TO A STREET PREACHER are 10 pamphiots on subjects people most often ask about the Catholic religion, They are written by Fathers Rumble and Carty of Radio Replies Press tame, experts in the field of apologetics and convert-making (Fathor Rumble was himself a convert), Each one is a 32-paga, vest-pockot booklet of questions and answers that are brief. economically writen and right to the point--no wasted words, Subjects covered are the Bible, Purga- tory, Indulgences, Confession, Marriage, Hell, Bith Prevention, the Eucharist, the True Church, and Virgin and Statue Worship. People who do not have time to read a whole book wil find these pamphlets ideal lor leaming more about the Catholic religion. Packed with information, they are easy to read and reasonably priced. And, taken together, they form a unique, com. rohensive view of the Catholic religion as a whole. Comparable to nothing alse and in very plain terms, these pamphlets will really explain the religion to non Catholics and will help Catholics explain and defend their Faith to others, 3.30 TRUE CHURCH QUIZZES 10 4 sracet prevcien Originaly pubkshed by RADIO REPLIES PRESS, INC., ST. PAUL. MINN., US.ATnepnincarur Toanes Gregorlus Murra “Archiepiscopus Seneti Pauli Written by Fr, Chis. M. Carty & Rev. Dr. L. Rumble, MS.C. Copyright © 1976 by TAN Books and Publishers, Ine Originally published by Fathers Rumble and Carty Radio Replies Press Inc St Paul, Minn, USA, Complete and Unabridged TAN BOOKS AND PUBLISHERS, INC. P.O. Box 424 Rockford, Minois 61105 19Te — GxrTO® cumisTIAN stor susie fy Pigneas ee ‘TRUE CHURCH QUIZZES TO A STREET PREACHER 1, What is the Catholle Kea of the Church of Christ? ‘The Churelr is that visible society of men upon earth which was founded by Jesus Christ, guaranteed by Him to cexistall days until the end of the world, and sent by Him to teach all nations with His own authority. Tt is one definite, society for man’s spiritual good, and its members are bound together by the profession of the same and complete Chris- tian faith, by the same Sacraments and worship, and by sub- mission to the same spiritual authority vested in the succes sors of St. Feter—the present succasor being the Bishop of 2. When did the €h name Catholic? established by Christ get the CChirist left the adoption of a name for His Church to those whom He commissioned to teach all nations. Christ called the sp 18), tual solely He established, "My Chur" (M3 the Chureh (MT xvi, 17)-Tn order to have distin: betnean the Chur and the Synagogue and to havea Atingulshing name from those embracing Judaie and Gnostic errors we find St. Tgrativs (5107 A.D) ting the {Greck word “Katholics” niversal te verve the univer Salty of the Church established by Christ St ignatius was appolated Bishop of Antioch by St Peter, the Bishop of Home. Itisin his writings that we fad the word Catholte Used forthe rst time. St Augtstine when speaking about the Chih af Chr calle te Catble Church 20 snes ints walings 5, What polly proof have you thatthe Catholic Church ta the only rue Chron ‘The proof lies inthe fact that the Catholic Church alone corresponds exactly o the exact religion established by ‘Grist; Now the Christian religion shat religion which= Ma) Was founded by Christ personaly: {b) Has exited cottinuowsy since the time of Christ (6) fs Catholic or universal in aceordance with Christ's comand to go toll the world and Geach al nations (eld) Dems that al her members ada th smo doo He} Rtercaes divine authority over her subjects, since (Christ said that ita man would not heat the Church he ‘would be as Une heathen, Now the Catholic Church alone can clin (a) Tohave been founded by Christ personally. All other2 CHRIST ESTABLISHED A CHURCH Churches disappear as you go back through history. Christ Sad.""Thou art Peter, and upon this rock I wil build My Ghureh,” Matt, XVI, 8. Thore are many claimants to the honor of being Christ's Church, Bat among all non-Catholic Churches, we ind one built on a John Weasley; nother on a Martin bat anthor on «Mi yo But the Cathe die Church alone ean possibly claim to have boen built on rent chit of the Apts, noo time Bishop of {b) To have existed in all the centuries sineo Christ. {e) ‘Phat every one of her members admits exactly the saine essential doctrines. (i) To be Catholic or univers (G} To speak with a voice of true authority in the name ‘God. wm that Christ found. 