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

Source of Christian teaching

150. Granting the necessity of accepting the religion of the Bible, are not Judaism and Christianity fundamentally the same?

Both religions insist, of course, on the necessity of a religion revealed by God, and of a good moral life. Also both reject idolatry, and urge fidelity to one and the same true God. But, besides these fundamental similarities, there are several fundamental differences. I will mention three. Firstly, religions cannot be fundamentally the same, one of which declares that God Himself came into this world to redeem mankind, whilst the other absolutely denies it. I am speaking, of course, in this latter case of the interpretation modern Judaism imposes upon the Old Testament, not of the real doctrine of the Old Testament. Secondly, Judaism is essentially a national religion. It is true that, theoretically, Israel was meant by God to gather all mankind into one flock, and therefore be a universalist religion. But, in practice, modern Judaism is identical with the Jewish nation. Its national character is more and more emphasized, and the missionary desire to convert non-Jews is almost entirely absent. Christianity, on the other hand, when rightly understood, rises above all merely national considerations, and insists that it is intended for every human soul. Thirdly, the Jewish and Christian outlooks on life are very different. The former is material and temporal, whilst the latter is spiritual and eternal. Neither, of course, is exclusively so. But the difference is certainly fundamental. These points are sufficient to show that the ideals of Judaism and of Christianity cannot be regarded as fundamentally the same.

151. Is not Christianity a reconciliation of Greek philosophy with Judaism?

No. That explanation is the refuge of those who begin by rejecting the divine and supernatural origin of Christianity, and who therefore have to find a natural explanation of its appearance in this world. Christianity originated with Christ, and nowhere is there the faintest trace of indication that Christ devoted Himself to the reconciliation of Greek philosophy with Judaism. Nor could Christ possibly have drawn His doctrines from Greek philosophers, who knew absolutely nothing of the great dogmas of Christianity, such as the Trinity, the Incarnation of the Son of God, Redemption by the death of that Son on the Cross, the Resurrection of Christ, and the whole system of supernatural grace. So new and strange to the Greeks was the Christian doctrine that to them it seemed foolishness. When St. Paul preached it to the Athenians, some mocked, whilst others said, "We shall hear you again concerning this." Acts XVII., 32. But it was certainly altogether new to them. The only possible explanation of the doctrine and teaching of Jesus is that given by Himself: "My doctrine is not mine, but His that sent me." Jn. VII., 16. He declared that He had descended from heaven, and was telling men of what He had seen there. And He added, "If I have spoken to you earthly things, and you believe not, how will you believe if I speak to you heavenly things?" Jn. III., 12. It is certain that no one has ever been less of His time than Jesus. No one was less affected by His environment, and by current teachings and prejudices. And it is impossible to find a merely human source for His doctrines, or to argue from them to any natural preparation or human course of study and reading.



Prefer a PRINT version?