Choose a topic from Vol 2:


Proof of God's existence
God's nature
Supreme control over all things and the problem of suffering and evil


Destiny of man
Immortality of man's soul
Pre-existence denied
The human free will
Determinism absurd


Necessity of religion
Salvation of the soul
Voice of science
Religious racketeers
Divine revelation
Revealed mysteries
Existence of miracles

The Religion of the Bible

Gospels historical
Missing Books of the Bible
The Bible inspired
Biblical account of creation
New Testament problems
Supposed contradictions in Sacred Scripture

The Christian Faith

Source of Christian teaching
Jewish rejection of Christ
Christianity a new religion
Rational foundation for belief
Causes of unbelief

A Definite Christian Faith

Divisions amongst Christians
Schisms unjustified
Facing the problem
The wrong approach
Is one religion as good as another?
Obligation of inquiry
Charity and tolerance

The Protestant Reformation

Meaning of "Protestant"
Causes of the Reformation
Catholic reaction
Reformers mistaken
The idealization of Protestantism
The Catholic estimate

The Truth of Catholicism

Meaning of the word "Church"
Origin of the Church
The Catholic claim
The Roman hierarchy
The Pope
The Petrine text
St. Peter's supremacy
St. Peter in Rome
Temporal power
Unity of the Church
Holiness of the Church
Catholicity of the Church
Apostolicity of the Church
Indefectibility of the Church
Obligation to be a Catholic

The Church and the Bible

Catholic attitude towards the Bible
Is Bible reading forbidden to Catholics?
Protestant Bibles
The Catholic Douay Version
Principle of private interpretation
Need of Tradition
The teaching authority of the Catholic Church

The Dogmas of the Church

Revolt against dogma
Value of a Creed
The divine gift of Faith
Faith and reason
The "Dark Ages"
The claims of science
The Holy Trinity
Creation and evolution
Grace and salvation
The Sacraments
Holy Eucharist
The Sacrifice of the Mass
Holy Communion
The Catholic Priesthood
Marriage and divorce
Extreme Unction
The resurrection of the body
The end of the world

The Church and Her Moral Teachings

The Inquisition
Other superstitions
Attendance at Mass
Sex education
Attitude to "Free Love"

The Church in Her Worship

Magnificent edifices
Lavish ritual
Women in Church
Catholics and "Mother's Day"
Liturgical Days
Burial rites
Candles and votive lamps
The rosary
Lourdes water
The Scapular

The Church and Social Welfare

Social influence of the Church
The education question
The Church and world distress
Catholic attitude towards Capitalism
The remedy for social ills
Communism condemned
The Fascist State
Morality of war
May individuals become soldiers?
The Church and peace
Capital punishment
Catholic Action

Comparative Study of Non-Catholic Denominations

Defections from the Catholic Church
Coptic Church
Greek Orthodox Church
Anglican Episcopal Church
The "Free" or "Nonconformist" Churches
Church of Christ
Seventh Day Adventists
Plymouth Brethren
Catholic Apostolic Church or Irvingites
Salvation Army
Christian Science
British Israelism
Liberal Catholics
Witnesses of Jehovah
Buchmanism or the "Oxford Group Movement"
From Protestantism to Catholicism

To and From Rome

Conversion of Cardinal Newman
Why Gladstone refrained
The peculiar case of Lord Halifax
Gibbon the historian
Secession of Father Chiniquy
Father Tyrrell, the modernist
Bishop Garrett's departure
Judgment on lapsed Catholics
Protestant apathy towards conversion of Catholics
Principles for converts to Catholicism
God's will that all should become Catholics

Salvation Army

1312. Does the Catholic Church recognize the Salvation Army as in any way representative of genuine Christianity?

No. As a religious body the Salvation Army is a form of Protestantism which the Catholic Church cannot but reject. It was founded by William Booth, an ex-Wesleyan minister. Disagreeing with Methodist ways, he left the Wesleyans in 1861 to become an independent evangelist. In 1865 he and his wife began to devote themselves to street preaching and rescue work in the slums of London. In 1877 he organized his converts into the Salvation Army, with himself as General, with the avowed purpose of working for the conversion of the poor and the alleviation of their temporal needs. But the whole movement is characterized by an un-Catholic, and even an anti-Catholic outlook.

