were of no account; not worthy the consideration of a Romish priest for a second. The almost heavenly sentiment of the noble Pagan, "Fiat justitia, ruat coelum," let justice be done even if the heavens were to fall, fled from my mind. I retired, leaving my friend to her fate, but promising, at her request, to return in a fortnight.

According to promise, I did return in a fortnight, but the foul deed was done. She was no more. The cold clay contained in its dread embrace all that now remained of that being, which, but a few months before, lived, and moved in all the beauty and symmetry of proportion; and that soul, once pure and spotless as the dew-drop of heaven, ere its contact with the impurities of earth, which a fond mother confided to the care of Jesuit nuns, had been driven in its guilt and pollution into the presence of a just but merciful God. All, all, the work of Jesuits and Nuns! This was the first check my Popish enthusiasm met with; and now for the first time did a doubt of the infallibility of the church of Rome enter my mind. After witnessing these events I could not help asking myself, can a church which sanctions and countenances such flagitious iniquities as I have just witnessed be a Christian church? Can a body of men, who individually practise such deeds of blood, treachery and crime as those which I have seen, be, collectively, infallible?

Are these the men whom the Saviour commissioned, in a particular manner, to preach the gospel to every creature? Are these the men, as a body, with whom he promised to be always, even to the consummation of the world? Are these the men who collectively constitute an infallible church? If so, unprofitable indeed has been my life. It is high time to come out from among them; and if I cannot live the life of luxury and ease, of sin and crime which a Romish priest can live, let me, at least, live that of an honorable man, and a useful member of society.

Europe is not the only portion of the world that contains legalized Sodoms. Its people are not the only people that support them. Its lawgivers are not the only men, nor its lawmakers the only ones, that make laws for them and give them charters. Its people are not the only people who contribute their time, their lands, their moneys, and who take almost from the necessaries of life, to support monk houses and nunneries, Jesuits and Dominicans. No, no. The new world, the new people, if I may say so, who boast of being the most enlightened people on the face of the earth -these are the people who, ill proportion to their number, contribute most to the support of Popish brothels, modestly called nunneries.

But it will be said that the young lady to whom I have alluded, has given no evidence of her being virtuous. As far as you tell us, she has made no resistance, and it is scarcely possible that one whom you have placed upon so high a prominence of virtue, could have so suddenly fallen into the depths of vice. This is all very plausible, and naturally to be expected from those who know nothing of auricular confession, a Popish institution, one of the most ingenious devices ever invented by the great enemy of man for the destruction of the human soul.

I am personally acquainted with several respectable Protestant Americans, both male and female, whose ideas of confession in the Romish church have often amused me, though not unaccompanied with feelings of grief and sorrow, at their unacquaintance with this, what may be called man-trap, or rather woman-trap in the Romish church.

American Protestants suppose that Popish confession means little more than that public confession of sin, which is made in all Protestant churches, or that which we individually make to Almighty God in our private chambers. Such may well inquire how this apparent sudden fall could have taken place. These inquiries will cease when I state that the young lady became a convert to Popery and give my readers some idea of what auricular confession is, and how it is, made. Every Roman Catholic believes that priests have power to forgive sins, by virtue of which power any crime, however heinous may be remitted. But in order to effect this the sinner must confess to a priest each and every sin, whether of thought, word or deed, with all the circumstances leading to it, or following from it; and every priest who hears confessions, is allowed to put such questions as he pleases to his penitent, whether male or female, and he or she is bound to answer under pain of eternal damnation.

It is very difficult, I admit, to suppose that this daughter of a virtuous mother, and that mother a Protestant too, brought up in the elegances of life, from her birth, breathing in no other atmosphere than that of the purest domestic morality, should be precipitated, in the short space of a year or two, from a state of unsullied virtue and innocence, to the veriest depth of crime; and it is a melancholy reflection to suppose a state of society, in which, by any combination of human events, the fond mother of a virtuous child could be made the instrument of that child's ruin. Such an event is scarcely possible in the eyes of Protestant Americans, and I feel a pride in believing, from my acquaintance with many of them, that if American mothers were aware of the existence of a society among them, whose object was to demoralize their children, shut out from them the noonday light of the gospel, and ultimately decoy them into the lecherous embraces of Romish priests and Jesuits; they would, to a woman, rise in their appropriate strength, and deliver our land fiom those legalized Sodoms called nunneries.

I will here take the liberty of showing them how the young friend to whom I have alluded, was debauched. The nunnery to which she was sent, as I have heretofore stated, had attached to it a fashionable school; all nunneries have such. The nuns who instruct in those schools in Europe, are generally advanced in years., descendants from the first families, and highly accomplished. Most, if not all of them, at an early period of life met with some disappointment or other. One perhaps was the daughter of some decayed noble family, reduced by political revolutions to comparative poverty, and now having nothing but the pride of birth, retired to a convent. She could not work, and she would not beg.

Another, perhaps, was disappointed in love; the companion of her own choice was refused to her by some unfeeling, aristocratic parent. No alternative was left but to unite her young person with the remains of some broken-down debauchee of the nobility. She prefers going into a convent with such means as she had in her own right. Another, perhaps, like my young friend, and thus is the case with most of them, was seduced by some profligate priest while at school, degraded in her own eyes, unfitted even in her own mind to become the companion of an honorable man seeing no alternative but death or dishonor, she goes into a convent.

These ladies, when properly disciplined by Jesuits and priests, become the best teachers. But before they are allowed to teach, there is no art, no craft, no species of cunning, no refinement in private personal indulgences, or no modes or means of seduction, in which they are not thoroughly initiated; and I may say with safety, and from my own personal knowledge through the confessional, that there is scarcely one of them who has not been herself debauched by her confessor.

The reader will understand that every nun has a confessor; and here I may as well add, for the truth must be told at once, that every confessor has a concubine, and there are very few of them who have not several. Let any American mother imagine her young daughter among these semi-reverend crones, called nuns, and she will have no difficulty in seeing the possibility of her immediate ruin.

