Issuu

THE

CONVERSION OF

ENGLAND

by the Power of Prayer

Herbert Cardinal Vaughan Nicholas Cardinal Wiseman

All booklets are published thanks to the generosity of the supporters of the Catholic Truth Society

Herbert Cardinal Vaughan

England’s Conversion by the Power of Prayer (1890) with Nicholas Cardinal Wiseman

Prayers for the Conversion of England (1839) in Latin and English with a new foreword by Monsignor John Armitage. Edited by Matthew JC Ward.

All rights reserved. First published 2026 by The Incorporated Catholic Truth Society Cabrini Community Campus, Forest Hill Rd, Honor Oak, London SE23 3LE Tel: 020 7640 0042. www.ctsbooks.org. © 2026 The Incorporated Catholic Truth Society. ISBN 978 1 78469 932 1

Contents Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 Foreword – The Three Springs (Mgr John Armitage) . . . . . 5 A note on the texts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 The Conversion of England by the Power of Prayer (Cardinal Vaughan) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14 Prayers for the Conversion of England (Cardinal Wiseman) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52 A Prayer for England (Pope Leo XIII) . . . . . . . . . . . . . . . 98 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99

Acknowledgements Thanks are due to the rector and archivists of the Venerable English College, Rome, who provided a copy of the Latin text of Cardinal Wiseman’s Preces. Without the support of Monsignor John Armitage and the Guild of Our Lady of Ransom, this publication would not have been possible.

FOREWORD THE THREE SPRINGS Mgr John Armitage, Master of the Guild of Our Lady of Ransom Now that an alteration has taken place in the state of the public feelings towards the Catholic religion, which excites the wonders of its adversaries as well as its friends, every Catholic must give his heart and hand to the cause... and, above all, it surely is now time, that with one united cry, we should call upon God to perfect the work which He has begun; if we only contemplate with the eyes of faith, the spiritual desolation which still reigns around us, how can we have any thoughts or desire in this world but to do what we can towards this end? The words of the Ven. Ignatius Spencer in his introduction to the first edition of Wiseman’s Prayers for the Conversion of England continue to resonate today. As in the nineteenth century, we see a gentle alteration taking place in the public feelings towards the Catholic religion; many young people are looking towards the Church in the face of ‘spiritual desolation’ and an awareness of modern society’s seeming emptiness. The two Springs of the Catholic Faith in our land were built on prayer, sacrifice and charity to our

neighbours, especially those most in need; we pray that we may enter a Third Spring, built on the same foundation, the Truth of Jesus Christ and his Church, knowing that this Truth will set us free. Growth does not just happen; it is evidence of seeds sown and fields prepared. The First Spring of the life of the Church in these British Isles was the fruit of courageous missionary endeavour and martyrdom. Christianity arrived in Britain by sea from the Mediterranean, perhaps via Gaul, coinciding with the Roman occupation from 43 AD onwards. A ‘Pater Noster’ word-square, a hidden Christian symbol, was found in a Roman fort in Manchester, dating to around 79 AD. Tertullian, a prolific early Christian author writing shortly after 200 AD, spoke of ‘the places of the Britons not reached by the Romans but subject to Christ’, adding that ‘Christ’s name reigns there’.1 This is the first concrete reference to the existence of Christianity in Britain. Signs of the First Spring of the Church in these islands are to be found in the martyrdom of the Roman soldier St Alban; three British bishops, of London, York and a see variously identified as Lincoln (Lindum) and Colchester (Camulodunum), are recorded as attending the Council of Arles, in Gaul, convened in 314 AD by the Emperor Constantine. The early missionary endeavours of St Patrick to the people of Ireland, which sowed the seeds

of Celtic Christianity, were developed from the fourth and fifth centuries through contacts with Roman Britain. In 597 St Augustine and his companions arrived in England, sent by Pope St Gregory the Great. Hardly had he and his fellow monks reached Gaul, when they heard stories of the ferocity of the Anglo-Saxons and of the treacherous waters of the English Channel. Augustine went back to Pope Gregory in Rome, only to be assured that their fears were groundless, and subsequently returned to England. Pope Gregory would continue to encourage Augustine and his companions. In a letter sent by means of Abbot Mellitus, Pope Gregory gives guidance on the issue of idolatry: ‘Tell Augustine that he should by no means destroy the temples of the gods but rather the idols within those temples. Let him, after he has purified them with holy water, place altars and relics of the saints in them. For, if those temples are well built, they should be converted from the worship of demons to the service of the true God.’2 In every age, in the face of all forms of idolatry, the worship of that which is not God, the Church is called to name the true God. This is the heart of evangelisation in the life of the Church. Gregory continues, ‘Thus, seeing that their places of worship are not destroyed, the people will banish error from their hearts and come to places familiar and dear to them in acknowledgement and