4. Wherein Sexipture does it mo cedany such syetem? Tn feneral, Christ terms His Church a kingdom, which supposes some organized authority. However the explicit topo in the establishing of an authoritative hierachy are ‘lear, Chat chose certain special men, “You have not chos tn Me: but have chosen you.” Jn. XV., 16, He gave them His own mission, “As the Father hath sont Me, f also send you” Ju, XX, 21, This commision included Hie teaching authority: "Peach all nations... whatsoever I have eo tanded you.” Matt, XVII 1020; His power to san eBaptising thei, Mats. XXVELL, 10-forgiving sin, Whose sina you shal forgive, they are forgiven,” Jn. XX. 23-olfering sacrifice, “Do this for commemoration of Me. 1 Gor, XI. 24; Hs lopslative or disciplinary power — "He ‘who hears you, hears Me, and he who despises you despises Me,” Lic &, 16; "Whatscever you shall bind on earth, shall Debound aise in Heaven,” Matt. XViIL, 18, “Ifa man will hot hear the Chitreh, let him bo to thee as the heathen,” Matt. XVIIL, 17. The Apostles certainly exercised these ‘powers from the beginning. Thus wo read in the Acts of the Rpostles,"They were al persevering in the doctrine of the “Apostles,” IT 42, St, Paul himself did not hesitate to ex: communicate the incesttous Cormthian. 1 Cor. V, 3:5, And hhewrote to the Hebrews, “Ohey your prelates, and be sub: ject to them," He, XT, 17 %. Cannot the Congregationalist make ont an_equall tong case for # universal Spiritual Brotherhood, but wit Tncal indepenionee of churchest “There fe no evidence of independent local churches in WHY A HIERARCHICAL AUTHORITY? 3 Scripture, nor in primitive documenta. There is evidence that there were distinct groups of Chistian in various aces, just as there are Catholicein New York under one shop, and Catholics in London under another, All true Christians certainly formed a universal spiritual brother. hood; as Catholic do today, but local autonomy existed any in the sense that there were Bishops in change of vas ‘ous localities, the Bishops themaclves being subject to Sk. Peter and aftr his death, to the auccosor of St. eter 6. Whilst wall im the Spisit, do not think i neces: sag sh tay ie sentation ou may say that you believe unmecussary. But pay at- tontion to the words of Chrit T have just quoted, fle ought t necessary, and He has the right to suap out the kind of religion we steep. If Christians fa to accept such disciplinary authority in te tine ofthe Apostles they must fecopt it now, Chnotianity is Christianity. It does not Chane with the ages, If did, it would lose its character, ‘and net erin the religion of Chia, to whic religion alone He attachod lis promises, And remember His prediction that Fis flock would be one fold with one shepherd: dn 14-16, You would have sheep, not gather te one fal but straying anywhere and every whore, having no shepherd ‘wilh any rel authonty over them 17. Why do you reserve the Hicrarchte seit Why not five women a chance? ‘Nowhere did Chis over commission women to teach in His name nod with His authonty, St, Pal explitly forbids ‘Wornen to attempt to exercise auch unctions, People whe ‘would ordain women in the Church seem to believe that thoy low more about Christianity than St, Pauls Cor XIV, $435, say "Let women keep sence in the churches: iorit is mot permittad thom toapealy but to be subject aa also the fad saith. But they would lean anything et diem atk thelr husbands at home. Forit is ashame ora ‘woman to speak the Church.” America today a mai sous example of now peopl obey the Bible. 1 inf 11-12 aya, “Let tho wotner learn ih silence, with all su jection, But f-suifor nat a woman to teachy nor to use Authority over the mats bat Yo bein sence” 12 Protetan! principe demand dat the Cathole Church “They must say thatthe Catholic Church is wrong or else wy at they Proertenis? Yet thoy mst aya that not one of their denominations has any right to declare authority to4 ‘THE. INVISIBLE BOND OF GRACE, itself to be the one True Church, And that, for the simple reason that Christ did not establish any institution which, could be known by men to be His Church. ‘9. You Catholies claim to see what cannot be ‘We Catholics claim that Christ did establish « visible and discoverable Church. You Protestants do not deny that ‘Christ established a church of some kind, But you must Geny that the Catholic Church is the True Chureh prior to the Reformation, or there could be no excuse for setting up the Protestant Churches. Yet, since these Protestant ‘Churches did not exist prior to the Reformation, where was the True Church then? There is but one way out. It was there invisible! And itis here today inv 10. Luther said that Thrits of Chet imputed " People belong tothe Trve Church By the sviible bond of grace: And as no mau can judge who are in God's grace and who are not; no man eam dcbnitly To ‘ate the rue Church in this word rom this wecan say that the Catholic