When your daughter comes among those women, they pretend to be the happiest set of beings upon earth. They would not exchange their' situation for any other this side of heaven. They will pray. So do the devils. They will sing. So will the devils, for aught I know. Their language, their acts, their gestures, their whole conduct while in presence of the scholars, or their visitors, is irreproachable.

The mother abbess, or superior of the convent, who invariably is the deepest in sin of the whole, and who, from her age and long practice, is almost constitutionally a hypocrite, appears in public the most meek, the most bland, the most courteous, and the most humble Christian.

She is peculiarly attentive to those who have any money in their own right: she tells them they are beautiful, fascinating, that they look like angels, that this world is not a fit residence for them, that they are too good for it, that they ought to become nuns, in order to fit them for a higher and better station in heaven. Nothing more is necessary than to become a Roman Catholic and go to confession. Such is the apparent happiness, cheerfulness, and unalloyed beatitudes of the nuns, that strangers are pleased with them. They invariably make a favorable impression on the minds of their visitors. The inference is that they must be truly pious and really virtuous.

But to return to the causes which induced me to leave the Romish church. The young lady of whom I have spoken in a previous page, was sent to school, as I have stated, to a Popish nunnery. She was a Protestant when she entered; so are many young ladies in this country when they enter similar schools. The nuns immediately set about her conversion. The process by which such things are done is sometimes slow, but always sure.

It is often tedious, but never fails; though the knowledge European Protestants have of such institutions, renders the process of conversion more tedious than in this land of freedom and Popish humbuggery. The work of her conversion proceeded with the usual success, until she finally joined the Romish church. The next step, in such cases, is to choose a confessor. This is done for the young convert by the mother abbess of the nuns; and now commences the ruin of the soul and the body of the hitherto guileless, guiltless scholar, and convert from Protestant heresy.

She goes to confession; and recollect, American reader, that what I here state is "Mutata fabuta de te ipso narratur." Every word of what I am about to state is applicable to you. This confession is, literally speaking, nothing but a systematic preparation for her ruin. It is said that there is, among the creeping things of this earth, a certain noxious and destructive animal, called Anaconda. It is recorded of this animal, foul, filthy and ugly as he is, that when he is hungry, and seizes upon an object which he desires to destroy and subsequently devour, he takes it with him carefully to his den, or place of retreat. There, at his ease, unseen and alone with his prey, he is said to cover it over with slime, and then and there swallow it. I now declare, most solemnly and sincerely, that after living twenty-five years in full communion with the Roman Catholic church, and officiating as a Romish priest, hearing confessions, and confessing myself, I know not another reptile in all animal nature so filthy, so much to be shunned and loathed, and dreaded by females, both married and single, as a Roman Catholic priest, or bishop, who practises the degrading and demoraIizing office of auricular confession.

Let me give American Protestant mothers just a twilight glance at the questions which a Romish priest puts to those females, who go to confession to him, and they will bear in mind that there is no poetry in what I say. It contains no undulations of a roving fancy; there is nothing dreaming, nothing imaginative about it; it is only a part of a drama in which I have acted myself.

The following is as fair a sketch as I can, with due regard to decency, give of the questions which a Romish priest puts to a young female, who goes to confession to him. It is, however, but a very brief synopsis. But first let the reader figure to himself, or herself, a young lady, between the age of from twelve to twenty, on her knees, with her lips nearly close pressed to the cheeks of the priest, who, in all probability, is not over twenty-five or thirty years old-for here it is worthy of remark, that these young priests are extremely zealous in the discharge of their sacerdotal duties, especially in hearing confessions, which all Roman Catholics are bound to make under pain of eternal damnation. When priest and penitent are placed in the above attitude, let us suppose the following conversation taking place between them, and unless my readers are more dull of apprehension than I am willing to believe, they will have some idea of the beauties of Popery.

Confessor: What sins have you committed?
Penitent: I don't know any, sir.
Confession: Are you sure you did nothing wrong? Examine yourself well.
Penitent: Yes, I do recollect that I did wrong I made faces at school at Lucy A.
Confessor: Nothing else?
Penitent: Yes; I told mother that I hated Lucy A. and that she was an ugly thing.
Confessor: (Scarcely able to suppress a smile in finding the girl perfectly innocent.) Have you had any immodest thoughts?
Penitent: What is that, sir?
Confessor: Have you not been thinking about men?
Penitent: Why, yes, sir.
Confessor: Are you fond of any of them?
Penitent: Why, yes; I like cousin A. or R. greatly.
Confessor: Did you ever like to sleep with him?
Penitent: Oh, no.
Confessor: How long did these thoughts about men continue?
Penitent: Not very long.
Confessor: Had you these thoughts by day, or by night?

In this strain does this reptile confessor proceed, till his now half-gained prey is filled with ideas to which she has been hitherto a stranger. He tells her that she must come tomorrow. She accordingly comes and he gives a twist to the screw, which he has now firmly fixed on the soul and body of his penitent.

Day after day, week after week, and, month after month does this this hapless girl come to confession. Until this wretch has worked up her passion to a tension almost snapping, and then becomes his easy prey.

They even go further; they perpetrate the grossest outrages upon every law, moral and civil, in utter defiance of American jurisprudence. They keep their nunneries, or rather seraglios, in the very midst of them, surround them with ramparts, and not only deny to their civil magistrates the right of entrance, but defy them to do so.

This every American citizen knows to be a fact; at least, it is known in the city of Boston, where I now write. No one was admitted within the walls of the Ursuline convent, which an indignant populace reduced to ashes, without special permission from the mother abbess, allowing the nuns within to assume the appearance of decency and propriety before they showed themselves, however flagrant their conduct might have been.

