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Watch The Vampire Diaries season 6 episode 6 Full Episode Online Free Streaming HD Click here: Watch Now! <---To Watch The Vampire Diaries season 6 episode 6 Full Episode Online Free Streaming HD Info about The Vampire Diaries season 6 episode 6 Vilatte was born in Paris, France, on January 24, 1855.[1](p91)[4](p66) He was raised by his paternal grandparents who were members of the Petite Église (PÉ),[4](p66) an independent church separated from the Roman Catholic Church (RCC) after the Concordat of 1801. Vincent Gourdon wrote that the PÉ had about 4,000 adherents at the time of Janssen's book.[6] Peter Anson, in Bishops at large, says that Vilatte's parents were members of the PÉ and that he was probably baptized by a layman.[1](p91) Boyd, however, claims that Vilatte was validly baptized and educated by parents who held Gallican beliefs.[7](p181) Some accounts say that Vilatte was born Roman Catholic.[8](p55) Vilatte also lost his parents at a "tender age".[9](p1) Raised in a Parisian orphanage operated by the Brothers of the Christian Schools where he was conditionally baptized, the sacrament of confirmation was conferred on him in Notre Dame de Paris cathedral.[1](p91)[9](p1) His sister was an Augustinian nun, evicted during the enforcement of 1905 French law on the Separation of the Churches and the State from Montrouge, Paris, convent.[4](p66)[7](p181)[10] Vilatte, not yet sixteen, served during the Franco-Prussian War in the battalion of the National Guard militia commanded by Jules-Henri-Marius Bergeret, the future member of the Comité de vigilance de Montmartre.[4](p66) He intended to be a Roman Catholic priest but, after the war and the Paris Commune, he went to Canada and became a member of the Methodist Church in Montreal.[4](p66) He also spent two years as a teacher and lay assistant to a French mission priest.[11](p187) He worked as a catechist in a small school near Ottawa and led services.[1] After he returned to France in 1873, according to Bernard Vignot in Le phénomène des Églises parallèles, he was called up for military service but refused to obey. He then took refuge in Belgium.[12](p31) He spent one year in the House of the Christian Brothers at Namur.[11](pp187 188) Vilatte then emigrated to Canada in 1876.[1](pp91 92)
Vilatte spent a second year devoted to private preparation for the priesthood before entering, in 1878, the Congregation of the Holy Cross Fathers' College of St. Laurent, Montreal, Canada.[9](p1)[11](pp187 188) Marx and Blied wrote that he spent three years at the College of St. Laurent and left voluntarily.[9](p1) In the interval between his third and fourth seminary years, Vilatte attended several anti-Catholic lectures by Charles Chiniquy, a priest who left the RCC and became a Presbyterian pastor, which led to Vilatte's doctrinal doubts.[11](p188) Chiniquy, a French Canadian, was a gifted public speaker; Yves Roby, in the Dictionary of Canadian Biography, compared Chiniquy to French Bishop Charles Auguste Marie Joseph, Count of Forbin-Janson, of Nancy and Toul, in his "spectacular preaching methods" and wrote that Chiniquy's preaching produced "genuine religious transformation".[13] Chiniquy was dubbed the apostle of temperance.[14] Anthony Cross wrote, in Père Hyacinthe Loyson, the Eglise Catholique Gallicane (1879 1893) and the Anglican Reform Mission, that "some made a living by attacking the Roman Church and the Society of Jesus in particular," he included Chiniquy among a number of excommunicated Roman Catholic priests, such as former Barnabite friar Alessandro Gavazzi, who "became anti-Catholic 'no popery' propagandists" and "received ready support from Protestants."[15](pp73 74) "Even some Protestants became indignant," according to Roby, eventually at how "Chiniquy conducted an unremitting campaign" of "unrestrained attacks on the Catholic Church, its dogmas, sacraments, moral doctrine, and devotional practices" for five years.[13] Nicholas Weber, in the Catholic Encyclopedia, wrote that Vilatte apostatized chiefly owing to the influence of Chiniquy.[16] Apostasy is the renunciation of a belief or set of beliefs; specifically, the renunciation of one's religion or faith.[17]