Church rast be wrong in her claim tobe the Tre Church presinely because the ea bo ilentified and located in this world, The Protes ang Churches must atleast be more Tight beeause they Alon claim tobe right. For although the Church is for me, {tis undigcoverable by men. ‘The only right answer to the ‘tuostion, "Where isthe Prue Church?” is that nobody can Sy. Lather s idea snot antiquated by any means, Recently Tread Protestant clergyman article ima Sunday news paper, aintaining that "the Church does not make saints; Jalnis make the Church.” But alas forthe theory! Those ‘lone would then be members of the Church who are in a State of grace. “Fal inte sn and yo fall out of the Church” ‘Would thon be the rule Vet Chiet says clearly that many Tot in the grace aud friendship of God wil belong to His Church. He ened that Church to a net holding good and fed ah. Matt XII, 17-48, Phe net eas to be quite good, bat thore would be had fish within i. Te was to be asa field tith cockdesnd wheat groseing side by se. Matt, XIT, 24 30, Oragain, the members of the Church would bo ike the ten virgas, five with off m their lamps, and five without, Matt. RXV, 1-12. Its certain, then, that the Church ie not mnposed only of those with God's grace within thot souls. Some other boud must be found which unites men within th fold af the Church of Christ. ‘THE INVISIBLE THEORY 11, How about the invisible theory? ‘Tho invisible theory i weelenauncasonable, and againat the techings of Obniat,"That any Protestant Cures the visible Church of Christ, the authorized guide ofall na. tions, directly established, commissioned, snd guaranteed by Him, will not bear examination, ‘The Catholic Church ‘lone fle reyuirements, Christ coremly intended that ten of good wil shoal he able to find and become mem= bers ofthe True Church ofthis world. His Chunch was to Uo lhl orgeneaton: 12, What de you mean by a visible organiation? When T'say Yat the "True Church ius be a visible CChureh Lintend the word in a vory special see. As Tcan find the visible brick bulding vepresenting a Presbyterian, Episcopalian or Lutheran Church in the same sense Tea tartanly discover the visible building ned by the com munity. But that isnot the sense I intend wh speaking the viity of the Fove Chute {mean that the Trae {Chuze must be obviously existent in this world, and that {K must always have obvious sig ditingulshing fe a8 the "True Chureh from al othorelaimants 18. Dad Crist establish ny Chueht Christ certainty intended Tis Church to be viable and Aiscoverable, aot only as an existent fact in thie word but At being His: Talk ofa purely sovisible bond of grace fails “verly the presence of Chig's words ening His Chureh toa sty which, set upon hill “eannot he hidden.” Matt. Vid If He establisheo st Church to wich He inves all men {Seine it smust be a Church discernible as His The Apos- Hes andthe early fathers condemn schism, which ean only ‘an separation froma visible, historical, and organized Careh: Were tho Cure nota Gbeorniblo Ghurhy the fr bidding of schitm would be absurd. No man would know ‘whether he bad left the True Church or not, St: Cyprian ‘ho died es early av 258A. Ds had no misgivings on the sab. Jovt "Whoever arparated frm he Chute he wrote, ix eparated from the promises of Christ; nor wil he who leaver the Church of Chriseabtain the salvation of Christ He bocotmesa foreigner andan enemy, On cannot have God aha Fathor who has not the Ghureh a ie mether, (fa man stho i separated from the Church it separated from the Dromibes of Christ sof the dtsnost importance that he {hott bof now vi to rw Che to wih mort ling 1a: You Catholics som toe dea sure that the Catholic6 SCRIPTURAL MISINTERPRETATIONS ONE RELIGION AS GOOD AS ANOTHER 7 Chureh is the one Church of Christ and that all others are mistaken, Tean reply that they do not only seem to beso, but tha they actually are dead sure. What would be the use of any bhuveat for the dispensing of nuthentie information, if the ‘offal had to warn inquivers that there was b tainty as to whether they had gone to the right i fice! No, The ‘True Church which is realy Christ's ow bureau for the dispensing of authentic information kind in is naoney must be visibly disceral invisible and undizcernible Church theory is impossible, ‘and, a8 T have said, opposed to the will of Christ. Tb. Are not Profeatants brought ap withthe Mea dha ts ‘not possible fr any human being to locate the True Church? "Yes, they are all Brought up sith that impression and 80 they continue in religious matters to wander where they willy like people in a forest, who follow any Tine of tracks without bothering to ask where it