Time was given to them and to the priests to assume their usual sanctimonius appearance; but then all the cells were never seen at the same time. Many were reserved for hidden and criminal purposes, and when some of those nuns were apparently cheerful and happy, leaving on the visitor's mind an impression that nothing but happiness reigned throughout the whole nunnery, there were probably some of them, unseen and unheard by strangers, writhing in the agonies of childbirth. This is no fancy sketch. Read Llorenti's History of the Inquisition, and you will find that the picture I give is far short of the reality.

Such was the profligacy of friars and nuns, as Llorenti informs us, in the fifteenth century, that the Pope, from very shame, had to take notice of it. He had to invest the inquisition with special power to take cognizance of the matter. The inquisitors, in obedience to orders from their sovereign Pope, entered immediately upon the discharge of their duties. They issued, through their immediate superior, a general order, commanding all women, nuns and lay sisters, married women and single women, without regard to age, station in life, or any other circumstance, to appear before them and give information, if any they had, against all priests, Jesuits, monks, friars and confessors.

The Pope was not fully aware of what he did, when he granted the aforesaid power to the inquisition. He supposed that the licentiousness of his priests did not extend beyond women of ill fame; but his holiness was was mistaken, as he subsequently discovered. All were obliged to obey the summons of the inquisition. Disobedience was heresy - it was death.

The number who made their appearance, to ledge information against the priests and confessors, in the single city of Seville, in Spain, was so great that the taking of depositions occupied twenty notaries for thirty days. The inquisitors, worn out with fatigue, determined on taking a recess, and having done so, they reassembled and devoted thirty days more to the same purpose; but the depositions continued to increase so fast, that they saw no use in continuing them, and they finally resolved to adjourn and quash the inquiry.

The city of Seville was found to be one vast area of pollution. But Americans will still say, this occurred in the fifteenth century; no such thing can take place now.

The whole social system is different now from what it was then. I tell you again, Americans, that you are mistaken in your inference. Priests, nuns and confessors are the same now that they were then, all over the world.

Many of you have visited Paris, and do you not there see, at the present day, a hospital attached to every nunnery in the city. The same is to be seen in Madrid and the principal cities of Spain. I have seen them myself in Mexico, and in the city of Dublin, Ireland. And what is the object of those hospitals? It is chiefly to provide for the illicit offspring of priests and nuns, and such other unmarried females as the priests can seduce through the confessional. But it will be said, there are no hospitals attached to nunneries in this country.

Infant being strangled

True, there are not, but of my own knowledge and from my own experience through the confessional, that it would be well if there were; there would be fewer abortions, there would be fewer infants strangled and murdered. It is not generally known to Americans, that the crime of procuring abortion, a crime which our laws pronounce to be felony, is a common every day crime in Popish nunneries. It is not known to Americans, but let it henceforth be known to them, that strangling and putting to death infants is common in nunneries throughout this country.

It is not known that this is done systematically and methodically, according to Popish instruction. The modus operandi is this. The infallible church teaches that without baptism even infants cannot go to heaven. The holy church, not caring much how the aforesaid infants may come into this world, but that they should go from it according to the ritual of the Church, insists that the infant shall be baptized. This being done, and its soul thus fitted for heaven, the mother abbess gently takes between her holy fingers the nostrils of the infant, and in the name of the infallible church consigns it to the care of the Almighty; and I beg here to state, from my own knowledge through the confessional, that the father is, in nearly all cases, the individual who baptizes it.

Virtuous ladies, into whose hands this book may fall, will exclaim that this is impossible. If even nuns had witnessed such things, however depraved they may be, they would fly from such scenes; or at all events, no nun, who has ever been once guilty of such crimes, would commit them a second time. Here, again, we see how little Americans know of Popery; and of the practices of its priests and nuns.

"You can trust the priest, my children. Tell him all your sins, only he can forgive them."

The next witness is Bernard Fresenborg, a former Catholic priest. This is chapter 5 " Innocent Girlhood at the Confessional Box" of Thirty Years in Hell.

Blight girlhood and you destroy the usefulness of womankind. Tarnish the sacredness of girlhood and you sear the purity of womanhood. Deface the beautiful countenance of chastity, which is found in the bosom of girlhood, and you not only mar the happiness of girlhood, but you deface and obliterate the families of the future, for without that priceless treasure, virtue, the eternal principles of conjugal love becomes a barren waste without a single oasis.

Oh, if I could but call about me in one vast throng the girls of this land, and all other lands, who have had the first thought of carnality planted in their bosom by the scheming Priestcraft, I would have a throng of tear-faced mortals that would rend the heart of stone and stigmatize the cunning of Catholicism with a stigma blacker than the lowering clouds of despair.

When you force childhood to believe in the infallibility of the priestcraft you educate the mind of that child to implicitly believe in the officials of the Catholic Church, and when you gain the implicit confidence you have established a belief that cannot be easily eradicated, as this belief has become a part of that child, and as it grows older, this erroneous belief grows in proportion to the body, and by the time this child has arrived at the age of maturity, she is as densely ignorant of the cunning of this doctrine as she was when she first learned to repeat the Catechism with a childish lisp.

We desire to preface this chapter with common-sense arguments, so that the reader may thoroughly understand how completely the female element of the Catholic Church is under the control of the priesthood of this institution.

Priests are, as a rule, men of more than average intellect, and, as they have no other calling nor no other avocation in life than to make good impressions upon their members, they of course become cunning in their art, especially with the female members of their congregations, and more especially with their young and handsome members.

Imagine the power that a Catholic priest has over a young girl in her teens--yea, over any female member of their congregation, when you take into consideration the fact that from infancy these girls and women have been taught that it is almost an absolute impossibility for a priest to commit a sin.

When you dwell upon the doctrines taught these girls and women it will not be a matter of surprise that the priestcraft wields such a powerful influence over them, as any one with this doctrine funneled into them from childhood is open and ready to believe what the priestcraft may tell them, and the individual is not to blame for believing this, as they have been taught it by their parents from infancy, and the officials of the Catholic Church have taught it; then why should we be surprised at the dense ignorance upon the part of these girls and women?