A NOTE ON THE TEXTS Matthew JC Ward ‘The Conversion of England by the Power of Prayer’ was first delivered by Herbert Vaughan as a lecture at the Catholic Truth Society’s conference at Birmingham on 2nd July 1890. It was printed in The Tablet three days later and then by CTS; the text of this reprint is taken from the latter booklet. No sources were provided by either publication for Vaughan’s many quotations; these have been provided as far as possible by the editor. In many cases it seems that Vaughan was drawing on alternative translations or else paraphrasing and so it is not possible to indicate the exact source of Vaughan’s quotation; in most cases, however, it has been possible to find a corroborating source. The only exceptions to this are the excerpt from the private correspondence of Bl. Dominic Barberi cited on page 33 and the quotation from St John Chrysostom on page 46. All endnotes to ‘The Conversion of England’ are by the present editor, except for notes twenty-six to twentyeight, which are in the original booklet, and are marked as such. Bible quotations by Vaughan also appear to be largely paraphrases or personal translations and have been retained as they originally appeared, although references have been added.

The Latin text of Cardinal Wiseman’s prayers is edited with some small changes from a document provided by the archivist at the Venerable English College in Rome, where these prayers were offered every day by the seminarians from Wiseman’s day until March 1965. We know this date with some precision, as in the booklet the College provided is written a note: ‘These prayers were said every day before dinner until the eve of Archbishop Ramsey’s [sic] visit, when they were replaced with shorter English prayers for [Christian] unity composed by Mgr Alston.’ Archbishop of Canterbury Michael Ramsay stayed at the College from 22nd to 24th March 1965. In 1924 CTS published Fr Ignatius Spencer's 1845 translation of Wiseman's prayers, with some slight revisions by T. E. Bird. From this edition I have retained Fr Spencer's translation of Wiseman's original collects (with some of the more outdated English updated), but the psalm translation has been completely replaced: Fr Spencer used the Douay-Rheims, but this booklet has the Grail translation, more famliar to today's reader. Wiseman’s prayer for the alumni of the Venerable English College has been omitted as it was intended for particular use by the students themselves, but added is the well-known ‘Prayer for England’, composed (in Latin) by Pope Leo XIII.

THE CONVERSION OF ENGLAND BY THE POWER OF PRAYER Herbert Cardinal Vaughan (1832-1903) The obligations of Catholics CATHOLICS of this country have two obligations, two kinds of duty, towards England – the one of the natural, the other of the supernatural, order. By the first, we are bound to be good subjects, loyal to the Constitution, zealous for its improvement, ready to serve the common weal, and to give our time, our care, our substance, and ourselves in its defence. Thus all good national movements – for instance, for the promotion of temperance, thrift, education, the defence of the country, the better housing of the poor, and the adjustment of differences between labour and capital, claim our hearty co-operation. The Catholics of England have never been wanting in true patriotism. Time was when, on account of their fidelity to God, they were under suspicion, and were treated as aliens, criminals and traitors. But persecution was never able, during its long course, to eradicate from their hearts their love of England and their desire to benefit their fellow countrymen. At the present moment, whatever our shortcomings, lack of opportunity, failure or success in public life, the Catholics of England are not only proud of their country, but they

account it a privilege and a high honour to promote its welfare and prosperity. The other obligation which presses upon them is of the supernatural order; and, although it may not be felt as sensibly as the first, because it does not appeal to the natural man, it is a far higher and nobler obligation, for it directly tends to create a happiness which is not transient and temporal, but lasting and eternal. It is none other than to bring our fellow countrymen to the true knowledge, love, and service of God in this world, so that, glorifying Him properly here, they may be happy with Him for ever hereafter. It would be strange indeed were we willing to promote the happiness of our fellowmen during the brief span of this earthly life, and yet utterly heedless of what became of them beyond the grave. It would be impossible to believe in the sincerity of that love which professed concern for the passing present, but complete indifference to the eternal future. One way to Heaven Now the Catholic doctrine as to salvation is very different from the opinions on this subject held by non-Catholics. These may hold that all religions, however contradictory, are pleasing to God; that all roads lead to heaven, provided the travellers agree among themselves to say that they do so.

