Choose a topic from Vol 3:


Reason proves God's existence
Primitive monotheism
Mystery of God's inner nature
Personality of God
Providence of God and the problem of evil


Immortal destiny of man
Can earth give true happiness?
Do human souls evolve?
Is transmigration possible?
Animal souls
Freedom of will
Free will and faith


Religion and God
The duty of prayer
The mysteries of religion
Can we believe in miracles?

The Religion of the Bible

Historical character of the Gospels
Canonical Books of the Bible
Original Manuscripts
Copyists' errors
Truth of the Bible
New Testament "contradictions"

The Christian Religion

Christianity alone true
Not the product of religious experience
Compared with Buddhism, Confucianism, Mahometanism, Bahaism, etc.,
Rejected by modern Jews
The demand for miracles
The necessity of faith
Difficulties not doubts
Proofs available
Dispositions of unbelievers

A Definite Christian Faith

One religion not as good as another
Changing one's religion
Catholic convictions and zeal
Religious controversy
The curse of bigotry
Towards a solution

The Problem of Reunion

Efforts at the reunion of the Churches
The Church of England as a "Bridge-Church"
Anglicans and the Greek Orthodox Church
The "Old Catholics" of Holland
Reunion Conferences
Catholic Unity
The Papacy as reunion center
Protestant hostility to Catholicism
The demands of charity

The Truth of Catholicism

Necessity of the Church
The true Church
Catholic claim absolute
A clerical hierarchy
Papal Supremacy
Temporal Power
Unity of the Church
Holiness of the Church
Catholicity of the Church
Catholic attitude to converts
Indefectible Apostolicity
Necessity of becoming a Catholic

The Church and the Bible

Catholic belief in the Bible
Bible-reading and private interpretation
Value of Tradition and the "Fathers"
Guidance of the Church necessary

The Dogmas of the Catholic Church

Dogmatic certainty
Credal statements
Faith and reason
The voice of science
Fate of rationalists
The dogma of the Trinity
Creation and evolution
The existence of angels
Evil spirits or devils
Man's eternal destiny
The fact of sin
Nature and work of Christ
Mary, the mother of God
Grace and salvation
The sacraments
Holy Eucharist
The Sacrifice of the Mass
Holy Communion
Marriage and divorce
Extreme Unction
Man's death and judgment
Resurrection of the body
End of the World

Moral Teachings of the Catholic Church

Catholic intolerance
The Spanish Inquisition
Prohibition of Books
Liberty of worship
Forbidden Socieities
Church attendance
The New Psychology
Deterministic philosophy
Marriage Legislation
Birth Prevention
Monastic Life
Convent Life
Legal defense of murderers
Laywers and divorce proceedings
Judges in Divorce
Professional secrecy

The Church in Her Worship

Why build churches?
Glamor of ritual
The "Lord's Prayer"
Pagan derivations
Liturgical symbolism
Use of Latin
Intercession of Mary and the Saints

The Church and Social Welfare

The Church and Education
The Social Problem
Social Duty of the Church
Catholicism and Capitalism


1092. Does the Church approve in general the study of books on psycho-analysis?

No. In the first place, no Catholic could adopt the general theories and practices advocated by the psycho-analysts. When it comes to the question of studying their writings and teachings, the Church could do no more than sanction such a study by those whose professional duties require such a study. The Church could not approve of a layman's reading of these works through morbid curiosity. Many writers on psycho-analysis seem sex-mad. They drag in painful illustrations of sex abnormalities, treated not in technical language, but in a captivating popular style calculated to secure sales - and sin. Many of these writers manifest such perversion of mind that they would be fit subjects for treatment by their brother analysts. In general, the study of psycho-analysis must be classed as a useless and dangerous procedure for the ordinary layman, and one not fit for a Christian.

1093. What do you think of Freud's theories?

As a system, Freudian psycho-analysis must be rejected as false and most pernicious. The study, as such, of unconscious psychological processes can be very useful. But psycho-analysts have fallen into absurd exaggerations, and their pretense to furnish a new basis for all human activities in art, education, morality and religion must be utterly rejected.Even as a therapeutic treatment of neurosis, psycho-analysis is dangerous. The discovery of the harmful element in psychic life does not mean a cure. Often a complete re-education of the patient is necessary. The Catholic confessional has all that is good in psycho-analysis, but with safeguards unknown in this pretended new science.Freud simply inverts psychology, making the unconscious and the instinctive more important than conscious and rational life. Most loathsome is his over-emphasis of sex. For him, the most sacred truths of religion, the highest aspirations of the soul, the purest devotion and heroism have the same source as crime, perversion, and the most brutal impulses of the lower animal nature.His theories would mean the end of freedom and morality. Man is but a bundle of impulses, according to him, and is determined by blind instinct in such a way that he is not the responsible author of his conduct. Few theories so degrade man to the level of the brute beast. My opinion of Freud's theory, then, is that there is nothing in it of any great value, whilst there is much in it calculated to do immense harm.

1094. The psychologist told me that 75 per cent of those who come to be psycho-analyzed are Catholics. I wonder why this is?

I wonder "if" it is. I am inclined to regard the statement as an exaggeration calculated to allay the possible reluctance of a Catholic to adopt the treatment. It is my duty to warn Catholics against doing so. What have we against that particular form of psycho-therapy which calls itself psycho-analysis? Firstly, it is far from emancipated from the essentially materialistic and un-Christian philosophy of Sigmund Freud. Whatever be its empiric value to nerve specialists, criminologists, and educators, this value is more than offset by the abuses and errors associated with the practice as a rule.Secondly, psycho-analysis as commonly expounded, overinsists upon sex-complexes, as if they were the foundation of human nature itself. Many psychoanalysts are rectifying and eliminating this overinsistence; but it is still a factor to be reckoned with. Thirdly, psycho-analysis tends to regard intelligence as subservient to instinct and emotion; whereas reason must control, and not be controlled by lower impulses.Fourthly, psycho-analysis is largely deterministic in its outlook, denying free will and moral responsibility, attributing conduct too easily to unconscious forces beyond our control.Fifthly, it makes no allowance for sin as a moral evil. It inculcates the falsehood that self-restraint is unnatural and harmful. Any self-indulgence is justified if it will seem beneficial to the patient. "Do it - and forget about it," is better than an internal struggle against temptation, according to many psycho-analysts. This is directly opposed to the doctrine of self-denial taught by Christ.Finally, it is folly to put oneself into the hands of anybody who claims to be a psycho-analyst. The analyst wants to get at the contents of the supposedly subconscious mind, in order to drag ideas and emotions to the conscious surface. He requires a self-revelation from earliest infancy, and by a process of transference of discovered complexes, seeks to free the mind from obsessions and the trammels of the past. Without great care, the procedure can lead to the moral ruin of the soul. Even for psycho-therapy, leaving out psycho-analysis on Freudian principles, a German psychologist demands that the practitioner have the wisdom of an experienced priest, the analytic ability of a lawyer, the pedagogic capacity of a good teacher, the trained reasoning powers of a philosopher, and the medical knowledge of three physicians. If these are the requirements of a good practitioner of psycho-therapy, where does the average psycho-analyst come in? And is it too severe to say that Catholics may not submit to psycho-analysis unless they are at least sure of the Christian and moral principles of the analyst whose services they seek?



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