Priests always try to impress their members with the idea that they are infallible and that it is impossible for them to sin. They do this for many reasons. First, in order that they may have their congregations in humble submission to any of the demands of the church, and, secondly, it enables them to accomplish any devilish deed they may wish to accomplish under the guise of priestly sanctity.

It is no pleasant task to dwell upon this most distasteful and most, repulsive of all of the fallacies of Rome and the abominable rottenness of the priesthood, but without giving a vivid description of the cunning of the priestcraft in regard to the "Confessional" would be treating the subject in a manner that would not do justice to the abominations of her hideous doctrines; and to fail to touch upon this subject would leave the greatest and most deadly weapon in the hands of this band of devils.

The Confessional Box is an emblem of paganism, as innumerable trustworthy authorities prove that Roman Catholicism has pre-empted this custom. as well as many other of her practices from the dark ages of paganism.

Oricular confession was practiced centuries ago by the ancient Babylonians, Egyptians, Mexicans, Peruvians and the Japanese--in fact, it is not only an ancient custom, but one which belongs to the darkest of the ancient ages, which should have been relegated to the haunts of hell centuries ago.

A priest once said: "Nobody should be surprised when we priests, bishops and popes sink into the bottomless abyss of immorality, for the celibacy of the priestcraft is only a cudgel in the hands of Catholic officials to drive us to the haunts of immorality."

A priest once said "that the Confessional is one of the most damnable institutions that was ever permitted to exist, as these Confessionals are only traps to lead the piously and morally-inclined priest to the plains of immorality, for a priest is naught but man, and when he is forced to compel women penitents to pour into his ears their every thought, feeling, desire, emotion and act, it kindles the fires of unholy thought upon the altars of his better ambitions and before he knows it he has committed adultery and not only ruined his own soul, but has been the implement in the hands of the devil to destroy the virtue of innocent womanhood.

He further states " that not only do the thoughts, feelings, emotions, etc., have to be related, in all of their details, to the priest, and perhaps a bad priest, but all circumstances leading to and the results growing out of these thoughts, must be given in detail."

The immorally inclined and. licentious priest is not satisfied with the female penitent enumerating only her mortal sins, but he insists and forces the penitent to give circumstances, minutely describing her thoughts and feelings of every-day life, which leads both the penitent and the confessor to the lowlands of immorality.

The priestcraft is instructed 'by the Romish Church not to allow the penitent to conceal anything from them, and the priestcraft is given instructions to probe the penitent to the heart's core.

In this chapter we propose to give you a little insight to the character of one or two priests that I have personally known, and if I dared and if it was possible to print the nasty history of a number of priests that I have been acquainted with, I could fill this volume with their depravity; but should I do so this book would not be permitted to circulate through the mails of the United States. But I will endeavor to clothe my recital of a few instances of priestly immorality in language of chastity, but will make my recital plain enough that any one who can read may understand.

Rev. Chas. Kuhlman, who was pastor of a Catholic Church in Edwardsville, Ill., was suspicioned of having become too intimate with a sister of his own school, and this sister soon left the sisterhood, and it was rumored that she went to St. Louis to evade the birth of a child.

This very same priest was caught in the act of adultery with a married woman in his office in East St. Louis. He was at that time, besides being pastor, the editor and publisher of a very important Catholic paper called "The Catholic Progress." This immorality of Priest Kuhlman became public property and formed such a nasty mess that the Catholic bishop had to take some notice of it and the case was tried before the Bishop of Alton, Ill., and Kuhlman was excommunicated for life.

This married woman gave testimony that was very damaging to the Rev. Kuhlman and gave her evidence before a notary public, which cannot he disputed, and it matters not how hard the Catholic Church may try to villify these statements, they cannot overcome the truthfulness of the same, as there are too many living witnesses at this time who know that what I am relating is absolutely true.

Rev. Kuhlman was not satisfied with the verdict of the bishop of Alton, Ill., and appealed his case to Rome, and the bishop was indeed glad to get rid of this dirty case and did not appear in Rome to prosecute the case, and the Rev. Kuhlman won the ease in Rome by default, and this same Rev. Kuhlman became a Catholic priest in good standing again and was permitted to officiate as a minister of the gospel, with all of this abominable slime of immorality clinging to his priestly garments.

Now, bear in mind that Rev. Kuhlman, after having all of this immorality laid at his door, was permitted by the Pope of Rome to go right ahead with his priestly duties, but a short time after he won his case at Rome there was an affidavit sworn out against Kuhlman by a man in East St. Louis, averring that he had been again caught in the act of adultery with another woman. This time the ease was reported to Bishop Janssen, of Belleville, Ill, and also to Cardinal Martinelli, of Washington, D. C., but there was no attention paid to it, and this Rev. Kuhlman was permitted to go right ahead in his pastoral duties and is at the present time the pastor of a church in East St. Louis and is also the spiritual director of a convent, which contains many sisters and many pupils. Now, if what I have related is false, Rev. Chas. Kuhlman has redress at law; and if I have libeled him he can make me suffer for the crime, and he will not have to spend any money to locate my whereabouts, as he is aware of my location at the present time and can find me at any time that he desires to bring suit against me for blackmail or any other crime that he sees fit to instigate against me.

It is no pleasant task to relate these very nauseating things, but it is my aim and intention to so plainly and powerfully set forth the deceit, cunning and dastardly deeds of Catholicism that I may be able to open the eyes of not only the Protestant world but of Catholicism at large, for there are thousands of the followers of the Pope who are very weak in their faith, and if I can by the righteousness of my cause, convince them that they are following the blind leaders of paganism, I am absolutely certain that the Protestant ranks will have an in-gathering of the hosts of Catholicism that will cause the angels in heaven to shout hallelujahs of thanksgiving.

