T H E P A R I S H S T O R Y

It has been well said: "What's in a Name?" When we read a story, we expect to find names, but in addition to names in stories, there can also be "A Story in a Name"! “La Soie" ‑"Wesley" ‑ what's going on here?

We are told that an important village here in the North East of Dominica was called "LA SOIE" from the French meaning "silk", referring to the silky feeling of the mud after torrential rains. A name clearly "rooted" in the soil!

But Dominica’s past is not only rooted in God and Nature: "Après Bon Dieu La Terre" ‑ but also in history, the history of power struggles between nations, in our case between the French and the English in the 1700's. The French came first, however, and their stamp remains.

In the early colonial period, the religious beliefs of Caribs and Africans were merged somehow into the Catholic faith of the French who settled these shores. These beliefs and systems of faith influenced each other profoundly, with the result that a "mixed" religion emerged with very strong Catholic characteristics. Meanwhile, another blend took place: to make themselves understood, the Caribs and Africans had no other choice than to use elements of the French language of their masters, resulting in the creation of a new common tongue: Patois or Creole. Hence, the name "La Soie" given to the area (from the French, as explained above).

Catholicism became deeply rooted and there are records of chapels at Eden and at Blenheim, cared for by Catholic clergy, already in the 1700's. The church structure that developed placed this area, together with Portsmouth, as part of the parish of Vieille Case.

In 1763, however, Dominica was lost to the French and ceded to England, making the island "officially Protestant". Officials had to take several oaths which were aimed at eroding the political and religious rights of the French. English replaced their language, although Creole remained vibrantly alive.

With the British family in charge, and the large estates of the North East in English hands, labourers from Antigua were brought in to work the land. These Antiguans were preferred as their language and Protestant faith were similar to those of the estate owners. No surprise, then, that "La Soie" came to be re‑named "Wesley" after the founder of Methodism John Wesley, and that the two villages of Wesley and Marigot were mainly Methodist.

In these early days, there was tension, and even serious conflict between Catholicism and Protestantism, as the latter did not approve of the teachings of the Catholics. But in our own time, we can gratefully point to the friendship and cooperation existing between these two groups.

Catholicism continued to flourish in Dominica, and less than twenty years after Emancipation (1834), the Diocese of Roseau was recognized by the Universal Church in 1850, one hundred and fifty years ago! About twenty‑five years later, “La Soie" became a Parish (1874) and the records

tell of church buildings appearing, of Clergy working with great dedication,. and eventually of Religious Sisters making their contribution (the I.C.M. Sisters, serving the Parish since 1976).

A look at the records gives more details. Before La Soie was a Parish in its own right it was cared for by the Clergy of Vieille Case. The name of Fr. De Lettre stands out, and records testify to his efforts to provide places of worship: a chapel built in 1857 on La Soie land secretly obtained but destroyed by fire sixteen years later; then a small chapel at Weirs, Marigot. Fr. De Lettre's last baptisms were recorded at Vieille Case in 1873.

In 1872, the F.M.I. Fathers arrived in Dominica, with Fr. Vergne F.M.I. becoming the first Parish Priest of the newly‑established Parish of La Soie in 1874. Other names follow: Fr. Challet until 1882, Fr. Belledeau in 1886. And then the legendary Fr. Jean Baptist Barreau F.M. who served as Parish priest from 1913 to 1953 ‑ 40 years! An entire book would have to be written to do justice to the efforts and exploits of Fr. Barreau! His burial in the left choir of the Church at Wesley testifies to his total dedication to the people of La Soie.

Other worthy F.M.I.'s followed as Parish Priests: Fr. Michel Visseneau in 1948, Fr. J.B. Villeneuve in 1961; Fr. Hilaire Maupetit in 1970; Fr. Henri Brenon in 1972; Fr. Michael Baty in 1975, and Fr. Jean Guery in 1983.

Throughout this period, chapels and church structures were built, enlarged, and rebuilt anew. Each of the five communities has its own history in this respect. The "church of wood, stone and mortar" in any place is not the "Living Church", but a very important sign to the world that a Community of Faith exists in that area. The efforts of so many are enshrined in these walls.

In 1988 the F.M.I's turned the Parish over to the Diocese, and young Fr. Charles Martin was appointed as Parish Priest. Following Fr. Martin, the Redemptorist Fathers accepted La Soie: Fr. Charles Vermuelen, Fr. Vanty Auguiste, Fr. Francis Booghaerts, Fr. Bennet, Fr. Kevin McDonald, Fr. Glanville Joseph, and Fr. Mark Owen, who during a five‑year stay began the improvement of grounds and church so well continued by the present Parish priest.

In 1997, the Redemptorists announced that with the departure of Fr. Mark for studies, the Parish would once again be returned to the Diocese; and for a while it seemed that no Priest would be available. The people, however, are always a force to be reckoned with! They stormed heaven and haunted the Bishop, until Divine Providence intervened. Fr. Mark had not left as yet when Fr. Celsus Auguiste, Dominican‑born Diocesan Priest, returned from studies just in time to accept being appointed as Parish Priest of La Soie in November 1998. And, as the saying goes, of the rest is history!"

It is much more difficult of course, to "dig out" the story of the "Living Church", God's holy people in their journey of faith. Where do we stand today ‑ 2000 years into Christianity and 150 years as a Diocese? We say we have come of age as a Nation: all of 25 years old! Can we point to the maturity of faith that has blossomed into conviction, commitment service ‑‑ and worship "in Spirit and in Truth"? The Book of Revelation contains seven letters of the Spirit to the Churches. At the turn of the century, who would dare to suggest what the, Spirit is writing to the Church of La Soie?

"I know what you have done; I know how hard you have worked...
You have suffered for my sake and have not given up.
But this is what I have against you: you do not love me now as you did at first."
(Revelation 2: 1‑4)

"I know your troubles; ...
Don't be afraid of anything you are about to suffer ... Be faithful to me."
(Revelation 2:8‑10)

I know that you have the reputation of being alive, even though you are dead!
So wake up, and strengthen what you still have before it dies completely.
Remember, then, what you were taught, and what you heard.
Obey it and turn from your sins.
(Revelation 3: 1‑3)

"I know what you have done; I know that you are neither cold nor hot.
How I wish you were either one or the other!
But because you are lukewarm ... I am going to spit you out of my mouth!
(Revelation 3: 14‑22

"You have followed my teaching and have been faithful to me.
Because you have kept my command to endure,
I will also keep you safe from the time of trouble which is coming upon the world."
(Revelation 3: 7‑13)