Choose a topic from Vol 4:

Religion - Yes or No

Necessity of Religion
Reality of Religious Experience
Religion and life
Religious statistics
Nature of religion
Necessity of worship
Neglect of religion
Religion and history
Conversion of mankind

The Christian Church

Nature of the Church
Necessity of the Church
Visible organisation
Hierarchical constitution
Papal supremacy
Perpetuity of the Church

"This Shall Be the Sign"

Notes of identification
Unity of the Church
Holiness of the Church
Catholicity of the Church
Apostolic succession
"Roman" but not "Roman Catholic"

Dogmatic Authority of the Church

Authority in religion
Catholic Church infallible
The Pope infallible
Papal definitions
Dogmatic spirit of the Catholic Church
"Religion of the spirit"
Individual freedom
Re-stating Christianity
Athanasian Creed
Meaning of faith
Faith and reason
Faith and science
Religion and education
Religion and morals
Catholic countries backward
Universities and religion
Natural Moral Law
Christian principles of morality
Catholicism versus the world

The Power-Complex Illusion

Legislative power of the Catholic Church
Coercive power of the Catholic Church
Catholic Church and political ambitions
Divided allegiance of Catholics
Rome and totalitarianism
Aim of the Catholic Church in America
Catholic Action
Political freedom of Catholics
Catholic infiltration of civic life
Catholicism anti-democatic
Rival totalitarianisms, Rome and Moscow
Catholic attitude to Protestants
Spanish Inquisition
Church and State
Federal Union or "One World State"

Life-Or-Death Social Problems

Social reform necessary
Trade unions
Protestant Churches and Communism
Social apathy of Churches
Catholic social teaching
Family life
Primary purpose of marriage
Religion and marriage
Form of marriage
Mixed marriages
Birth control
"Catholic birth control"
Divorce and re-marriage
Catholics and civil divorce
Nullity decrees
Therapeutic abortion
Euthansia or mercy-killing

Those Exclusive Claims

Divided Christendom
Do divisions matter?
The "Only True Church" claims
Cause of sectarian bigotry
Reunion Movement
Catholic non-cooperation

Religious Liberty

Religious freedom
Catholic intolerance
Protestants and the principles of religious liberty
Rome and the "Four Freedoms"
Heresy and heretics
Religious rights of Protestants
Religious persecution
"Rome's historical record"
Protestant missionaries in Spain
In Italy
In South America
Conditions in Colombia

Are Only Catholics Saved

"Outside the Catholic Church no salvation"
Beliefs of Catholics
Salvation of Pagans
Salvation of Protestants
Why become a Catholic?
Duty of inquiry
Salvation of apostate Catholics
Test at the Last Judgment
Obstacles to conversion
Truth of Catholicism

Social apathy of Churches

943. The Churches tell people to be satisfied to wait for a crown in glory.

That may be true of Protestant Churches, to one of which you belong. But it is not true of the Catholic Church. An Anglican clergyman, the Rev. J. V. L. Casserley, writing of Protestantism in his book: "Providence and History," says: "Protestantism is half-Christianity, faith without works. It was declared by the first Protestants to be the full faith. Let the world go where it would! The Church had bothered too much about the world. And the world went, and begot greater opportunities, more bitter hatreds, more grievous injustices, a more degrading poverty, a more vulgar prosperity, and a more destructive mode of warfare than had been seen before." On the other hand, the attitude of the Catholic Church has ever been faith and good works. She has ever insisted that we must not so concentrate on the interests of this world as to neglect our eternal destiny, whilst we must not be so absorbed by thoughts of that eternal destiny as to neglect our duties here and now on earth. Nor could anyone familiar with Catholic teachings on social questions accuse the Catholic Church of telling people that conditions in this world do not matter and that they should be content to wait for a crown in glory. To accuse the Catholic Church of that is as unjustified as Communism is unjustified in saying that the crown of glory does not matter and that people should be satisfied with things of earth.

944. This is because the Churches are interested only in their dogmas, and not in the application of Christian principles to social reform,

The non-Catholic Churches, I am afraid, are not very interested in dogmas. One of their stock charges against the Catholic Church is that she imposes a dogmatic religion. The Catholic Church herself, of course, cheerfully admits her devotion to dogma. For that merely means a devotion to clear-cut and definite statements of what God has revealed and Christians must believe; and upon which they must build their lives. She does not offer the ghost of a belief without any substance, so that a man has only the foggiest notion of what Christianity means, and contents himself with a dim sentimental religiosity which is unworthy of the name of religion. As for the application of Christian principles to social reform, there is no Church which has devoted more time and care to that problem than the Catholic Church. Catholic writers of the highest intelligence have produced a wealth of literature on the subject; and Catholic activity in the practical order has exerted an immense influence.