Do not understand me to say, or to intimate, that there are no sincere priests, as there are; but their sincerity is founded upon superstitious beliefs and erroneous doctrines, consequently their sincerity and devoutness only helps to fasten the abominations of Catholicism more completely upon humanity, as those who are candidly sincere are held up to the Protestant world as models of Catholicism, when, in fact, they are but exceptions to the general herd of Catholic officials.

To more plainly illustrate to the reader how fascinating and powerful the teachings of Catholicism is upon the minds of man, I would illustrate this by the power that parents have over a child. You teach a child some doctrine, it matters not whether it is right or wrong, and you will impress it with the truthfulness of this doctrine in its childhood, and let it understand as it grows into manhood and womanhood that this doctrine is absolutely true, and hedge it about with superstitions confirming this doctrine, and the hosts of hell can hardly convince it that its early teachings were wrong; so you can easily see what a powerful influence Catholicism has over the minds of its followers, as you must bear in mind that Catholicism takes up the child when it is only a few days old and continually hedges it about with emblems of ignorance and superstition and never allows it to gaze above the horizon of this mass of erroneous doctrine; therefore the child is not to blame for its implicit confidence, but the cunning of those who practice this deception upon this child is to blame, and the doctrine of Catholicism is what I am assailing in this volume, for if I can be instrumental in opening the eyes of those who have arrived at the years of accountability, I feel sure that I can be instrumental in having those so reached declare to their offspring that their first lessons have been altogether erroneous, and if the Catholic parents will begin to teach their children before they leave the parental roof that their first lessons were erroneous it will not be so hard for the Protestant world to finish the job and turn these hosts of darkness into the highways of intellectuality.

The reason that we have so many disgraceful happenings and immoral incidents in the lives of the priestcraft is because of the absolute confidence that their followers have in them, as it is a well-known fact that the female world has a greater confidence in humanity than the male population, so it is an easy matter for any sane man or woman to understand why an immoral priest, and one who has no regard for honor, has such an easy task in accomplishing the ruin of those whom he seeks to destroy.

The paradise of the priestcraft is inky darkness, as they prefer darkness to light, and by their actions, their every-day lives take on the hue of midnight. If we can read God Almighty's handwriting in a legible manner, we believe that any intelligent man or woman can discern in the countenance of a majority of the priestcraft a look which is almost equal to a condemnation of their actions, as a large majority are lacking of that manly frankness of countenance which is found in the countenances of godly men.

In conclusion of this chapter, I beg to state that the Confessional Box of the Romish Church is one of the darkest ages of the dark history of Catholicism, and if this hideous chapter was removed from Romanism, three-fourths of her diabolical deeds would be eradicated; but when you remove the "Confessional" you remove the charm for that part of the priestcraft which exists upon the carrion of the human family, and whenever you remove the "Confessional," the celibacy of the church will be abandoned and the priestcraft will be allowed to marry, as Protestant ministers are permitted to do, and when this is done, instead of having a Roman Catholic Church, we will have a Protestant denomination in its stead, and my prayer is that a just God will hasten the day when this "virtue trap" will be relegated to the dark recesses of paganism, from whence it came.

"I sincerely and devoutly believed that to shield a Catholic criminal was a righteous and Godly calling..."

Fresenborg says this in retrospect of his time as a Romish priest in chapter 8 of his book Thirty Years in Hell--

Monasteries Are Often the Abode of Criminals, and Nunneries the Slaughter Pens of Virtue.

When I was living beneath the folds of the black banner of Catholicism, I sincerely and devoutly believed that to shield a Catholic criminal was a righteous and Godly calling, as I believed that to prevent the civil law from taking hold of the criminal career of a Catholic official, for his shortcomings, was but an act of Godly justice.

I also believed that anything that was done 'between the walls of a Nunnery was sanctified by the approval of those who were higher in authority in the Catholic Church than myself; therefore, the things which I now realize are both criminal and immoral, as well as utterly detestable, I at one time considered righteous, simply because my education had been confined to the narrow channels of bigotry, and the effulgency of Biblical knowledge had never penetrated my Romish-inspired perceptibilities.

If Romish celibacy does not work WHY does the papacy require it in direct contradiction to the scriptures?

The following is excerpted from Woman Rides the Beast chapter 12,


One must understand that mandatory celibacy is not taught in the Bible, nor was it practiced by the apostles. This teaching developed as an integral part of the evolving papal system and gradually became essential to it. The concern was not morality, for celibacy proved to be a veritable cornucopia of evil. In fact, the rule of celibacy was not the prohibition of sex but of marriage. Pope Alexander II (1061-73), for example, refused to discipline a priest who had committed adultery with his father's second wife because he hadn't committed the sin of matrimony. That was the great evil which had to be eliminated for the priesthood to be totally devoted to the Church.

All down through history not only priests and prelates but popes as well had their mistresses and visited prostitutes. Many were homosexuals. No member of the clergy was ever excommunicated for having sex, but thousands have been put out of the priesthood for the scandal of getting married. Why then the strict insistence upon celibacy, even to the present day, if it really doesn't mean abstinence from sex? It is because the rule of celibacy has a very practical and lucrative result for the Church: It leaves priests and especially bishops and popes without families to whom to bequeath property and thereby impoverish the Church. The clergy must have no heirs.

Pope Gregory VII, bemoaning the difficulty in stamping out marriage among priests, declared: "The Church cannot escape from the clutches of the laity unless priests first escape from the clutches of their wives." Here is another vital reason for celibacy: to create a priesthood without the encumbrance (and loving loyalties) of wives and children. Thus fornication and adultery, though forbidden in theory, were preferable to a marriage relationship. Nineteenth-century historian R.W. Thompson explains:

"It was considered absolutely necessary to the perfect working of the papal system that there should organize a compact body of ecclesiastics, destitute of all those generous sympathies which grow alone out of the family relation, that they might be the better fitted to do the work of the popes." (R.W. Thompson, The Papacy and the Civil Power, New York, 1876, p. 443).