Catholic truth and revelation forbid us to hold any such convenient theory. We hold that there is but one way, and that a narrow way (cf. Matt 7:14); that there is but one Faith, as there is but one God and one Baptism; that without this one Faith it is impossible to please God; and that no man, unless he be born again of water and of the Holy Ghost, can ever enter into the Kingdom of Heaven (cf. John 3:5). I am well aware how repugnant this doctrine is to the lax, illogical, and self-righteous public opinion of the present day. But the question is not ‘What does public opinion say?’ but, ‘What is the teaching of the Word of God?’ On this matter listen to the official teaching of the Church, taken from the Papal Allocution Singulari quadam: We have heard with grief that a dangerous error has been spread in certain parts of Christendom – that even many Catholics think that they may hope for the eternal salvation of all who are outside the pale of the true Church of Christ. Wherefore they ask, what will be the condition after death of those who have not submitted to the Catholic Faith; and their conclusions are in conformity with their unsound reasonings. Far be it from Us, Venerable Brethren, to pretend to place a limit to the Divine Mercy, which is infinite. Far be it from Us to wish to penetrate the inscrutable counsels or the mysterious judgements of God, which are an abyss into which the human mind cannot

penetrate. But it is the duty of Our apostolic office to stir up your episcopal solicitude and vigilance, so that you make every effort to remove from the minds of men the opinion, as impious as it is fatal, which declares that the way of salvation is to be found in every religion. Teach men with the greatest care and learning that the doctrines of the Catholic Faith are in no way opposed to Divine mercy and justice. It must be held as of faith that outside the Apostolic Roman Church no one can be saved; that she is the only ark of salvation; and that whoever shall not have entered within her pale will perish in the flood. On the other hand, it must be held with certainty that ignorance of the true religion, if this ignorance be invincible, is not a sin in the eyes of God. But who will assume to himself the right to define the limits of such ignorance, considering the extraordinary diversities of condition and circumstance to be found in peoples, countries, and human affairs? When we shall have put off the trammels of the body, we shall then see God as He is, and shall understand perfectly the admirable and indissoluble bonds which unite Divine mercy with justice. But so long as we are on the earth, bent under the burden of the mortal body, let us hold firmly the teaching of Catholic doctrine – that there is but one God, one Faith, one Baptism. To penetrate beyond this is not lawful. For the rest, let

us pour out before God, as charity requires, incessant prayers that all the world may be converted to Christ; let us labour as far as in us lies for the salvation of all men. The arm of the Lord is not shortened, and the gift of heavenly grace will not fail those who sincerely desire and pray for the help of this light. These truths should be profoundly engraved on the mind of the faithful, so that they may not allow themselves to be corrupted by false doctrines, whose end is the propagation of indifference in the matter of religion, an indifference which we behold increasing and extending on all sides to the eternal ruin of souls.7 Why we should labour for England’s conversion I have dwelt at length on the necessity of belonging to the one true Church, because the stringency and the measure of this necessity is clearly the measure and the stringency of the charity which should urge and spur us on to obtain for our fellow countrymen the priceless blessing of the true Faith. No charity is more popular with Englishmen than to man a lifeboat that shall brave the storm to rescue from death the gallant fellows who have been shipwrecked on our coasts. Our aim is similar. It is to rescue those who, with no fault of their own, are foundering in unsound ships, or have been wrecked in the wild tempest of error which rages round us.

PRECES PRO CONVERSIONE ANGLIAE Dominica Antiphona. Ne reminiscaris Domine delicta nostra vel parentum nostrorum, neque vindictam sumas de peccatis nostris. Tunc recitetur unus ex sequentibus Psalmis cum suis versiculis et Oratione, iuxta diem hebdomadae. Psalm. LXVIII. LXX. Salvum me fac, Deus, quoniam intraverunt aquae usque ad animam meam. Infixus sum in limo profundi, et non est substantia. Quoniam propter te sustinui opprobrium, operuit confusio faciem meam. Extraneus factus sum fratribus meis, et peregrinus filiis matris meae. Quoniam zelus domus tuae comedit me, et opprobria exprobrantium tibi ceciderunt super me. Quantas ostendisti mihi tribulationes multas et malas, et conversus vivificasti me;

PRAYERS FOR THE CONVERSION OF ENGLAND Sunday Antiphon. Remember not, O Lord, our offences, nor those of our parents, nor take vengeance for our sins. Then let one of the following psalms be recited with its verses and prayer, according to the day of the week. From Psalms 68(69), 70(71) Save me, O God, for the waters have risen to my neck. I have sunk into the mud of the deep and there is no foothold. It is for You that I suffer taunts, that shame covers my face, that I have become a stranger to my brothers, an alien to my own mother’s sons. I burn with zeal for Your house and taunts against You fall on me. You have burdened me with bitter troubles but You will give me back my life.

et de abyssis terrae iterum reduxisti me. Multiplicasti magnificentiam tuam, et conversus consolatus es me. Laudabo nomen Dei cum cantico, et magnificabo eum cum laude. Quoniam Deus salvam faciet Sion, et aedificabuntur civitates Iuda. Et inhabitabunt ibi, et haereditate acquirent eam. Et semen servorum eius possidebit eam, et qui diligunt nomen eius habitabunt in ea. Gloria Patri, et Filio, et Spiritui Santo. Sicut erat in principio, et nunc et semper, et in saecula saeculorum. Amen. Tunc repetitur Antiph. Ne reminiscaris. Kyrie eleison. Christe eleison. Kyrie eleison. Pater Noster… V. …et ne nos inducas in tentationem. R. Sed libera nos a malo. V. Salvos nos fac Deus noster.