leads. And they so love the risky adventure of experimenting for themselves that thay search Seripture for every possible text which they think will support them. 16, Give nea sample of ther Seriptural texts, ‘Thoy wil say that the Church isto he Hike, a treasure hidden in the fold.” Matt, XII, 44, quite overlooking the fot that Christ was not then speaking of the nature of the Chiarch, but of the seat one should have in searehing for ‘And the bressure was certainly visibly discernible when the digger eame across it, or he would dig forever in vain. Again, ‘they mill ery in eiumph, “Chist said that His kingdom it hot ofthis world,” as though that denies ts existence inthis tvorld. They have urged to, that the Church must be essen- tally s spiritual society, and thet a spiitual society is not visible. But they speak as ifthe Church were a society of purely spiritual being sich 28 angel, The Church iespint- ital in it origin, means, and purpose, toa great extent. But itis composed of visible, human beings, amited by external profession of the anme Worship and subrassion tothe same Liscipline. ‘Those who are united with these things within the Catholic Church are alone members of the visible Church established by Christ. ‘Those who are not, are out side the true Church. Infidels and pagans who bave never been baptized are outside the ‘True Church. So also are heretics who do not profess externally the same faith with the Catholics, Schismaties, to, who reject the diseiphine of the Catholic Church, ao outside of the True Fold, The True Church can be discovered and there are external tests by ‘which we can discover who do and who do not belong to it. Tz. Is not one religion a¢ good as anothes That seers like a nice broad -mainded principle. Common logic tells us that it is unsound, [ could better understand the ignorance of all religion. I know, too, that very few of, ‘those who use the explanation really believe that one rei gion is as good as another. Non-believers usually meant that ‘ne religion is as bad as another, generally intending that Catholicism was the worst of the lot. But Christ in His wis: dom foresaw the rise of false Christs and substituted forms of professing Christianity. He must have endowed His, Church with cortain notable characteristics, 18, ‘Then what are the certain distinguishing signs and characteristics of a True Chureh? ‘Unity, holiness, Catholicity, and Apostolicity are the signs of a True Chureh. There can be no doubt that Christ at least intended Unity to be one of the outstanding signs of His True Church. Byen Protestants admit that. Yet since they want to be regarded as members of Christ's Church, ‘even while they are divided externally from each other, and ‘above all from the Catholic Chureb, they have to think out special scheme of Unity adjusted to their circumstances, Ironly we can believe that all Christ's references to Unity are concerned with invisible bonds of grace, and love, and. 00d intentions all will be well. So they Kept repeating such, Expressions as, “We all intended to serve Cheist,” or “We are all going the one road,” as though the one Christ or the fone road idea perfectly safeguarded the unity intended by the Founder of Christianity. Let us be one in the desire to serve Christ, and wo need not bother about the way in which wedo 20, Unity in belief does not matter. The Episcopalian, ‘who believes in Bpiscopacy and the Presbyterian who em- phatically does not believe in Episcopacy rejoices in all the tunity that is requlred. ‘The Seventh Day Adventist who be- Tieves that the Pope is the 606 of Revelation, and the Cath= olic who believes that he is the very Vicar of Christ~but no, {hat won't do. Ibis hardly fair to bring the Catholic Church, to it, Our Protestant forefathers had to leave Roman itholicism, and any tall of unity with Catholicism is, of course, absttd. We Protestants mean unity amongst our- selves only,—and in that unity, unity of belief does not nat ter, 19, Does unity in faith imply unity in worship? If wo tum from unity in faith to unity in worship we find8 UNITY AND DISCIPLINE tite gatne loose principles. Catholies may believe that the es- sontial form of Christian worship consists in the affering of the sacrifice of the Mass; Protestants may believe that that is essentially wrong, and that the preaching of the Word of God is the sential thing. Yet, despite this, the acceptance ‘of neither the one not of the other is important to unity. Let tts be kind to each other, united with good intentions, and it tatters not whether me go north, south, east, or west in the matters of worship. 