According to Ernest Margrander, in the Schaff Herzog Encyclopedia of Religious Knowledge, Vilatte was unable to continue his seminary studies consistently and transferred to The Presbyterian College, Montreal where two years' study convinced him of both papal additions to a primitive Catholic faith and defective Protestant interpretation of its traditional teachings.[11](p188) Anson contradicts Margrander; according to Anson, there was "no record of Vilatte as a student" at Presbyterian College.[1](p92) John Shea wrote, in The American Catholic Quarterly Review, that Vilatte was unwilling to leave the RCC so he entered a house of the Alexian Brothers, and subsequently became a cook among the Clerics of Saint Viator at Bourbonnais Township, Kankakee County, Illinois.[18](p535) But he stayed only six months.[11](p188) There, it seems, he became reacquainted with Chiniquy, who lived in nearby St. Anne, Illinois. Chiniquy advised him to begin missionary work among a group of French and Belgians, who had abandoned Catholicism, in Green Bay, Wisconsin.[4](p66)[11](p188) In April 1884, he was appointed, by the Presbyterian Church in the United States of America (PCUSA) Board of Home Missions as pastor of a French language mission in Green Bay.[19] He preached against the RCC and distributed Chiniquy's tracts there as well as Fort Howard, Marinette, and other parts of Wisconsin.[18](p535)[g] Although Vilatte did not succeed to any
extent, according to Shea, he was ordained as a Presbyterian minister in August, made an addition to his chapel, and in October invited Chiniquy to come and dedicate it.[18](p535) This seemed to close his career as a Presbyterian. Chiniquy introduced Vilatte to another former Roman Catholic, Hyacinthe Loyson, a former Carmelite priest who had been excommunicated in 1869. Loyson married in London in 1872.[21] "Although Loyson was sometimes in contact with such anti-Catholic propagandists" analogous to Chiniquy, "he was wary of the violence of their language." According to Cross, "Loyson was too profoundly Catholic to associate with such extremists."[15](pp73 74) Marx and Blied identified Loyson as the source of Vilatte's interest in the Old Catholics' schism.[9](p2) The Eglise Catholique Gallicane (ECG), founded by Loyson in 1879, was "the Paris mission established under the auspices of the Anglo-Continental Society [?(ACS)?] with oversight of a bishop of the Scottish Episcopal Church" and "a bridgehead in a culture war which had been waged by Anglicans, admittedly at a fairly low level of activity, for nearly twenty years."[15](p4, 6 8, 13) The endeavor "was one of a number of Anglican reform mission interventions in Roman Catholic heartlands" among the culture wars that were being fought in Germany, Haiti, Italy, Mexico, Portugal, Spain, and Switzerland.[15](pp6, 204) William Ewart Gladstone, "played an important part in encouraging the foundation" of the ECG.[15](p1 2) Loyson collaborated with the ACS "in his effort to recall Frenchmen to the principles and practices of the ancient Galilean Church before it was corrupted by Papal innovations." The ACS was an ecumenical organization which saw the "hope of Christian Europe appears to rest on the progress of a de-Vaticanised Catholicism and a de-rationalised Protestantism."[22] "It was," Cross emphasizes, the ACS "which master-minded the extraordinary venture in Paris which resulted in the founding" of the ECG.[15](p172) Robert Nevin, the Protestant Episcopal Church in the United States of America (PECUSA) rector in Rome, "seems to have been present at every juncture in the planning" and "appears to have been, with [Frederick] Meyrick, the principal strategist in winning Anglican Episcopal backing."[15](p123, 175) Although official Anglican support and "regular substantial financial subsidy" was withdrawn from the ECG at the end of 1881,[15](pp6, 19) it remained unofficially supported.[15](pp19 20) According to Peter-Ben Smit, in Old Catholic and Philippine Independent Ecclesiologies in History, Loyson "was a source of concern" for the Union of Utrecht's (UU) International Old Catholic Bishops' Conference (IBC) because "the Dutch did not want to have anything to do with him and others could not."[23](p196) It was ceded to the archdiocese of Utrecht in 1893,[15](p13) although most parishioners were Gallican Catholics.[9](p3) Loyson founded the Église gallicane in France.[citation needed]
