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


905. Is there any true charity without a supernatural motive?

We might say that there is no "supernatural" charity without a supernatural motive. The word "charity" comes from the Latin word "carus" which means "dear;" and not primarily in the "moonlight" sense of the word, but rather as "expensive," something for which I am willing to sacrifice quite a lot. Now it is possible to do good to others at one's own expense without a supernatural motive. But such natural kindness has no supernatural value. St. Paul rightly says, "If I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing." 1 Cor. XIII., 3. It is obvious that he here intends supernatural charity, prompted by the love of God. Mere kindness to human beings, whether for the love of those human beings, or for the sake of self-esteem, is profitless; and in any case based upon the error that man and not God is an adequate motive for doing good. Such kindness, therefore, should not be called "charity," but rather "philanthropy," which means love of man for humanity's sake; or "humanitarianism," the cult of humanity.

906. What is the greatest manifestation of charity in relation to our fellow men?

The edification given by a personal life of virtue, and the avoiding of the scandal that leads others into sin.

907. Will you please explain for me and reconcile two conflicting passages in St. Matthew's Gospel, Matt. VI., 1, and Matt. V., 16?

There is no real conflict in the passages you mention, as we shall see. In St. Matt. VI., 1, we read, "Take heed that you do not your justice before men, to be seen by them." And our Lord adds that we should not let our left hand know what our right hand does. Our Lord is not there forbidding us to do good, even publicly. He is dealing with the question of motives. In the twenty-third chapter, verse 5, St. Matthew records our Lord's condemnation of the Pharisees because "all their works they do," He said, "in order to be seen by men." Some people do good almost entirely in order to secure praise from their fellow men, not with any idea of fulfilling a duty to God, nor really with any true desire to benefit their neighbors. They hope to benefit self. Other people may be fairly indifferent to praise from others, but find self-satisfaction in telling themselves how wonderful they are; and their motive is but vanity and pride. Our Lord condemns both attitudes, and forbids us to do good merely in order to impress our fellow men, or in order to feed our own vanity and self-esteem. But He does not forbid us to do good.

908. In Matt. V., 16, our Lord says, "So let your light shine before men that they may see your good works, and glorify your Father who is in heaven."

Here our Lord imposes the obligation to give edification to others. But again He insists on the same motive as in the former passage you quoted. Our intention must be that others may see our good works, but not us; and that they may glorify God, and not flatter us by their praise. Unless our conduct corresponds with our religious teaching, we will never win anyone to God. So our Lord had to insist on both precept and example. He says, "You are the light of the world." Matt. V., 14. Every Christian should be a living opposition to the darkness and spiritual blindness which are bred by evil conduct and the warping of conscience to suit the world's desires. So, too, our Lord tells us, "You are the salt of the earth." Matt. V., 13. Every Christian should be a preservative against the spread of moral corruption. And Jesus added, "If the salt lose its savor, it is good for nothing save to be cast out." If, by wrong teaching and advice, or by evil example, one corrupts others instead of preserving them, one is good for nothing before God and man. Such a one is cast away by God in the sense that the cure of so perverse a being is almost hopeless. In both the passages you quote, therefore, our Lord insists on good behavior, but with the one intention of fulfilling one's duty to God, banishing merely natural motives.



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