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

Mystery of God's inner nature

5. You do not believe that the universe can be explained in terms of the material only.

Most certainly I do not. The mere materialist offers explanations which do not even deserve a place in the catalog of errors. They are too puerile. Of visible things materialism gives explanations one would expect from a prattling baby or from a lunatic. Of invisible things and spiritual things it gives no explanation at all. It constructs bodies with smaller bodies, like a child playing with a set of blocks, and it gets quite out of breath by the time it gets to things of the mind. It contradicts itself by speaking of laws of matter, for a law is a decree formulated by reason, and reason is not material. Materialists are inconsequent people who prove God every time they speak in order to deny Him. For at the back of every denial of God there is the idea of God. No man can believe in truth, or appreciate goodness, or seek happiness, without tending towards the Author of these things. Yet each of these ideas leads to God. Materialism is not rational; and its only real appeal lies in the fact that it makes the universe the magnificent plaything of man's pride, and gives him a free field for his passions.

6. Is it not reasonable to suppose a purely physical cause of which we as yet know nothing?

I must ask you what you mean by a "purely physical" cause. God is a physical, though not a material Being. If you intend a material cause, I say that the supposition is not reasonable; for the material cannot produce the spiritual. Thought itself is in the spiritual order, and so is the soul which produces thought. You would scorn the idea that a telegraph pole spontaneously began to produce peaches. Yet the proportion between a telegraph pole and peaches is much less than that between matter and spirit.Again, if we as yet know nothing of the cause of all things, why is it reasonable to suppose that cause to be "purely physical"-whatever you mean by that- yet not reasonable to suppose it to be the Personal God we Christians accept? As a matter of fact, I maintain that a Personal God is the only reasonable explanation.

7. Because we do not yet know of such a purely physical cause, is that in itself sufficient reason to assert a Divine Cause?

Apparently, by "purely physical" cause you mean some blind force. Now I admit that because, we do not know of such a purely physical cause we would not be justified in asserting a Divine Cause. But what if, instead of merely "not" knowing of a purely physical cause which could produce this universe, we "know'' that no such blind force could do so? And we do know that. The order and obvious design so evident in the universe insist that the Cause be intelligent and personal. And the very supremacy of that Cause supposes Divinity, or a Cause which is itself not an effect, but uncaused, and above all created limitations. Divinity is but a term reserved for an uncreated Being outside and above the created order, and rejoicing in limitless perfections.

8. Despite all your arguments, I refuse to believe in a God we can't understand.

That is unreasonable. In any case, you can understand that there is a God, even though you cannot fully understand the nature of God. God must surpass the capacity of the human mind or He would not be God at all. You must not confuse mystery with absurdity. Tell me that blind matter produced the universe, and I admit the absurdity. But mystery is the very opposite of absurdity. The absurd is false, contradictory, incoherent. But mystery is a truth whose immensity surpasses us. When we speak of God, what we say is true as far as it goes. But human ideas will never go far enough to express God completely. We must express God as best we can, though we shall never fully succeed in expressing God as He is. And I, for one, would not believe in God unless He did surpass my own limited concepts.

9. Since God is infinite, and the finite human mind cannot conceive the infinite, God must be thoroughly incomprehensible to us.

God is not thoroughly incomprehensible to us. We can attain to a certain degree of knowledge concerning Him, even though we cannot form an adequate concept of Him. The finite human mind can conceive the fact that there is a Being not finite as are the things that Being has made. It can affirm perfections of God, denying the imperfections associated with limited creatures, and attributing the purified perfections to Him in an altogether higher and nobler order of being. Any perfections affirmed of God must be with the proviso that God transcends created nature and that we intend them as they must be in an order above that of nature. In other words, we intend them as they are in the supernatural order and as known to God Himself. Even as an animal can know that a human being has certain knowledge, without comprehending the precise quality of that knowledge, so human beings can know that God possesses certain perfections without fully comprehending their precise quality as they are in God.

10. I have heard God spoken of as Elohim, Jehovah, Yahweh, Eternal Father, the Infinite King, Divine Providence, and in many other ways. Is any one of these names capable of defining God completely?

No one word can define the whole of the significance of God. Our concepts or thoughts are derived from created things; and there can be as many diverse thoughts in our minds as there are varying perfections in created things. The infinite plentitude of God's perfection is too great to be comprehended in any single human concept, and our small intelligence has to speak of God in partial and inadequate concepts. Thus even in the one concept of the Pope we have many implied and different aspects. The same person is Bishop of Rome, Head of the Church, Chief Shepherd, Supreme Teacher, Holy Father, etc. If I allude to him under one of these titles, all the rest is implied. And whether I speak of God as Eternal Father, or King, or Divine Providence, or Jehovah, or under any other accepted term, I successfully call attention to the Being I intend; and all that that Being implies in Himself is included, even though I neither express nor fully grasp it.



Prefer a PRINT version?