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

Copyists' errors

118. Do not say there was no need for the survival of the originals because transcriptions could be made without fundamental error.

I must say precisely that. If I want to read the works of Charles Dickens, it makes no difference whether I read them in the original edition, or in a reprint of a hundred years later. So long as we have the Word of God, it does not matter by what medium it comes to us. All this, of course, is supposing that the Gospels are necessary at all. Absolutely speaking, quite apart from any written Gospels the Catholic Church would have been sufficient provision in itself for the preservation of the Christian religion. But of that, more later.

119. Rev. Dr. Hort has said that absolute fidelity of transcription in the first three centuries was little valued.

Dr. Hort held the highest opinion of the accuracy of transmission of the Gospel text. His allusion to mistakes and to lack of fidelity must be taken in a very restricted sense. He would certainly have admitted that such minor variations as crept into early copies do not hinder us from getting back to the original text in all important and substantial matters, and even in almost all unimportant points The minor error of one copyist would not be that of another. And a comparative study of texts proves a corrective of minor variations.

120. If all errors were rectified, is it not possible that an entirely different conception of the Scriptures would become inevitable?

No. Textual criticism could never give an entirely different text of Scripture. In their interpretations of the meaning of Scripture, of course, independent readers will arrive at very different conclusions as to the sense of what is written. But what is written will not undergo any substantial change. For example, a close study of manuscripts, whether of copies or translations, together with quotations in the early Fathers, reveals some 150,000 variant leadings. But the vast majority of these are merely transpositions of words, or the substitution of synonyms. Scarcely 100 have any significance, and only about 10 of them could have any relation to doctrinal matters. Nor would any of these 10 have any substantial effect upon Christian doctrine. Moreover, any possible doubt concerning any essential Christian doctrine would be excluded by its being clearly laid down elsewhere in undisputed section of the text. It is impossible that critical research should ever render an entirely different version of Sacred Scripture necessary.

121. I have read that the Greek Septuagint contained many errors which were not corrected until about 200 A.D.

The Greek Septuagint Version is the name given to a translation of the Old Testament from the Hebrew, made by seventy Jewish scholars at Alexandria for the benefit of the Jewish colony there about 250 B. C. In Palestine copies of what are called the Palestinian Hebrew Scriptures were in use. At the time of Christ, both the Palestinian Hebrew Scriptures, and the Alexandrian Septuagint Greek were equally acknowledged by the Jews as authoritative. It is certain that neither Christ nor the Apostles ever challenged the value of the Septuagint. Both direct and indirect references to the Greek Septuagint abound in the New Testament.Now, at the time of our Lord, the original Hebrew writings had already perished. And many minor errors and discrepancies had crept into the copies through inadvertence on the part of copyists. There was no officially corrected Hebrew text at the time of Christ. And errors went on increasing as handwritten copies were multiplied. The Jewish Rabbis, therefore, about the second century after Christ, determined to secure a correct official Hebrew text; and in order to do so they used the Greek Septuagint translation to check discrepancies. Not the errors of the Septuagint, therefore, but the errors of the Hebrew text were being corrected. In his preparation of his Latin version, called the Vulgate, St. Jerome used both the Hebrew text and the Greek Septuagint.

122. Would Christ use Scriptures which contained errors?

Christ made use of existent copies of the Bible, despite their errors. For those copies were substantially correct. The errors were isolated, and of minor importance. And there is no reason why He should not use existent copies for the matter in them which He knew to be quite correct. For that matter, the Protestant Authorized Version in English today contains many errors. But it is not entirely erroneous. And where it is not erroneous, it is certainly the inspired Word of God, and could be quoted as such.



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