Though married men in those early days were allowed to enter the priesthood, they were required to live celibate lives. Pope Leo I (440-61) decreed that married clergy were to treat their wives "as sisters." Few if any Catholics realize that as late as the reign of Pope Gregory VII (1073-85) it was accepted for priests to be married and supposedly live in celibacy with their wives.

Such a requirement was both unnatural and unrealistic. Who could keep such a rule? All over Italy the clerics openly had largely families and no discipline was enacted against them. After all, many of the popes had large families as well and sometime made no secret of it. De Rosa comments:

"This theological confusion in an age of depravity led the clergy, in fifth-century Rome in particular, to become a byword for everything that was gross and perverted. ... When Pope Sixtus III (432-40) was put on trial for seducing a nun, he ably defended himself by quoting Christ's words, `Let him who is without fault among you throw the first stone.'

"...roving monks were proving to be a social menace ... there ... were long periods when many monasteries were nothing but houses of ill repute. ... The second Council of Tours in the year 567 ... publicly admitted there was hardly a cleric anywhere without his wife or mistress" (De Rosa, op. cit., pp. 402-03).

Celibacy: a licentious, beastly doctrine.

The following excerpted from Woman Rides the Beast chapter 12,

"The history of celibacy makes for reading so black. … A large part [of it] is the story of the degradation of women. … Ivo of Chartres (1040-1115) tells of whole convents with inmates who were nuns only in name … [but] were really prostitutes." --Peter de Rosa, Vicars of Christ

A sincere Catholic historian writes:

"The fact is that priestly celibacy had hardly ever worked. In the view of some historians, it has probably done more harm to morals than any other institution in the West, including prostitution. ... "The proof of the harm done by celibacy comes not from bigoted anti-Catholic sources; on the contrary, it includes papal and conciliar documents and letters of reforming saints. They all point in one direction: far from being a candle in a naughty world, priestly celibacy has been more often than not a stain on the name of Christianity" (Peter de Rosa, Vicars of Christ: The Dark Side of the Papacy, Crown Publishers, 1988, pp. 395-96).


For centuries the priesthood was largely hereditary. Most priests were the sons of other priests and bishops. More than one pope was the illegitimate son of a previous and supposedly celibate pope. For example, Pope Sylverius (536-7) was fathered by Pope Hormisdas (514-23), and John XI (931-5) by Sergius III (904-11) of his favorite mistress, Marozia, to whom we referred earlier.

Among the other bastards who ruled the Church were Popes Boniface I (41822), Gelasius (492-6), Agapitus (535-6), and Theodore (642-9). There were more. Adrian IV (1154-9) was the son of a priest. No wonder Pope Pius II (1458-64) said Rome was "the only city run by bastards." Pius himself admitted to fathering at least two illegitimate children, by different women, one of them married at the time. The rule of celibacy literal created prostitutes, making Rome the "Mother of Harlots," as the apostle John foresaw.

For years it has been a common saying that "Rome has more prostitutes than any city in the world because it has the most celibates." Pope Sixtus IV (1471-84) turned that fact into a source of considerable profit by charging Rome's numerous brothels with a Church tax. Then he gathered more wealth still by charging a tax on mistresses kept by priests.

Visiting Germany in the eighth century, St. Boniface found that none of the clergy honored their vows of celibacy. He wrote to Pope Zachary (741-52): "Young men who spent their youth in rape and adultery were rising in the ranks of the clergy. They were spending their nights in bed with four or five women, then getting up in the morning ... to celebrate mass." Bishop Rathurio complained that if he excommunicated unchaste priests "there would be none left to administer the sacraments, except boys. If he excluded bastards, as canon law demanded, not even boys [would be left]" (De Rosa, op. cit., pp. 404-05).

Terence German, a Vatican troubleshooter from 1978 to 1981 at Rome's Jesuit headquarters, claims that "the pope turned a deaf ear to his complaints of sexual improprieties." And when the facts could no longer be denied, the pope tried to say that such things were only occurring in the United States. "But that's hogwash," says German. "Its going on right in Rome, and he knows it" (Times, op. cit.).

John XII (955-64), to whom we referred earlier, became pope at age 16, ran a harem in the Lateran Palace, and lived a life of evil that passes imagination, even toasting the devil in front of St. Peter's altar. Spiritual leader of the Church for neither years. John XII slept with his mother and any other woman he could get his hands on. Women were warned not to venture into St. John Lateran church. Of this man Luitprand wrote in his journal:

"Pope John is the enemy of all things. ... the palace of the Lateran, that once sheltered saints and is now a harlot's brothel, will never forget his union with his father's wench, the sister of the other concubine Stephania. ...

"Women ... fear to come and pray at the thresholds of the holy apostles, for they had heard how John a little time ago took women pilgrims by force to his bed, wives, widows, and virgins alike" (Harry J. Margoulias, Byzantine Christianity: Emperor, Church and the West, Rand McNally, 1982, pp. 103-04).

Pope Boniface VIII (1294-1303) did not hesitate to have both a mother and daughter as his mistresses together... It was no secret that Pope John XXII (1316-34) has as son who was raised to cardinal.

Upon becoming Pope Alexander VI (1492-1503), Rodrigo Borgia, who had committed his first murder at age 12, cried triumphantly, "I am Pope, Pontiff, Vicar of Christ!" Gibbon calls him "the Tiberius of Christian Rome." Though he scarcely pretended to be a Christian, he was, like all the popes, deeply devoted to Mary. Of him a leading Florentine scholar wrote:

"His manner of living was dissolute. He knew neither shame nor sincerity, neither faith nor religion. Moreover, he was possessed by an insatiable greed, and overwhelming ambition and a burning passion for the advancement of his many children who, in order to carry out his iniquitous decrees, did not scruple to employ the most heinous means" (Francesco Guicciardini, Storia, I, 20, as cited in E.R. Chamberlin, The Bad Popes, Barnes and Noble, 1969, p. 173).

