Catholic Apologetics Online

Choose a topic from Vol 1:

God

Man

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The Religion of the Bible

The Christian Faith

A Definite Christian Faith

The Failure of Protestantism

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The Church in Her Moral Teachings

The Church in Her Worship

The Church and Social Welfare

These are the results of your search:

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706. Did not St. Peter champion salvation by works of the Jewish Law, whilst St. Paul demanded salvation by faith?

Both St. Peter and St. Paul insisted upon salvation both by faith and good works. Did St. Peter insist on salvation by works only, when he wrote, "There is an inheritance reserved in heaven for you who, by the power of God, are kept by faith unto salvation"? I. Peter…

Both St. Peter and St. Paul insisted upon salvation both by faith and good works. Did St. Peter insist on salvation by works only, when he wrote, "There is an inheritance reserved in heaven for you who, by the power of God, are kept by faith unto salvation"? I. Peter 1, 5. And how can people say that St. Paul championed salvation by faith to the exclusion of good works, when he wrote to the Galatians, "Be not deceived. God is not mocked. What things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting. In doing good let us not fail. Whilst we have time, let us work good to all men." Galatians VI., 8. He is a very shallow reader of Scripture who would confine St. Peter's teaching of salvation to works, and St. Paul's to faith. But, above all, it is a mystery how anyone can say that St. Peter based salvation on works of the Jewish Law, when we find him writing in his first epistle, I., 18, "You were not redeemed by your vain mode of living and the Tradition of your fathers, but by the precious blood of Christ."

Topic: "Grace and salvation" in Vol 2.

477. Rome's claim to interpretative authority, based on an obviously doctored text of the Bible can only appeal to those who have not heard the voice of the true Shepherd.

It used to be the Protestant Tradition that the Catholic religion is opposed to the Bible. Now when a man has that fixed idea firmly embedded in his mind, he gets a shock when he hears the Bible quoted in favor of Catholicism. The stronger the texts are, the greater…

It used to be the Protestant Tradition that the Catholic religion is opposed to the Bible. Now when a man has that fixed idea firmly embedded in his mind, he gets a shock when he hears the Bible quoted in favor of Catholicism. The stronger the texts are, the greater his shock. But some people never dream that they may have been laboring under a delusion. They refuse to entertain the idea that they have been wrong all their lives. The texts quoted seem to point to Catholicism all right, but to them it simply cannot be true. So they seek an excuse for not believing what they cannot refute. Every text which seems to favor Catholicism cannot mean what it says, but must obviously be "doctored." And they are so sure that they alone are truly guided by God that anyone impressed by the case for the Catholic religion must be regarded as not having heard the voice of the true Shepherd!

Topic: "The teaching authority of the Catholic Church" in Vol 2.

472. Do you place more reliance on Catholic dogma and Tradition than on the Bible?

As remote sources of Christian doctrine Catholics accept equally the Bible and authentic Christian Tradition. These constitute the written and unwritten Word of God. The immediate guide of Catholics is the official teaching of the Catholic Church. That Church expresses from time to time in a dogma the exact sense…

As remote sources of Christian doctrine Catholics accept equally the Bible and authentic Christian Tradition. These constitute the written and unwritten Word of God. The immediate guide of Catholics is the official teaching of the Catholic Church. That Church expresses from time to time in a dogma the exact sense of some doctrine contained either in Scripture or Tradition. As divine Tradition can never be opposed to Scripture, and Catholic dogma can never be opposed to either Scripture or Tradition, there can never be any question of placing more reliance on one than on the others. Of course, where a person's private interpretation of Scripture conflicts with a dogma of the Church, I would certainly place more reliance on the dogma of the Church than upon that person's private interpretation of Scripture.

Topic: "Need of Tradition" in Vol 2.

473. Tradition is no more reliable as evidence than mere gossip or rumor.

You are using the word Tradition in a sense other than that intended by the Church in this matter. We intend, as a source of Christian truth, that divine Tradition which is the collection of doctrines taught by Christ and the Apostles, but which were not written in the New…

You are using the word Tradition in a sense other than that intended by the Church in this matter. We intend, as a source of Christian truth, that divine Tradition which is the collection of doctrines taught by Christ and the Apostles, but which were not written in the New Testament. They have been written in various "Creeds," and "Professions of Faith," and are supported by the unanimous consent of the Fathers who lived in the first centuries and knew the Apostolic teaching. St. Paul said to Timothy, "The things you have heard of me by many witnesses, the same commend to faithful men who will be fit to teach others also." II. Tim. II., 2. The early ecclesiastical writers recorded the teachings of these "faithful men"; and those teachings are an authentic source of the revelation of Christ to be transmitted to posterity. Later, and merely human Traditions, have nothing to do with this divine Tradition, which has been specially safeguarded by the Holy Spirit.

Topic: "Need of Tradition" in Vol 2.

476. The misdirection seems eloquent of the inaccuracy of Apostolic Tradition as against the handing down of the written word.