Shea wrote that, the Old Catholics' schism in the United States, originated with and was managed by the PECUSA.[18](p535) Loyson directed Vilatte, c.?1884, to apply to PECUSA Bishop John H. Brown
of Fond du Lac, Wisconsin, the nearest Anglo-Catholic bishop.[4](p66)[5](p2)[9](pp2 3) Marx and Blied wrote that Loyson was a proponent of the branch theory within Anglicanism when "Vilatte met Loyson",[9](p3) and Margrander wrote that Loyson wanted to personally talk with Vilatte regarding Catholic reform in America, and proposed that Vilatte travel to Europe for ordination as priest by a Christian Catholic Church of Switzerland (CKS) bishop, Eduard Herzog of Bern, Switzerland.[11](p188) In 1890, Loyson denied personally knowing Vilatte.[24](p17) Marx and Blied did not known if the two also met during Loyson's second, 1893 1894, American tour.[9](p3) Episcopal and Old Catholic There were two notable missions in the Episcopal Diocese of Fond du Lac, one to the Germans under the leadership of Karl Oppen, formerly a Lutheran minister, the other to the French and Belgians on the Door Peninsula along the Green Bay of Lake Michigan, known as the Old Catholic Mission under the leadership of Vilatte.[25](pp157 158) The Belgian settlement was spread out over parts of Brown, Door, Kewaunee counties. It stretched from the city of Green Bay, the county seat of Brown County, to the city of Sturgeon Bay, the county seat of Door County. Brown's successor, Bishop Charles Chapman Grafton wrote: Bishop Brown was singularly and specially interested in these two movements because they seemed to him to promise a practical solution of the difficult problem of how to deal with the question of Catholic reform among the foreign population drifting from the old moorings in the unrest of our American life.[25](p158) A feature of area was the number of nationalities represented; Shea described the Roman Catholic Diocese of Green Bay as one where the faithful were poor, scattered, and spoke too many languages. The bishop had to find priests able to give instructions and hear confessions in English, French, German, Holland Dutch, Walloon, Bohemian, Polish, and Menominee, a nation of Native Americans living in Wisconsin. In a small congregation of a hundred families, a priest might find three languages necessary for the exercise of the ministry. It was not easy to obtain priests able to take charge of these missions, or to prevent their becoming discouraged when they found even the scanty allowance expected by a priest almost impossible.[18](p540) Grafton wrote that it had been said that nearly 70% of the population were foreigners or descendants of foreigners. Grafton also listed Swedes, Belgians, Norwegians, Danes, Icelanders, Bulgarians, Italians, Greeks, and Armenians. Grafton wrote that if the Episcopal Church was Catholic in its doctrine and worship it certainly could reach members of those several nationalities and supply their spiritual needs. The Episcopal Church planted in localities where most of the people were Swedes or Bulgarians or Belgians had found a footing and congregations had developed. Brown had no use for Vilatte as an Episcopal priest, having no French Episcopalians for Vilatte to minister to.[18](pp535 536) A number of Roman Catholics situated in Door County, who were mostly Belgian, had broken away from the Holy See and had taken the position of Old Catholics.[25](p171) Brown laid the situation before the Episcopal bishops in council. They agreed to let Brown take charge of the work as bishop and permitted the use there of the Old Catholic liturgy as used in Switzerland. The intention was to form a type of separate rite within the Episcopal Church. Brown informed Grafton of these facts and Bishop John Williams, the Presiding Bishop, also, when Grafton
became bishop, he confirmed this intention.[25](pp171Â&#x2013;172) Source: Wikipedia_source Just gov things
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