945. Is it not a contradiction for people who object to the totalitarian I State to advocate the banning of the Communists?

No, for that is one measure towards preventing the emergence of a totalitarian State. It is not a contradiction to say that, whilst a government has not the right to suppress all liberties, it has the right to suppress some. If the public good demands it, the State has the right to prohibit the activities of particular individuals or groups. No democratic government can be expected to tolerate activities deliberately intended to undermine itself!

946. The Universal Declaration of Human Rights, approved by the General Assembly of the United Nations, proclaimed the right to freedom of thought and expression of opinion.

The same Declaration demands freedom of conscience and worship, freedom of movement and residence, and freedom to own property. When Communists are prepared to grant these it will be time enough for them to claim other freedoms. But, in any case, the Declaration of Human Rights demanded, not that absolute liberty which means license, but the maximum of freedom compatible with the rights and freedoms of others, the requirements of morality, and the welfare of a democratic society. Freedom to conspire against the welfare of a democratic society was, therefore, not advocated by the. Declaration of Human Rights.

947. Freedom of thought and expression cannot be reconciled with repressive laws.

That does not worry the Communists where they are in power. Where —they are not in power, they hope to make the Democracies worry about it. But it must be remembered that, since some law is necessary and every law curtails freedom, the demand can only be that unnecessary laws will be avoided. However, Communists ask, not merely freedom of thought and of the expression of opinion, but freedom to engage in subversive activities — a very different matter.

948. Is not the democratic ideal the enriching of the community by the greatest possible variety within unity, and the greatest possible opportunity for creative activity?

Yes; and the safeguarding of that ideal demands protective measures against Communism. For Communists do not want the greatest possible Variety within unity. They want a standardized and regimented uniformity. That is why they are such ardent advocates of compulsory secular education in State schools only as one step towards turning out citizens cast in the one mold only—and that a non-religious one. As for the greatest possible opportunity for creative activity, that certainly cannot be quoted in favor of permitting the destructive activities of Communists.

949. People turn to Communism because they realize that it is useless to look to the Churches for a lead.

Having lost interest in religion, many people have centered their interest on the material things of this world. And their idea of the Churches giving them a lead is that the Churches should follow them and agree that whatever they want to do is right. Any Churches which do so will find that they have gained nothing by such a concession. Religionless people will be no more interested in such Churches because of that. And certainly the Catholic Church will not be guilty of such a betrayal of Christianity.

950. The Roman Catholic Church is as bad as the others in this matter.

You have no real acquaintance with the Catholic religion, and the Catholic Church would be quite untrue to her mission if she adjusted herself to meet with your approval. Many thinking people are beginning to see this for themselves. Thus, writing not long ago in the "New English Weekly," Mr. Desmond Hawkins, who does not even profess to be a Christian said: "The greatest admiration is reserved by the world today for clergymen who frankly regard themselves as instruments solely for social work and humanistic activities. These men, in abandoning their specific theology, are surrendering all that I could value. I maintain that the vitality of a Church depends on its ability to cherish, defend, and expound its central dogma, its 'Revelation'." Jf If he continues to hold such ideas, Mr. Hawkins will probably end up as a Catholic. For the Christian revelation lies in the facts of Christmas, Good Friday, Easter and Pentecost; in the birth of Christ, His death on the Cross for our eternal salvation, His resurrection, and the gift of the Holy Spirit for the sanctification of souls. These are the things the world doesn't want, but which it ought to want. And the Catholic Church will always regard it as her main duty to keep these facts before the world, to win men to them, and to make them worship God in, with, and through Christ. When men seek first the kingdom of God and His justice as Christ prescribed, Matt., VI, 33, then only have they any real hope of setting other things right.

951. If Christianity is such an other-worldly religion, it should stick to its own interests and leave this world to those who are concerned with making it a better place.

Christianity teaches that man's destiny is not wholly contained within this world. It declares that man belongs to two worlds, that which he inhabits during this short life, and an immeasurably mOre important eternal life beyond this one. Since they have to prepare for their destiny in the next world by making a right use of this world they are concerned with this world every bit as much as others. They may approach the problem from another angle and work on different principles, but they are as obliged to denounce social injustice and to try to remedy it as any others.



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