20. How about discipline? ‘The same idea holds good whore discipline is concerned. Unity does not require subjection to the same religious au thority. Rome insists upon telling hor subjecta what thoy fae to do, Itis fatal to freedom when all Catholics are held down in itoliectual slavery with a Pope doing all the think: ing for the entire Catholie world. How can a man wander whore he pleases if tiod by obodionee to a guide? Catholios seem to think that unity means negation ina desire to got to Heaven, without ous having to walk along any particular road to get thore! Lot cach mun bea law te ico If a man Wishes to loge hia way, le must be free to loe his way. Where inthe element of glorious adventure" in submitting to the ‘cut and dried discipline of the Catholie Church? 21. Did Christ intend a unity? All Christians admit that Christ intended a unity of come kind to provail amongst His followers. But we cannot deny for ouresives what type of unity must prevail, Phe “all going the one way” type oftunity,wltilet each goes his own way, 18 solos if t be quite foreigt to the mind of Christ, Who can aecept the invention of Protestants who, noting the num brless ways in which they are divided, define the unity re {quired to suit themselves in their present circumstances and inauch a way that they may remain where they are 22 "What then isthe wnity insisted upon by Christ? Chiriat commissioned His Church to teneh afl things what- soover He commanded, Matt. XXVIII, 20, and He taught a definite something, not a bundle of contradictions. Those tho belived all that He had taught would atleast be one in faith, Again, He demanded unity in worship. “One Lord, one faith, one baptism,” ph, TV, 4-6, was to be the rule and bhaptiam belongs to worship. The early Christians were told distinctly by St. Paul that participation in the same Bu- charistie worship probably was esential tothe unity. “We, being many, are one bread, one body; all that partake of one bread.” I Cor. X, 17. n other words, “Phe one Christ GOVERNMENT AND UNITY 9 is to be found in Holy Communion, and we, however m- ‘merous we may be, are one in Him if we partake of the same Holy Communion.” 23. Has discipline im government anything to do with ee aie eee a our Lend has nt “1 wal bud My Charehe" Mate, XV Tots My Churches" He had expressed iis ven of visions when He said, “Every kingdom divided against Hoelf shall be nage dedolata” Matt X11 25, and in stab: Hing Hs own Ieiogdon, the Church, Fe too. good care isnt inn the ther scone fr the contin tstence of any society. His prayer "iat they may’ be one as Thou, Father, in Me, and I in Thee,” Jn. XVII, 21, and Hispredicton, “There call be one fold an one shophend” John X, 16, leave no room for doubt as to His mind, "2h You beeve therfore in unity of fll wor, and et "Fea do, and Protestant proclaim their divergence from th Gafele Church in alle pots and eye sng themselves. Yet no one can deny the existence of this unity Within the Cothole fod, Catholics of all nationalities re- Caive eancdy the same tenchings; their worship a exons ffaly the seme imal countrieg: they choy the sense a thontye have heard inom condemning the rgid ty of the Caibelie Ghyreh, end Eheve heard others adamte "Ror Catholens people wl say, “tiny have bo followin: siruetions" OF dean, jen have sid to fn, Your Chrch isa marvelous lee of organisation, 35"How del you preverve your it anu vept "That question awakens the obvious reply that it is just tog marytlous to have done ie ata The formation of the tiny of intelligence end wills among men of vavious na- rontaily grtagonisie np contenng about nates, perpetual antacoitic a contending about a bythe Catholic Church isa work eleevidenty divine, Rabsrt ugh Berson wisely remarked ite poco to muake meno one nation agree even on poltcal matters Ser the Cathote Chureh makes men pa nations agree on Siglous doctrines As suavonl at Cambrdge University Fund none lecture hal men of ove nation and ten te Tigions Asa stucent atthe University in Rome 1 found tion of fon nations cd one religions ic conceivable that mmorely hun power take such thing posible? ai of faith, worship10 ‘THE ALL HOLY AND UNHOLY 26, Has the Catholic Church slone this remarkable unity? i have stidied Protestantism throvigh and through, has no efficacious principe of unity. Im falling back on the Bible as each may Interpret ifor Ninf, ii falling back, hot upona cause of wuity but upon the very e ‘sions: Thus we find a diferent Protestantisan nd even in the same countries. And within ‘dual Protestant. denominations we find. diversity Simongst members as egnods doctrine, worship, and disc Pline. The only imity which one ean concede to Protes: Fantism