You will raise me from the depths of the earth; You will exalt me and console me again. I will praise God’s name with a song; I will glorify Him with thanksgiving. For God will bring help to Sion and rebuild the cities of Judah and men shall dwell there in possession. The sons of His servants shall inherit it; those who love His name shall dwell there. Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now and ever shall be, world without end. Amen. The Antiphon Remember not is repeated. Lord have mercy. Christ have mercy. Lord have mercy. Our Father… V. ...and lead us not into temptation. R. But deliver us from evil. V. Save us, our God.

R. Et congrega nos de nationibus. V. Ut confiteamur nomini sancto tuo. R. Et gloriemur in laude tua. V. Domine Deus virtutum converte nos. R. Et ostende faciem tuam, et salvi erimus. V. Converte nos Domine et convertemur. R. Innova dies nostros sicut a principio. V. Domine exaudi orationem meam. R. Et clamor meus ad te veniat. V. Dominus vobiscum. R. Et cum spiritu tuo. Oremus. Omnipotens aeterne Deus, qui per solam veram fidem homines salvari constituisti, respice propitius super dilectam Patriam, quam iam diutius sub erroris iugo captivam miseranda haeresis tenuit: omnes ignorantiae tenebras inde dispelle, dissipa cunctas pravae doctrinae opiniones, omniumque animos ad rationabile verae fidei obsequium flecte, ut in sinum S. Matris Ecclesiae redeant gaudentes. Per Christum Dominum nostrum. Amen. Tunc recitentur orationes communes in fine positae (p.94)

R. And gather us from among the nations. V. That we may give thanks to Your holy name. R. And may glory in Your praise. V. God of hosts, bring us back. R. Let Your face shine on us and we shall be saved. V. Convert us, O Lord, and we shall be converted. R. Renew our days as from the beginning. V. Lord, hear my prayer. R. And let my cry come unto You. V. The Lord be with you. R. And with your spirit. Let us pray. O almighty, everlasting God, who by the one true Faith hast decreed that men shall be saved, look propitiously upon our beloved country, which a deplorable heresy has too long held captive under the yoke of error; dispel from it all the darkness of ignorance, take from it all attachment to false doctrines, and dispose the minds of all to the reasonable obedience of the true faith, that they may return with joy into the bosom of our holy mother the Church. Through Christ our Lord. Amen. Then say the prayers common to every day on p.95

Feria Secunda Antiphona. Ne reminiscaris Domine delicta nostra vel parentum nostrorum, neque vindictam sumas de peccatis nostris. Psalm. LXXIII. CI Ut quid, Deus, repulisti in finem, iratus est furor tuus super oves pascuae tuae? Memor esto congregationis tuae, quam possedisti ab initio. Redemisti virgam haereditatis tuae; mons Sion in quo habitasti in eo. Tu exsurgens misereberis Sion quia tempus miserendi eius, quia venit tempus. Quoniam placuerunt servis tuis lapides eius et terrae eius miserebuntur. Et timebunt gentes nomen tuum Domine, et omnes reges terrae gloriam tuam. Quia aedificavit Dominus Sion, et videbitur in gloria sua. Respexit in orationem humilium, et non sprevit precem eorum. Scribantur haec in generatione altera, et populus qui creabitur laudabit Dominum. In conveniendo populos in unum,

A PRAYER FOR ENGLAND (1895) Pope Leo XIII (1810-1903) O Blessed Virgin Mary, Mother of God and our most gentle Queen and Mother, look down in mercy upon England, your Dowry, and upon us all who greatly hope and trust in you. By you it was that Jesus, our Saviour and our hope was given unto the world; and He has given you to us that we might hope still more. Plead for us your children whom you did receive and accept at the foot of the Cross, O sorrowful Mother. Intercede for our separated brethren, that with us in the one true fold we may all be united to the Chief Shepherd, the Vicar of your Son. Pray for us all, dear Mother, that by faith fruitful in good works we may all deserve to see and praise God together with you, in our heavenly home. Amen.