The Calendar, whether accurate or inaccurate, in no way comes under the definition of Apostolic Tradition as one of the sources of revelation. No argument based on the Calendar has any bearing, therefore, on the subject of Tradition.…

The Calendar, whether accurate or inaccurate, in no way comes under the definition of Apostolic Tradition as one of the sources of revelation. No argument based on the Calendar has any bearing, therefore, on the subject of Tradition.

Topic: "Need of Tradition" in Vol 2.

430. I have been told that no Church came into existence until the fourth century!

That was not a correct statement. Christ personally established the Christian Church. He said clearly, "I will build my Church." He did not say, "I will see that my Church is established in the fourth century." In the first century St. Paul wrote to the Philippians blaming himself for having…

That was not a correct statement. Christ personally established the Christian Church. He said clearly, "I will build my Church." He did not say, "I will see that my Church is established in the fourth century." In the first century St. Paul wrote to the Philippians blaming himself for having persecuted "the Church." How could he have done so, if the Church did not come into existence until three centuries later? Professor C. A. Briggs, a Presbyterian, in his book on "Church Unity," p. 205, writes, "I cannot undertake to give even a sketch of the history of the Papacy. We shall have to admit that the Christian Church from the earliest times recognized the primacy of the Roman Bishop, and that all other great Sees at times recognized the supreme jurisdiction of Rome in matters of doctrine, government, and discipline. . . . When the whole case has been carefully examined and all the evidence sifted, the statement of Irenaeus stands firm: We put to confusion all unauthorized assemblies by indicating the Tradition derived from the Apostles of the great, ancient, and universally known Church founded at Rome by the two most glorious Apostles Peter and Paul . . . for it is a matter of necessity that every Church should agree with this Church on account of its pre-eminent authority." St. Irenaeus wrote that in the second century; and you can be quite sure that the Presbyterian Dr. Briggs would not make the admission he has made in this paragraph unless compelled by the evidence to do so.

Topic: "Apostolicity of the Church" in Vol 2.

528. If you discount grammar in the interests of a particular exegesis words lose the power to prove anything.

Our exegesis involves no violation of grammar. And all danger of distortion is removed by the use of the usual safeguards of exegesis; namely, the analogy of faith, the interpretations of the Fathers, and the constant Tradition of the Catholic Church. No argument based on grammatical form arises where the…

Our exegesis involves no violation of grammar. And all danger of distortion is removed by the use of the usual safeguards of exegesis; namely, the analogy of faith, the interpretations of the Fathers, and the constant Tradition of the Catholic Church. No argument based on grammatical form arises where the baptismal formula is concerned; nor can any such considerations rob the words of their trinitarian value.

Topic: "The Holy Trinity" in Vol 2.

628. Isn't it just the advance of years that makes for a man's greatness such as Jesus Christ?

No. Far more often the advance of years makes for a man's complete disappearance from history and the memory of man. A man has to be of striking personality and accomplishments before his contemporaries or posterity will magnify him and enshrine him in the gallery of fame. Where religion is…

No. Far more often the advance of years makes for a man's complete disappearance from history and the memory of man. A man has to be of striking personality and accomplishments before his contemporaries or posterity will magnify him and enshrine him in the gallery of fame. Where religion is concerned, I admit that there is always the tendency to a growing idealization of a striking personality, often with the creation of an almost completely unhistorical Tradition concerning him. But the check on that is historical research. And research has shown that Christ was just as we know Him to be. The Gospels were written by eyewitnesses; and their integrity is certain.

Topic: "Christ" in Vol 2.

348. Is there any indication in Scripture that St.Peter was ever in Rome?

Yes. St. Peter ends his first Epistle with the words, "TheChurch which is in Babylon salutes you, and so doth my sonMark." Pagan Rome was called Babylon by the early Christians;and St. Peter was writing from that city. Also, St. Paul wrote hisEpistle to the Romans in the year 58…

Yes. St. Peter ends his first Epistle with the words, "TheChurch which is in Babylon salutes you, and so doth my sonMark." Pagan Rome was called Babylon by the early Christians;and St. Peter was writing from that city. Also, St. Paul wrote hisEpistle to the Romans in the year 58 A. D. In it he says that hedoes not want to preach the Gospel where Christ is already known,because he would not build on "another man'sfoundation." Yet in the Epistle to the Romans he writes to aChurch already founded "whose faith was spoken of throughoutthe whole world." R. I., 8; declares that he himself had notyet visited Rome, R. I., 10-13; XV., 22-23; but that he hoped to doso when he later set out to visit Spain. R. XV., 24. Commenting onthese words, the Protestant Dr. B. J. Kidd writes, "Rome, inshort, was 'another man's foundation.' No allusion tothe 'other man' by name is wanted. The Romans knew wellenough whom he meant. Who, then, was the 'other man'? Theevidence is early and threefold in favor of St. Peter." Hist.of Ch., p. 52. The Rev. G. Edmundson, in his "Church in Romein the First Century," p. 28, writes: "There had been afounder of this great Church with whom St. Paul was wellacquainted. Who was he? All Tradition answers with one voice thename of St. Peter."