1313. Does not the Army agree with the Catholic Church that men owe their redemption to the Precious Blood of Christ?

Yes. But the Salvation Army has an extremely Protestant view of the nature of the Christian religion in other vital points—a view radically opposed to the Catholic concept. Where the Army preaches, "Believe on Christ and be saved," the Catholic Church insists that no one, whilst still in this life, can actually be termed "saved"; and that it is the will of Christ that all should believe in the Catholic Church, accepting all that she teaches and commands in the name of Christ. This involves acceptance of the Catholic Faith, the worship of God by assistance at the Sacrifice of the Mass, the reception of the Sacraments instituted by Christ, and the fulfillment of those good works for the love of God which are demanded by Christian virtue.

1314. Through the Salvation Army God provides for a certain class of people not reached by the Catholic Church.

God does not need the Salvation Army for that. He can provide by divine grace for men outside the fold of the Catholic Church in a thousand and one ways. He does so for infidels, Mahometans, Anglicans, Presbyterians, Methodists, Adventists, and a host of others. If the apparent good done by the Salvation Army is proof that God Himself inspired its creation, then the apparent good done by all other Protestant organizations is proof that He inspired them also. And we cannot admit that God inspired all these conflicting religious bodies—bodies, also, which unite in denying the claims of that Catholic Church which Christ did undoubtedly establish.

1315. Are not Salvation Army methods preferable for simple people incapable of intellectual study to the Catholic Sacramental system?

Under no circumstances could we say that. For, firstly, we can never admit that any means devised by men could be preferable to those instituted by Christ Himself. Secondly, we cannot say that the Catholic Sacramental system is in any way unsuitable for simple people; for Catholic children are well able to appreciate the significance of the Sacraments and to benefit by them. The value of the Sacraments does not depend upon the intellectual capabilities of the recipients. Thirdly, you seem to argue on merely natural grounds, not making sufficient allowance for the fact that Catholic Faith is a gift of divine grace, which is as difficult for intellectual people to attain as for simple people, and as easy for simple people as for intellectuals.

1316. The Catholic way may be better for some types of people, but the Salvation Army way is superior for others.

Our Lord gave His religion for all mankind, and that religion is the Catholic religion. Had He thought variations necessary for different types, He would have incorporated them in the religion He established. He did not do so. Nor can a way which involves the preaching of heresy be better for anybody in reality and absolutely speaking, whatever good it may accidentally accomplish or occasion. I am discussing the matter from the viewpoint of principle, of course. Though I do not think the Salvation Army justified as a substitute for the true Catholic Church, I have an immense admiration of the zeal and sincerity of its members; their demonstration of the courage of their convictions, and the sacrifices they make; the indifference to the world on the part of women members exhibited by their modest dress and behavior. But, with all their good will, they support and continue a movement which ignores and is independent of the true Church established by Christ.

1317. The conclusion would be that the Salvation Army has a God-appointed, and not merely a man-designed place in this world.

Though the Salvation Army has the best of intentions, there is no doubt that it is a man-designed enterprise for religious purposes. General Booth was a good man who wanted to do something for God and the salvation of souls. Being a stranger to the Catholic religion, and not satisfied with any other Church, he had to fall back on his own ideas. But they were very much his own ideas. However, though not God-appointed, the Salvation Army has resulted in much good, and in many genuine conversions from evil ways of living. And the explanation of that is simply this: Many a good man mistakenly does what is wrong with the best of intentions. In such cases, God overlooks the mistake, and even in spite of it blesses that man, and makes his work an occasion of blessing to others. But it always remains true that the work itself was really in opposition to God's will. Such is the position of General Booth and the Salvation Army. We Catholics rejoice at the sight of any good the Salvation Army may accomplish. But we are compelled to regret that it should be regarded by its members as a sufficient form of the Christian religion, and be allowed to occupy that place in the lives of its adherents which should really be held by Catholicism only. Many are thus contented to remain outside the Catholic Church, and to have so much less than our Lord really intended them to possess.



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