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

Supposed contradictions in Sacred Scripture

144. In Matt. XI, 14, Jesus says of John the Baptist, "He is Elias." But, according to Jn. I., 21, John said, "I am not." Which are we to believe?

Both, according to the sense intended in each case. St. John the Baptist was not Elias in person, and knowing that his questioners wanted to know whether he was Elias in person, he answered no. On the other hand, Jesus did not intend to say that John was Elias in person. Therefore He said: "If you will receive it, he is Elias that is to come." Matt. XI, 14. In modern English He meant, "If you care to believe it, you may regard him as a sign of Elias whom God, according to the prophet Malachy, has promised to send before the day of the Lord." For our Lord knew that, just as He will come at the end of the world to judge mankind, being then preceded by Elias in person, so now He was ushering in the end of the Jewish dispensation, being preceded by John the Baptist. St. John the Baptist was, therefore, a sign that the end was coming for the Jews as God's chosen people just as Elias will be a sign that the end is coming for the human race. There is, therefore, no contradiction between the two statements. John denied that he was Elias in person. Christ asserted that the future mission of Elias was exemplified before their eyes by the present mission of St. John the Baptist.

145. Jesus said that no man has seen God at any time (Jn. I., 18), yet we are told that the "Lord spake to Moses face to face as a man speaketh to his friend." Exodus, XXXIII., 11.

It is quite certain that no human being, whilst still subject to the conditions of this earthly life, has ever seen God immediately and as He is in His own proper nature. The reference in Exodus is a purely metaphorical way of saying that God communicated knowledge to Moses without any other intermediary. Moses did not have any vision of God as God really is in Himself; and the attributing of a voice to God is but a human way of describing the impressions caused by God and experienced by Moses.

146. St. Matthew says that Jesus rode into Jerusalem on an ass and a colt.

St. Matthew does not say that. He says that "they brought the ass and the colt, and laid their garments upon them, and made Him sit thereon." Matt. XXI, 7. St. Matthew means simply that Jesus sat on the garments which they had placed on one of the animals, namely, the colt.

147. Zachary IX., 9, predicts, "Thy king will come . . . riding upon an ass and upon a colt, the foal of an ass." Does that mean that he will ride into the city upon two animals?


148. Is not the duplication due to parallelism in Semitic poetry?

Yes. Zachary, therefore, merely predicts that Jesus will enter Jerusalem seated on a colt, the foal of an ass, as a symbol of meekness and humility. He does not predict the presence of two animals. But you will notice that St. Matthew (XXI, 5) quotes Zachary, and then, in verse 7, deliberately changes the wording of his own text. If he introduces the mother of the colt, it is not because of the prophecy of Zachary who did not foresee her presence, but because as a matter of fact the mother was brought along with the colt. St. Matthew merely mentioned the mother as being present. And it is quite natural that she should have been brought along to ensure the docility of the colt. Nor did her presence in any way conflict with the prophecy that Jesus would ride into Jerusalem on a colt, the foal of an ass.

149. The authors of the 2nd. and 3rd. Gospels are more wary; they mention an ass only. But the author of the 4th. Gospel tries to trim the story in accordance with the prophecy by employing a colt only.

Rather than suspect yourself of being wrong, you would accuse St. Matthew of falling into error, and the authors of the other Gospels you would charge with a wariness which amounts to conscious fraud. But there are a few things to be noticed. The authors of the other Gospels would not have been wary if, knowing what St. Matthew had recorded, they deliberately contradicted him. After all, he was an Evangelist out for the good of the same religion as themselves. Were they thinking of being wary, they would have stood to him at all costs. Again, if the authors of the other Gospels were shrewd tricksters, warily bent on trimming their story to suit their purpose, they may as well have done it right through their accounts, eliminating every awkward, humiliating, and unattractive feature of their description of themselves and of Christ. But no. They were patently honest throughout. The charge of trickery is absurd. You will say that, if they were not stepping warily, they were mistaken, for they contradict one another and St. Matthew. But here it is you yourself who would be mistaken. They do not contradict one another. For whilst St. John speaks of a colt, as you say, St. Mark and St. Luke merely use an alternative Greek word for the same thing. Do they, then, contradict St. Matthew by mentioning one animal only where he mentions two? No. Omission is not denial. They give the essential fact that Jesus rode into Jerusalem on a colt. St. Matthew states the same thing, giving the additional detail that the mother of the colt was brought along with it. There is no contradiction in that.



Prefer a PRINT version?