Like his predecessor, Pope Innocent VIII (1484-92), Borgia as a fond father admitted who his children were, baptized them personally, gave them the best education, and proudly officiated at their weddings in the Vatican, which were attended by Rome's leading families. Alexander VI had ten known illegitimate children, four of them (including the notorious Cesare and Lucrezia) by Vannozza Catanei, his favorite mistress. When Vannozza faded, Borgia, than 58, took newly-married, 15-year-old Giulia Farnese. She obtained a cardinal's red hat for her brother (thereafter known as "the Petticoat Cardinal"), who later became Pope Paul III (1534-49) and convened the Council of Trent to counter the Reformation.

Admiring visitors are not aware that this, the world's greatest work of art, was commissioned by Julius II (1503-13), who bought the papacy with a fortune and didn't even pretend to be religious, much less a Christian. A notorious womanizer who sired a number of bastards, Julius was so eaten up with syphilis that he couldn't expose his foot to be kissed.

Borgia's unbelievable wickedness, including his devotion to torture, his mistresses, and his illegitimate children, have been mentioned briefly.

Popes, cardinals, bishops, and priests without number have been habitual fornicators, adulterers, homosexuals, and mass-murderers, ruthless and depraved villains who pursued their degenerate lifestyles immune from discipline. Far from being excommunicated, such popes remain proudly displayed on the list of past "vicars of Christ."

Early in 1994, "Terence German, 51 [former Jesuit priest], filed a $120 million lawsuit in New York State Supreme Court against the Church, Pope John Paul II, and Cardinal John O'Connor." He accused them "of turning a blind eye to his repeated reports of other priests' sexual misconduct and misuse of church funds." German's formal complaint explains that--

"he gave up all of his 'worldly goods' when he took his vows in 1964 in exchange for a promise that the church would care for him until his death. The underlying assumption was that he would `live a life guided by the established principles' of the Roman Catholic Church. ...

"`The church--by acquiescing to pervasive sexual and financial misconduct--broke its part of the established principals. ... The Church wasn't enforcing its own rules, so [I wasn't] able to live according to the Church's rules ... with people stealing and in sexual alliances with small boys'" (Times, St. Petersburg, Florida, February 11, 1994, p. 3A).

Today's "celibate" fornicators, pedophiles, pederasts, and perverts are almost always quietly transferred. In their new parishes they continue to celebrate mass and to perform priestly functions. Should they commit the much more serious sin of marrying, however, they are forbidden ever to function as priests again. The following excerpt is from The Roman Catholic Observer (

Conspiracy of Silence

The Roman Catholic Church has been charged with maintaining a 'conspiracy of silence' regarding her sexually abusive priests and bishops. Consider the following:

"Diocesan leaders cannot reveal information that would prejudice legal proceedings nor can they speak of confidential details that rightfully remain private. Nevertheless, there is much that can be spoken by Church leaders to stop destructive rumors, to correct false impressions given by secular sources, and to allay unreasonable fears." [ A tragic Grace; page 51 ]

Most of the studies I reviewed on this topic either categorically state or quietly imply that the Catholic hierarchy has been engaged in a long-term strategy of keeping silent about the growing crisis of The Celibacy Problem. When queried about the practice of ignoring complaints and just shifting offending priests from parish-to-parish, the response of most bishops is - silence. When the internal Catholic system fails and a priest is exposed by public trial, he is typically sent off to some Catholic location for 'rehabilitation.' Amazingly, the large majority of such priests are 'rehabilitated' in a matter of months and returned to pastoral assignments. Again, these things are well documented in the Reference Material I have examined.

Reference Material


Lead Us Not Into Temptation: Catholic Priests and the Sexual Abuse of Children; Berry, Jason, Image Books, ©1992

Sex, Priests, and Power: Anatomy of a Crisis; Sipe, Fr. A.W. Richard, Brunner/Mazel Publishers, ©1995. Sipe is an ordained Roman Catholic priest, now retired from active ministry.

Pedophiles and Priests: anatomy of a contemporary crisis; Jenkins, Philip, Oxford University Press, ©1996

A Tragic Grace: The Catholic Church and Child Sexual Abuse; Rossetti, Stephen J.; The Liturgical Press, ©1996 by The Order of St. Benedict, Inc.

Slayer of the Soul: Child Sexual Abuse and the Catholic Church; Stephen J. Rossetti; Twenty-Third Publications, ©1990, Stephen J. Rossetti and Twenty-Third Publications.

The Changing Face of the Priesthood; Fr. Donald B. Cozzens©2000, The Order of St. Benedict, Inc., Collegeville, MN

Internet Sites Catholic Faithful

"Roman Catholic Faithful (RCF) is a lay organization with many religious members, dedicated to promoting orthodox Catholic teaching and fighting heterodoxy and corruption within the Catholic Hierarchy." Here is a group of priests and Catholic people not afraid to grapple with the realities of sexual abuse by Catholic priests. Catholicism

Hosted by Catholic author and apologist Steven Kellmeyer, this sites' purpose is "to provide an easily-referenced index to the Scriptural underpinnings of Catholic doctrine and dogma. . . " An excellent site to study the Catholic teachings on apostolic succession, purgatory, sacraments, transubstantiation, and a host of other things. This site does mention "celibacy" (A whole half-page is give over to the topic). Sadly, it fails to distinguish between required celibacy and natural or self-chosen celibacy (which can exists for both a priest and a layperson alike, and which can, indeed, be a calling from God). Survivors of Clergy Abuse

Site includes a "clergy crimes" page that gives information on many Roman Catholic priests involved in litigation for sex abuse. A current events site that proves the pervasiveness of sex abuse by priests.'s Network for Those Abused by Priests

Seduction of women by priests, priestly pedophilia, and homosexual priests . . . things that the RCC plays-down and Catholic apologists try to minimize . . . come together at this site devoted to helping those who have been sexually abused by Roman Catholic priests and bishops. The very existence of such a site suggests that the problem is a lot bigger than Rome is willing to admit.!azweb/seminary.htm--Survivor's of Clergy Abuse in Catholic Seminaries

An activist center for survivors of sexual assault, rape, incest and child molestation. The now-infamous Fr. James R. Porter case (Massachusetts) is covered here. You can subscribe to their newsletter, The Survivor Activist and read related articles. This group also maintains a database of known sex offenders.

