Marie Carre - AA-1025: Memoirs of the Communist Infiltration into the Church

This book was originally published in May, 1972 in French under the title ES-1025 by Editions Segieb, 78 Freneuse, France.

The English edition of this book was originally published in 1973 by Editions Saint-Raphael, 31, rue King Quest, suite 212, Sherbrooke, Quebec, Canada.

This English edition copyright 1991 by TAN Books and Publishers.

Cover design: Lauren A. Rupar

Cover image: Saint Peters Basillica by Br. Lawrence Lew, O.P.

Library of Congress Catalog Card No: 91-75254

ISBN: 978-0-89555-449-9

Printed and bound in the United States of America.

This book is a dramatized presentation of certain facts which are occurring in the Church and which are perplexing to many of the faithful.

All resemblance to persons or contemporary events are not to be considered as purely accidental.

It has been my privilege and pleasure to read three times the book written by Marie Carr, and whose French title is ES-1025 and to compare it, line after line, with this English translation.

Therefore, I do hereby certify that this translation is accurate and gives the English reader a genuine knowledge of the contents of this valuable book. I also feel that it is my Christian duty to invite English-speaking Catholics to read this book if they wish to understand clearly what His Holiness Pope Paul VI meant when he warned Catholics not to participate in the auto-demolition of their Church, that is, its destruction from within. This reading will remind Catholics of their duty of faithfulness and devotedness towards their Church and its Chief, the Pope of Rome.

Rev. Ira J. Bourassa, D.P., B.A., D.Ph., D.Th.

Marie Carr was a French nurse and a convert from Protestantism in 1965. She died in Marseille, France in 1984. In May, 1972 she had AA-1025 published by Editions Segieb in Freneuse, France under the title ES-1025, which stands for Eleve Seminariste-1025, or Seminary Student-1025. In 1973 the book was published in both French and English by Editions Saint-Raphael in Sherbrooke, Quebec, Canada, the English edition of which had been printed seven times by 1988.

According to the publisher at Editions Saint-Raphael, the story as she tells it is essentially true and the way it happened; however, she did, apparently, do some slight editing of the text to make it more readable. Nonetheless, there is obviously a strong difference in style between Marie Carrs Prologue and her interjected editorial comment on pages 79 to 83, on the one hand, and the text itself, on the other, which is strong indication that the story was written by someone else. Also, there is evidence of authenticity in the Memoirs themselves, which discuss a matter that did not take place until approximately 1980 to 1983, namely, the adulation given to Martin Luther in various quarters in the Churchthis especially leading up to the 500th centennial of his birth in 1983. It is not reasonable to imagine that a nurse, or anyone else, for that matter, could have predicted in 1971 or 1972 that various people in the Catholic Church would, within ten years, be extolling Martin Luther as some sort of religious hero.

Even if this book were pure fabrication from beginning to end, nonetheless, what it claims to prognosticate has actually come trueunerringly so! Besides this, moreover, all the many profound and even revolutionary changes that have occurred within the Catholic Church since Vatican Council II (1962-1965) had to have been conceived in the minds of people intimately familiar with the workings of the Catholic Church and also had to have been promoted by such people through influential channels within the Church, or they would never have been accepted and put into place.

AA-1025 makes profoundly thought-provoking reading today, when we in our time have seen virtually all the changes discussed in this book come to pass.

How must one begin to write a book when not a writer, or rather, how can one explain that he believes it is his duty to publish memoirsmemoirs that are quite terrible (and precisely because they are so terribly disquieting)?

Then, let us say that these first pages are an appeal to Catholics of today in the form of a foreword or rather a confession. Yes, a confession (insofar as poor little me is concerned) seems to be the right word, although it is one of those words which no one wishes to use nowadays. Well, when I say no one, I only wish to designate those who believe that they give proof of intelligence by conforming themselves to the ways of today and even to the ways of the day after tomorrow.

As for me, I find only one commonplace word to explain my own position: I will say that the ways of today, the ways of so-called meaning of history have a taste of ashes to me. But, Lord, You well know that I firmly believe that You are the Strongest. Is it necessary to clarify this? Yes, in these present days. Yes, I believe it to be indispensable, because people now put their confidence in the power of man, a power that can launch rockets but allows people to die from hunger, a power that puts machines to work, but is also their oppressed slave a power that pretends to have no use for God, but knows how to trick people in discussing the creation of the world.

I must stop talking. I must calm myself.

All that precedes so far is only destined, by modesty, to delay the moment when I must introduce myself to the reader.

Well, I am only a mere nurse, who has nevertheless seen many persons die and who continues to believe in the Mercy of God, and who has experienced how the Will of the Invisible God reveals itself at the right moment.

I am only a nurse, and I sawin a country that I will not name, in a hospital that must remain anonymousI saw a man die following an automobile accident, a man without a name, without a nationality, I mean, without identification papers.

Nevertheless, he had in his briefcase documents I was forced to examine. One of these documents began by these words: I am the man without a name, the man without a family, without a country and without a heritage.

Apparently, this text of about one hundred typewritten pages could bring no clue allowing one to identify this injured man. But who knows.

Moreover, let me be honest and, since I have spoken of confession, let me be completely honest about it: I already had decided to read these intimate notes. So I gave in quickly to this temptation. I could not foresee that, by letting my feminine curiosity stifle my scruples as a nurse that I should come upon a veracious document that would upset and overwhelm me.

As this text was too serious to be simply thrown into the fire, too compelling to be entrusted into anybodys hands, [or it] seemed too truthful to me, especially to me, a former Protestant converted to the Holy Catholic and everlasting Church, to the Holy Church in which only it is required to try to practice a small or great but especially persevering holiness, that [as all this seemed to be true], I could not avoid giving precedence to the defense of my Holy Church above all other considerations. Oh, I know very well that God does not need to be defended, that He has no need of me, but I also know that He could in the past have left me in error, in the sadness of unanswered questions, in the atmosphere of a supreme presumption which, for example, has kept the Irish Catholics in ghettos for four centuries, where laws pretending to be legitimate and sacred acted as a barbed wire fence.