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

Protestant hostility to Catholicism

280. To what do you attribute the seemingly incurable hostility of Protestantism to Catholic claims?

I attribute it to the growth of indifference to all religion, to lack of knowledge of the Catholic Church, to inherited prejudices against that Church, to wrong ideas of the Christian faith, and to mistaken ideas of national loyalty. There is no doubt that Protestantism in general has led to a widespread indifference to the claims of religion. People don't bother about it. At the same time, whilst Protestantism has failed to hold the multitudes who have been deprived of the Catholic Faith, it has left a lingering poison of prejudice against the Church it abandoned. So it is that Protestants, who have no particular love for their own Churches, have an instinctive dread of Catholicism. It is not reasonable, and they cannot account for it. If they attempt to do so, they have to invent reasons which will not bear analysis. But the dread is there. And the more Protestant a country is, the greater its hostility towards the Catholic Church. Nonconformity, therefore, as a rule, is more hostile than Anglicanism. But besides inherited prejudices, all forms of Protestantism have a wrong idea of Christian faith. For Protestants, Christianity has become merely a subjective way of life to the exclusion of an objective acceptance of truth. They have had it drilled into them from pulpit after pulpit that "creed does not matter." That practically means that truth does not matter. They have the idea that not what a man believes, but what he does, is the sole criterion of goodness. Reason, therefore, takes a very secondary place, and religion is better measured by feelings of piety and devotion. Consequently, if Protestants have no religious feelings, they banish the whole problem. On the other hand, if they have religious feelings, they are content where they are, and do not bother to inquire as to whether the form of religion they profess is right in itself, or not. Finally, Protestantism and patriotism have long been associated in their minds, and they have a vague sense of disloyalty to their country in the mere thought of Catholicism. In any case, to become a Catholic is to violate the conventions. That is one of the things "not done." This is but a brief survey, and incomplete. But all these things, singly or collectively, with many others, contribute to the apathy or hostility of Protestants towards the Catholic claims.

281. Good and cultured Protestant ministers cannot reconcile Rome with Scripture and tradition.

Their inability is easily explicable. Their goodness is a matter of morality. But perception of the objective truth is a matter of mentality. Now, the formation of a Protestant minister's mentality is quite unfavorable to the perception of the truth of Catholicism. We may dismiss tradition, for the basic idea of Protestantism that Scripture is the only rule of faith diverts their attention from traditional teachings. Their inability to harmonize Scripture and Catholicism results from the fact that they do not rightly understand either Scripture or Catholicism. Protestant clergymen cannot even state Catholic doctrine clearly to themselves. Where Scripture is concerned, they lack sound principles of interpretation, and cannot arrive at its correct sense. That should be evident experimentally from the fact that they arrive at so many diverse and conflicting conclusions.

282. High Church Anglicans go to Rome because of their community of ritual; but Low Churchmen and Nonconformists never yield ground.

As a matter of fact, conversions to Catholicism from Low Church Anglicans and Nonconformists are proportionately more numerous than from High Church Anglicans. And, paradox as it may seem, High Churchmen are not drawn to the Catholic Church because of community of ritual. Firstly, they have the idea that, having borrowed all our external practices, they base nothing to gain by "going over to Rome." And secondly, they get so wrapped up in the accidentals of religion, that they are less likely than ever to perceive the essentials. The essential thing in all true religion is obedience. We went from God by disobedience, and the road back is to retrace our steps by obedience. And since religion is to take us back, the very heart and soul of religion must be a spirit of obedience. Therefore, the spirit of obedience has ever been an outstanding feature of Catholicism. But the High Church movement has ever been characterized by defiance of Anglican bishops. The more ritualistic an Anglican clergyman is, the more he steeps himself in a spirit of disobedience to authority. And by this he is less fitted to submit to the principles of authority in the Catholic Church. I would much rather instruct a convert from Nonconformity than one from Anglo-Catholicism; and as a rule I keep Anglo-Catholics much longer under instruction.

283. If access to the truth is not easy for these religious men, how can unbelievers and voluptuaries hope to discern it?

Your line of thought is not justified. For conversion to the Catholic Church means the undoing of a previous mentality, and the substituting of another. In the man who has had no previous religious convictions, one has but to build. It is easier to give right ideas to one who has had no ideas on a given subject, than to substitute right ideas for wrong ideas. Again, strange as it may seem, the irreligious voluptuary, when he does hear God's voice, has grounds for a humilitv which are more or less wanting in those conscious of their goodness and virtue. And humility is a basic condition for the greater gifts of God. Also, as I have said, the religious non-Catholic is much more likely to rest content with his present position, and refrain from further inquiry, than the irreligious man who never quite succeeds in stifling his uneasiness. You must remember, too, that God will not force the gift of faith on anyone. That gift demands our cooperation; and the dispositions of the individual person are of immense importance.



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