Roman Catholic priest abuse of altar boys The lives of boys are being destroyed. They were only boys trying to grow up and found themselves in the hands of the vilest of men and under false doctrines through no fault of their own.

The title speaks for itself. Is The Issue. Surf over to the C.I.T.I. (Celibacy Is The Issue) site for an eye-opening view of the many Roman Catholic priests who have gotten married and continue to practice their faith. The stated purpose of C.I.T.I. is to work for full use of married priests as priests. How many of them are there? Do they have Biblical support? Do they have Canonical support? Find out here!

Doctrines and precepts of devils.

Why 15 foot high walls around cloistered convents? Why have cloisters? Jesus did not pray we be taken out of the world. John 17:15, "I pray NOT that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." Yet the Romanism lures unsuspecting people into its convents and monasteries. Of course, requiring them to give all their worldly goods to "Mother Church"

Time fails to relate the preponderance of testimony concerning the dens of iniquity known as convents. Shame prevents sharing the worst of offenses carried out by the priesthood. We conclude with thoughts from former Roman Catholic priest, Charles Chiniquy, found in "The Priest, the Woman and the Confessional"...

The confessional is like the spider's web. How many too unsuspecting flies find death, when seeking rest on the beautiful framework of their deceitful enemy! How few escape! and this only after a most desperate struggle. See how the perfidious spider looks harmless in his retired, dark corner; how motionless he is; how patiently he waits for his opportunity! But look how quickly he surrounds his victim with his silky, delicate, and imperceptible links! how mercilessly he sucks its blood and destroys its life!

What remains of the imprudent fly, after she has been entrapped into the nets of her foe? Nothing but a skeleton. So it is with your fair wife, your precious daughter; nine times out of ten, nothing but a moral skeleton returns to you, after the Pope's black spider has been allowed to suck the very blood of her heart and soul. Let those who would be tempted to think that I exaggerate, read the following extracts from the memoirs of the Venerable Scipio de Ricci, Roman Catholic Bishop of Pistoia and Prato, in Italy. They were published by the Roman Catholic Italian Government, to show to the world that some measures had to be taken, by the civil and ecclesiastical authorities, to prevent the nation from being entirely swept away by the deluge of corruption flowing from the confessional, even among the most perfect of Rome's followers, the monks and the nuns. The priests have never dared to deny a single iota of these terrible revelations. On page 115 we read the following letter from sister Flavia Peraccini, Prioress of St. Catharine, to Dr. Thomas Camparina, Rector of the Episcopal Seminary of Pistoia:

"In compliance with the request which you made me this day, I hasten to say something, but I know not how. "

Of those who are gone out of the world, I shall say nothing. Of those who are still alive and have very little decency of conduct, there are many, among whom there is an ex-provincial named Father Dr. Ballendi, Calvi, Zoratti, Bigliaci, Guidi, Miglieti, Verde, Bianchi, Ducci, Seraphini, Bolla, Nera di Luca, Quaretti, &c. But wherefore any more? With the exception of three or four, all those whom I have ever known, alive or dead, are of the same character; they have all the same maxims and the same conduct.

"They are on more intimate terms with the nuns than if they were married to them! I repeat it, it would require a great deal of time to tell half of what I know. It is the custom now, when they come to visit and hear the confession of a sick sister, to sup with the nuns, sing, dance, play, and sleep in the convent. It is a maxim of theirs that God has forbidden hatred, but not love; and that man is made for woman and woman for man.

"I say that they can deceive the innocent and the most prudent and circumspect, and that it would be a miracle to converse with them and not fall!"

Page 117.--"The priests are the husbands of the nuns, and the lay brothers of the lay sisters. In the chamber of one of the nuns I have mentioned, a man was one day found; he fled away, but, soon after, they gave him to us as our confessor extraordinary.

"How many bishops are there in the Papal States who have come to the knowledge of those disorders, have held examinations and visitations, and yet never could remedy it, because the monks, our confessors, tell us that those are excommunicated who reveal what passes in the Order!

"Poor creatures! they think they are leaving the world to escape dangers, and they only meet with greater ones. Our fathers and mothers have given us a good education, and here we have to unlearn and forget what they have taught us."

Page 188.--"Do not suppose that this is the case in our convent alone. It is just the same at St. Lucia, Prato, Pisa, Perugia, &c. I have known things that would astonish you. Everywhere it is the same. Yes, everywhere the same disorders, the same abuses prevail. I say, and I repeat it, let the superiors suspect as they may, they do not know the smallest part of the enormous wickedness that goes on between the monks and the nuns whom they confess. Every monk who passed by on his way to the chapter, entreated a sick sister to confess to him, and—!"

Page 119.--"With respect to Father Buzachini, I say that he acted just as the others, sitting up late in the nunnery, diverting himself, and letting the usual disorders go on. There were several nuns who had love affairs on his account. His own principal mistress was Odaldi, of St. Lucia, who used to send him continual treats. He was also in love with the daughter of our factor, of whom they were very jealous here. He ruined also poor Cancellieri, who was sextoness. The monks are all alike with their penitents.

"Some years ago, the nuns of St. Vincent, in consequence of the extraordinary passion they had for their father confessors Lupi and Borghiani, were divided into two parties, one calling themselves Le Lupe, the other Le Borghiani.

My pen refuses to reproduce several things which the nuns of Italy have published against their father confessors. But this is enough to show to the most incredulous that the confession is nothing else but a school of perdition, even among those who make a profession to live in the highest regions of Roman Catholic holiness—the monks and the nuns.

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