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

Biblical account of creation

120. Truth cannot contradict truth. Yet the account of creation in Genesis certainly contradicts the truth as known by science.

It does not. It abstracts from science, and deals with the subject from another aspect altogether.

121. Do you maintain that Genesis gives an authentic account of creation?

Yes. It gives an authentic account, but not a scientific account.

122. It is based on a conception of the world as divided into three tiers like a three-storied house, with God on the top floor.

Since that was the popular notion of the universe around them, Moses could not have done better than use it in speaking to the people on their own level. Two authentic facts would be conveyed in such a conception, namely, that there is a God, and that He is supreme. The conveying of those truths in a setting familiar in current ideas was wisdom itself. If you object to that, you should object to the expression still current despite all our science that the sun rises, on the score that it unscientifically implies the movement of the sun around the earth.

123. Does not science completely discredit the Genesis story?

No. It does not affect it. Those people who have talked of the problem of reconciling Genesis with the findings of science have talked of a problem which really does not exist.

124. Genesis says that, after making the earth, God made two great lights; a greater light to rule the day, and a lesser light to rule the night.

That is not really true. After speaking of the formation of the earth, Moses speaks of the formation of the sun and moon--which we know to have been formed earlier than the earth. Moses was not giving the chronological order of creation, but merely allotting to the fourth section of his descriptive scheme the creation of the sun and moon.

125. To say that Moses did not record the story of creation in its proper order is to belittle Genesis as a divine revelation.

That is not true. The order in which facts are described has nothing to do with the truth of the facts. The "proper order" can be proper to the sequence of events in themselves, or proper to the scope and purpose of the literary narrative. I could write the biography of a man either according to the time sequence, or according to his accomplishments, dividing the chapters according to his work as a politician, a philanthropist, a litterateur, and so on, despite the fact that the order of years would have to be forsaken. And in both cases the facts would be equally true. Divine inspiration is compatible with any literary style. And the deliberate character of the Mosaic narrative is evident enough to any really intelligent man, indicating clearly that there was no intention of giving the chronological order. Thus eight works are divided into six sections called days. In the first triduum we have the distinction of unmovable things; in the second, their ornamentation. The last day of each triduum contains two works; and each "day" contains a command, its fulfillment, and approbation of the result. This was a literary device by systematic arrangement to arrest the attention, and put the facts more strikingly before hearers. And there is nothing in this arrangement of the narrative to belittle the account as divinely inspired.

126. Do you hold that the world was made in six days of twenty-four hours each?

No. Moses described as occurring in six days processes which took long periods. Neither the time nor the order was meant to correspond with the objective reality of the creative process itself.

127. So you interpret the Hebrew word for day as a period?

I do not. The Hebrew word "YOM," used absolutely as in the Mosaic account, and in the singular, means a day of twenty-four hours, and nothing else. However long the progressive work of the formation of all things took in itself--and it occupied a very long period--Moses divided his account of the whole process into six sections, allotting each section to a separate "chapter" of his narrative metaphorically called a "day." Vast periods, therefore, were compressed into each chapter. It is one thing to say that a long period was required for the events allotted to each section of an account called for special reasons a "day"; it is quite another to say that the author intended the word day as a long period. The author intended the word "day" as men understood that word; i. e., as consisting of twenty-four hours. The works took a long period in themselves. But the author wished the various sections of his narrative to represent ordinary days of the week.

128. Why did Moses choose such an artificial classification and literary arrangement ?

That should be evident from the religious lesson he desired to teach. The imagery he employed of six working days for creation was to exemplify the six days of the week on which the Jews should work; and the seventh day was to exemplify the Sabbath, or day of rest and of religious worship.

129. Are we to believe that God rested?

No. God is eternal activity. He did not, and does not rest. For the purposes of the narrative God inspired Moses to omit any reference to His works on the seventh day, that men might learn to make that day a day of rest for themselves. In accordance with his literary scheme Moses could say, "Under the inspiration of God, I have narrated in six sections called "days" His various works. I have reserved none for the seventh day. And God wishes you to work on six days only, dedicating every seventh day to rest and worship as though He Himself had rested on that day."

130. Exodus XXXI., 17, says that God rested on the seventh day, and "was refreshed."

Speaking in a human way for men Moses had depicted God as resting because of the religious scope of his narrative. But Moses knew quite well that God needed neither rest nor refreshment. Men do, and for them those expressions were used. That the Jews realized that the account was for them, and based on their needs, and not meant to indicate fatigue in God Himself, is evident from the words of Isaiah, XI., 28, saying that God "fainteth not, nor is He weary."

131. So many of the things recorded are incredible on the face of it. Who could call the account of our first parents historical?

The account of our first parents, given in the Book of Genesis, truly records the historical facts. The first chapters of Genesis, just as the other chapters of that Book, obviously intend to give history; and the account is quoted throughout the rest of Scripture as historical. But whilst the account is true history, in the sense of excluding fable, legend, and a purely allegorical fantasy, it is a popular, and not a scientific account. This, however, is merely a question of method and style, not of fact. What is described is true, but it is not described according to strict chronology, nor in modern scientific terminology. Many metaphorical and popular expressions occur, adapted to the understanding of the people living at the time the account was written. But the way in which a fact is described does not destroy the historical value of the fact. Most certainly we have to accept as fact a Garden of Eden in which our first parents were placed, and in which they disobeyed God with evil consequences to themselves and to their posterity, the whole human race.



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