O Mary, Mother of mercy and Refuge of sinners, we beseech thee, be pleased to look with pitiful eyes upon poor heretics and schismatics. Thou who art the Seat of Wisdom, enlighten the minds that are miserably enfolded in the darkness of ignorance and sin, that they may clearly know that the Holy Catholic and Apostolic Roman Church is the one true Church of Jesus Christ, outside of which neither holiness nor salvation can be found. Finish the work of their conversion by obtaining for them the grace to accept all the truths of our Holy Faith, and to submit themselves to the supreme Roman Pontiff, the Vicar of Jesus Christ on earth; that so, being united with us in the sweet chains of divine charity, there may soon be only one fold under the same one shepherd; and may we all, O glorious Virgin, sing forever with exultation: Rejoice, O Virgin Mary, thou only hast destroyed all heresies in the whole world. Amen.
Here’s what Francis J. Beckwith wrote in 2010:
Since returning to the Catholic Church in late April 2007, I find Reformation Day has taken on a different meaning than when I stood on the other side of the Tiber. Nevertheless, even as a Protestant, my enthusiasm for October 31 never rose higher than modest appreciation for what I thought were Luther’s, and later Calvin’s, significant contributions in helping Western Christians to retrieve what had been lost. I say “modest appreciation,” since it always seemed to me rather unseemly to get too excited about schism and mutual charges of apostasy and heresy. It would be like celebrating the tenth anniversary of your divorce. You may think that the divorce was a good idea, but not because you think divorce itself is the proper end of a marriage.
Luther himself, though excommunicated, never saw his movement as anything more than a renewal movement within the Church. We, of course, know now that the movement he started had a life of its own, resulting in scores of different and often conflicting understandings of Scripture, sacrament, and Church, and each finding something in Christianity’s traditions to challenge.
More from Beckwith:
It is not surprising, then, why it is sometimes difficult for both Protestants and Catholics to think of ecclesial unity as the proper state of Christ’s Church. Because we are modern people, we tend to think of the Church as a collection of individual choosers, each with his own autonomy that may not legitimately be subject to something outside itself without good reason. That is, we assume that the burden of proving the necessity of ecclesial unity is not on the individual believer, but rather on the corporate entity that demands his allegiance. The Church, in that sense, becomes the enemy of faith, an unwelcome intruder into the believer’s pious solitude. For the modern mind, it would be like the commodity choosing the buyer, since religion, like sex and commerce, is just another act between consenting adults, which by implication makes the authority of creeds the doctrinal equivalent of annoying chaperones.
Ironically, this sort of mindset, which sees schism as proper and unity as unnatural, is one of the conceptual catalysts that helped lead me back to the Catholic Church. For I began to see that the whole idea of theology as something that is mine to choose – like a pair of slacks that I can have tailored for my own specifications – was precisely the problem. As long as “Church” was something that was under me rather than me under it, I was doomed to a life of ecclesiastical promiscuity despite my best efforts to practice safe sects.