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

Temporal Power

366. The absolute supremacy of the Pope raises the question as to why Catholics of America or Australia should be subject to a foreign bishop of a foreign city.

From the national point of view we are not subject to the Pope. From the spiritual point of view the word "foreign" is without meaning. All Catholics are equally members of the one great family of the children of God.

367. Throughout the world Roman Catholics accept as their final authority neither the Word of God, nor the law of the land; but the will of a foreign potentate.

The authority of the Word of God does not enter into this matter. Protestants themselves would restrict the authority of the Bible to religious matters, even did they still accept it at all. Multitudes of them no longer accept it as having any real authority, and where they do, they read into it whatever they want it to mean. It is the Catholic Church today which stands for the authority of the Bible against rationalists and unbelievers. The statement that Catholics do not accept the laws of the land as supreme in their own sphere is an inexcusable calumny. Their very religion insists upon obedience to the law of the land in which they happen to dwell. It forbids them to do the will of a "foreign potentate" in opposition to the laws of their own country. And the Pope, as their supreme Bishop and leader in religious matters, never tires of urging his subjects wherever they may be to fulfill the duties of good citizenship.

368. Still, since the Pope is a temporal ruler in his own right, it follows that the organization of Roman Catholicism is in part a Church, and in part a political State.

That does not follow. In no way whatever can the Catholic Church be called partly a political State. If it were, then I, as a Catholic priest, would owe political allegiance to my country, and also a political allegiance to the Catholic Church. ButI acknowledge only one political allegiance-that to my country, Australia. Surely as a Catholic priest I ought to know what claims the Catholic religion makes upon me. I in no way acknowledge the Catholic Church as being in part a political State. The Pope is the spiritual head of the Catholic Church, andI acknowledge spiritual allegiance to him as to my supreme Bishop. He happens also to be temporal ruler of the territory known as Vatican City, in order to be independent of Italian civil authority. ButI am not a citizen dwelling in that territory, and have no political affiliations with it.

369. The temporal interests of the Pope's political State might easily conflict with the real interests of the Commonwealth.

If the political interests of Vatican City ever really menaced the political interests of our Commonwealth, Catholics would be obliged in conscience to defend our country against Papal aggression. If the Pope sent two Cardinals and an altar boy in a rowing boat to annex Australia as a further temporal possession of the Holy See, it would be the duty of Catholics in Australia to enlist at once in the Army, Navy, and Air-force, and to concentrate on the task of repelling the invader even at the cost of their own lives.

370. A Protestant bishop has recently declared that Roman Catholicism is an extra-national institution functioning within the State in defiance of the sovereignty of the State.

That is absurd. If the Catholic Church in this country is an extra-national institution functioning in Australia, how would he rank his own Church? It is a religious institution; and not being a national institution, since Australia professes no national religion, it, too, must be classed as an extra-national institution.

371. He said that the Roman Church could not help moulding citizens to an Italian conception of citizenship rather than British.

That is not true. On her own principles the Catholic Church is obliged to inculcate in this country an Australian conception of citizenship of the loftiest character, even as she teaches her children fidelity to their conscience and religion. As a professor of theology, in a recent lecture to our own students preparing for the priesthood, I spoke as follows; and I leave it to my listeners to judge for themselves as to whether my words could be branded as propaganda for Italian ideals. These were my words: "Love of country is an integral part of human nature. Patriotism awakens deep feelings within us, and it stands for love of the place, of the actual soil, the scenery, the history of the land of our origin. Now divine grace perfects nature. There is not a single natural virtue which our Lord is not prepared to consecrate and render divine and supernatural. Our loyalty to country is caught up and blended through Jesus Christ with our loyalty to God. So the Catholic Church has ever respected national characteristics. She unites people in the same faith and worship without in the least asking them to renounce their national differences. We are not only allowed to love our country, we are obliged before God to do so. It would be a sin not to do so. But we must ever remember that love of our own country does not warrant our blaming other people for loving theirs. They, too, have a duty of patriotism. And we must rejoice to see Frenchmen loving France; Irishmen loving Ireland; Americans loving America; Englishmen loving England; Germans loving Germany. If I were working in Japan, I would teach Japanese children that it was their duty to love Japan, even as Australian children must be taught to love Australia."

372. In times of national crisis Catholics are liable to be influenced, directly or indirectly, by their Church, which is primarily controlled outside the British Empire.

The spiritual control to which Catholics are subject does not vary with national ups and downs, nor does it ever interfere with genuine national duties. In times of political crisis, it would not conflict in any way with genuine obligations of loyalty to the country, whether directly or indirectly. It would urge the fulfillment of those duties. But, of course, that does not mean that Catholics, any more than other citizens, are obliged to agree with what any would-be fanatical patriot chooses to declare to be the demands of loyalty. There are many people who think that what they advocate is the only true form of loyalty to their country. But others have the right to differ with them. With the genuine obligations of loyalty Catholicism can never conflict.



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