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

Gospels historical

91. You regard the Gospel authors as historians?

I insist on the historical value of the Gospels.

92. Critics maintain that the Gospels are not historical in the proper sense of the word.

Similar comments can be found in quite orthodox and excellent Catholic works. For example, in his book, "Christ and the Critics," Felder says that the Evangelists certainly intended to write history, and were subjectively qualified to report correctly the words and deeds of Jesus. But he adds that they had not "a high, scientific education, nor critical precision. But these they did not need. It was not a matter of solving deep problems, or of extracting the truth from old bundles of documents and examining it critically. They merely had to write down perfectly concrete deeds which had been enacted for the most part in public, and were of the utmost simplicity. They were not compiling an account of past centuries; nor did they even pay attention to the chronological sequence of events or the requirements of scientific arrangement. For this reason the Gospels are not historical works in the strictest sense of the term. But, although the Evangelists were not historians in the sense of Thucydides, the father of critical historical composition, they did write down the facts of the Gospel in accordance with the truth."

93. Are not the Gospels entirely set in a theological context to serve theological purposes?

It would be a gross exaggeration to say that. A remarkable feature of the Gospels is their adherence to a bare delineation of facts. Even where we should expect them to make capital out of what they write, they don't. Miraculous events are given without any expressions of astonishment or triumph. Ill-treatment of their Master is recorded without a word of indignation. If the writers were bent on supporting a thesis, having little regard for historical truth, they would have been fools to invent "hard sayings" which could only alienate people; to record that Christ's own relatives thought Him mad; that He was weak enough to pray that the cup of suffering might pass from Him; to paint a picture of a humiliated, mocked, and crucified criminal whom they wanted men to worship; and to insist that His own people rejected Him. If His own rejected Him, why on earth should others accept Him? No. They record what happened as if their only interest were that of observers and narrators. I admit that the idea of theological purpose is not without application to the Fourth Gospel. But that does not hinder the truth of the facts given.

94. The Old Testament penetration of the Gospels is not usually recognized.

All Scripture scholars have recognized the Old Testament penetration of the Gospels. That would naturally be there in books written by Jews educated by the reading and study of the Old Testament, and dealing with One who came to fulfill the religion of the Old Testament. But this has no bearing on the historical value of the Gospels. It is your approach to this question which is at fault. Liberal criticism, in its search for the historical Jesus, does not begin with history and thus try to build up the real Christ. It begins with its own modern views about Christ, and because these do not fit in with the historical records, it does not reach the conclusion that its own views are unhistorical--it argues that the really historical accounts of Christ must be legendary. Critics who do proceed historically recognize more and more the sterling value of the Gospels. Only insofar as they depart from the strictly historical method of research does the legendary theory gain in importance. It is a violation of science to destroy a purely historic question in favor of a philosophic principle. And even were their philosophy not false, the procedure of modern liberal critics would be unscientific. Liberal criticism is guilty of the very error it wants to shift off on to the Gospels. It wants to tamper with history in order to adjust it to a modern agnostic outlook.

95. Critics are unable to say with any confidence who wrote the various books.

That is too sweeping a statement, and already uncritical itself. For, whilst some critics feel that they are unable to do so, other critics are most confident in ascribing the works to very definite authors. Those who profess to be doubtful are themselves to blame for their doubts. For they give too much prominence to purely internal considerations, neglecting outside factors drawn from independent patristic and early ecclesiastical writers. At any rate, it is quite misleading to ascribe any opinion to "the critics" as though there were no diversity of opinion amongst men versed in Biblical criticism.



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