ina negative tty, insofar aa ie supporters, unite in ejecting the Catholic Church, The difference i in the tunity Christ promises and it eotid not possibly indantity Protestantism as the tre form.of Christaniey since iti Common £0 Protestants, Jews, Schismatics, Atheist, and Pagans the world ove. Ht only by postive unity in faith aint discipiine that we have one of the signs by which Giuist’sPruo Charch can he located in this world 227. Would you say that Cathet i all holy and Prot cntantinn i nthely? ‘Teannot but maintain that Protestantism is devoid of that holiness mhich Christ appointed atone ofthe signs of the True Church, Christ eartalnly Intended a quite evident holiness to boa sign whereby men might surely locate the fone institution He established.“ nanctfy Mypelf” He sid, "that they may be sanctified in truth" Gin. XVII, 18) yihave appotated you, that gow should bring forth frat (Gn, XV, 18) Se, Pal fellas very clearly of ou Lod’ in. tention. “Christ loved the Chureh and delivered Himselt upfori ha Hemi sant lensing i hy ee ver of water in the word of life; that He might present it to Himself a glorious Church hot having spot or wrinkle or fany such thing; but that it should be holy and without blemish? (Eph. V, 25-27 ) Holiness, therefore, it be ofthe Trae Chureh "Zo And so the Catholic Church isthe only holy chureh? Yen. Tam not saying this because? foel that T have to justify the Cathoile Church by hook or by erook. ‘Truth ior ts own saie compels me to tay so, Bt today T see the Catholie Church ss the one great guardian of morality and Virtue. Thoro i nota single dogma in hor teaching hich foes not tend to confirm in ts the will to serve God, hor ibe the donna tr eration by God, oF of ot redemption by His Son, or of our going back to God and {o.our'judgment. ‘Phe dogma of bell certainly han never HOW ABOUT BAD CATHOLICS? ut fren an inducomer. 0 n, or has the dee to serve @ constant romindod of tho necessity. of purifying. cur {elves from all traces of sin by Christan mortification and self-denial, f we turn from dogmatic teachings to moral laws, challenge any man to koop the laws of the Catholic Church, and not be the better man for it; or to violate them without degenerating. No one sincerely joins the Catholic Chureh without desiring eloftor standard of liv ing; no one leaves save for a leyer standard. People point toex-Priests and to lapoed Catholics, But why have they fone? It is not that they have found the Chutch untrue, But because they were untrue to their own obligations ‘They do not leave because they understand her, for the Church today is suffering most from intllectial oppost tion. The Catholic Church has labored as no other to if, men above the natural and the sonstal, fighting for purity ‘of morals, the holiness of marriage, andthe rishia of God and consdience in every department of ite. Outward re speetability and mere Bumauitarianiam can never, in her es, replace that true supernatural arte and charity ‘which demand thet the dady lie of a Christian, personal, domestic, and socal, must be inspired by love of God. ‘25, Do you clair that all Catholics are exints? Te'would bea lie to say that every Catholic individual ig necessarily better than every individual Protestant. But the Catholie Church is holy in her teachings and princi ples, and in a remarkable way in her members in general Re least ordinary ‘evident trom the fact that Catholics do tay to keep God's laws conscientiously, often making great sacrifices to do so. They are often ridiculed 2s fools for their efforts to do’ oy by thoue who Tegard ihentselves as advocates of Hberty. If, Harough frailty, they sin, they are aware of their sin, and are uneaay untl they recover Gud's grace and friendship. They can never accept the iden of being in sin with equanimity, ‘50, If Catholicism is so good, what of had Catholics? ‘And if Protestantism i evil what of good Protestants? Yet the solution of this problem is not 20 very difficult. As regards bad Catholics, i ia not necessary to the holiness of the Catholic Church that every single member must be holy. Christ predicted that sinners would be found in the ‘True Church, There will be bad fish in the good net ‘Worthlewe cockle will be found growin side by side wath the good wheat. But bad Catholics are those who are not2 GOOD HOLY PROTESTANTS living up to the touchings of their Church. T ean account for the bad Catholies without injury to the holiness of the Church, Teannot account: for the canonized Saints without Sdimitting that holiness ‘The Saints themselves will atirib- tute thelt goodness to the influence of the Church. Nota Saint has ever wished