Topic: "St. Peter in Rome" in Vol 2.

227. History is history, and the record of truth.

You leave out the fact that historians do not always tell the truth. I admit that the writing of history is a very difficult thing. For, firstly, a man must get the facts, testing his sources rigidly at every stage. Secondly, since no one book can give all the facts,…

You leave out the fact that historians do not always tell the truth. I admit that the writing of history is a very difficult thing. For, firstly, a man must get the facts, testing his sources rigidly at every stage. Secondly, since no one book can give all the facts, some must be left out. And here the mentality of the writer will decide the omissions. If he has any prejudices, the tendency will be to leave out the facts that tell against his theories. "What has the historian left out?" is one of the first questions to be put in estimating the worth of a textbook. Thirdly, if we consider such undisputed facts as he does give, the question arises as to the interpretation and significance of those facts. Now the textbooks of history in the English language have for the most part been written by men whole-heartedly Protestant, or by conviction anti-Catholic; or at least by those infected by the Protestant Tradition, however impartial they may think themselves to be. If only unconsciously, bias and prejudice creep into their writings, and the real truth is not to be found in their works. Our complaint is not against history, but against the historians.

Topic: "Causes of the Reformation" in Vol 2.

103. St. Jude quotes the Book of Enoch as inspired.

St. Jude does not quote the Book of Enoch as inspired. The quotation from St. Jude is as follows: "Now of these Enoch also, the seventh from Adam, prophesied, saying: Behold the Lord cometh with thousands of His saints to execute judgment." Jude, I, 14. The Book of Enoch was…

St. Jude does not quote the Book of Enoch as inspired. The quotation from St. Jude is as follows: "Now of these Enoch also, the seventh from Adam, prophesied, saying: Behold the Lord cometh with thousands of His saints to execute judgment." Jude, I, 14. The Book of Enoch was obviously not written by Enoch, the seventh from Adam, who is mentioned in Genesis, V., 18-24. It was written, as I have said by Jewish authors between 170 and 64 B.C., who chose the name of Enoch as it title. The prophecy of Enoch, the seventh from Adam, was known by Tradition.

Topic: "Missing Books of the Bible" in Vol 2.

247. The Reformation was to restore the Apostolic Church.

So it is said. But Protestants do not claim an Apostolic character for their Churches in the right sense of the word. As a rule, they seek to attach themselves to Christ directly, without any intermediary society possessing historical continuity. They rather claim to have a religion "like" that of…

So it is said. But Protestants do not claim an Apostolic character for their Churches in the right sense of the word. As a rule, they seek to attach themselves to Christ directly, without any intermediary society possessing historical continuity. They rather claim to have a religion "like" that of the Apostles, than one given them "by" the Apostles and their lawful successors. The true Christian and Catholic doctrine is that the Eternal Son of God became man in the Incarnation, thus commencing a life at once divine and human. And this life of Christ continues its activity by the Church, which is a kind of permanent social incarnation. As there is one continuous life of humanity by heredity, so the life of the Church is continuous by succession and Tradition.

Topic: "The idealization of Protestantism" in Vol 2.

265. How can you escape the evident success of Protestantism?

I deny that its success is evident, at least from the genuinely Christian point of view. Genuine Christianity leads to supernatural rather than to merely natural ideals. Christ said that His kingdom was not of this world, and definitely bade us "love not the world." A spiritual and unworldly outlook…

I deny that its success is evident, at least from the genuinely Christian point of view. Genuine Christianity leads to supernatural rather than to merely natural ideals. Christ said that His kingdom was not of this world, and definitely bade us "love not the world." A spiritual and unworldly outlook is therefore the outstanding characteristic of the Catholic religion. I do not say that it is the outlook of all individual Catholics. But insofar as he has not a spiritual and unworldly outlook, a Catholic has drifted from Catholic ideals. On the other hand, Protestantism does not, of its very nature, lead to a spiritual and unworldly outlook. If some good Protestants are truly spiritual, it is in spite of their religion, not because of it. The contrast is evident in the fact that Catholicism will propose as one of her heroes a St. Francis of Assisi who utterly rejected worldly goods, sought poverty and holiness of life, and ended up as a canonized Saint. But the heroes of the Protestant Tradition grow from penniless boys into millionaires, or travel from log cabin to White House.

Topic: "The idealization of Protestantism" in Vol 2.

Results 1 to 13 of 13.

"The hardest thing to find in the world today is an argument. Because so few are thinking, naturally there are found but few to argue. Prejudice there is in abundance and sentiment too, for these things are born of enthusiasms without the pain of labour. Thinking, on the contrary, is a difficult task; it is the hardest work a man can do - that is perhaps why so few indulge in it."
- Mgsr Fulton Sheen in Preface to Vol 3 (1942)

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