to Teave the Church, No Catholi ever leaves the Catholie Church to join another Church that wil make him more holy. That would have been the very last thought whieh could have entered his head. If Catholics are evil, then, its in spite of their Church, not because of it. On the other hand, if Protestants are good, ‘sso many tindoubtedly are, ti in spite of their Protes: tantism, not because of ie 331, Who do you say Protestantiem ia devoid of the holl- nes indeated ly Christ for His Church? Tain sotting down the simple truth, ven today, Prates- tantisin cannot preserve Christian standards intact. Arti les of faith have gone overboned. Mortifeation and fast. ing are not required. "The evangelical counsels of poverty, ‘chastity, and obedience, with their consequent inspiration of monateife ane iynored. Protestant wtcgs excuse, tnd even approve, laity in moral practice Protestantism hhas not produced anything equivalent to the canonized Catholic Saint. Many of the Sacraments of Christ are not even ackaovledged by Protestantiem, whilst the heart has been tora out of its worship by tho loss of Christ's pres: fence in the Blessed Eucharist, Of spisitual authority Uhere is searcely a traco, The very elergy are not tained in moral law, and eannot advise the nity a8 they should, even were the laity willing to necept advice. The prevalent notion, “Believe on Christ and be saved,” tends of its very nature to lessen the sense of necessity of personal virtue 32. What about good holy Protestants ? Tsay that their goodnest was not de to thelr Protes- tantism, but was due precisely ¢o their rofusal to follow Protestant principles. They were Mogieally good Was Cathoticiem flourishing aa Holy Chureh when Protestantiom began? Protestantism was « movement of hoated dissent. Rrror nd rebellion Look the fist Protestants from the Catholic Chute, the various forms of ervor, or the various caun- tries in which the rebellion occurred, giving rise to the various sects, But any goodness which the iret Protestants took ss datrnal bag with thm vas denved from the Church they left, And any apparent goodness in the Leach COCKLE AND WHEAT 3 ings of Protestantism is sil to be found in the Catholic Chaves, Whore, in the Catholle Chub, cockle sown by ho netny ie found here and there amidst the wheat, Satan was wise onough {0 allow some wheat here and there t0 ‘main aide the coclle of Brotstantiam, And it the presence of thia wheat which accounts forthe continued Exstence of Protesantiam, But the wheat docs not really Belong to Pootostantiaa, Te ea rete of Cthociam grow tng lion oi A Cath e good mhen heey 4p to Pathol principe, fusing to depart fom therm. A Prot setant is good' when he unconsciously acts on Cathoic fei doporting rom thon wich ae ply Prot fn 34, Do you deny any kind of movement for holiness in Protestantivm? Tf any Protestant Church makes any move toward the higher and more horoie life by establishing, for instance, ligious Orders and Sisterhoods, it is due to the reluctant admission into Protestantism of Catholic doctrinos and, acter. It ib duo to an inition of Cathobis ideal ttholiciam, and not Protestantiem, is responsible for sueh aspirations. In fact, the loftier their aspirations, the less Protestant becomes the outlook of these people upon Christianity; 20 much co, that tho real Protestant protests ‘that euch ideas are out of harmony with Protestantism al: togother. ‘35. You trace the goodness of Prot things not essentially Protestant ‘Fidelity to the promptings of natural conscience partly accounts for if, but that is not essentially Protestant. Tt is coamon to all’ good men, The study of the Gospels, lead- ing to.a love of Christ and a desiro of virtue contributes its sharo also. But the Gospel is not proper to Protestant= iam, It was not written by Protestants nor committed to their keoping. But for the Catholie Church they would, never have had the Gospels. The goodness of Protestants, too, is partly due to God's grace, given to them not be- cause they are Protestants, but becauso they know no bet~ tor, and ate of goodwill. God's merey will not deprive them of the necessary means of salvation when the fault is not their own, ‘36. You admit then that the really Protestant thing in Protestantism is its spirit of independence of, and rebel- 1 i ‘ested by Him in the wats, then, toMd__APOSTOLICITY OF TRUE CHURCH GREEK AND ANGLICAN CHURCH 6 Protestants who, by God's grace, become Catholics, hhave not to renounes a singlo good principle, They renounce only what is ov, the principles proper to Protestantiam as such, They remotes its batie element of protest, and sub init to the directions of the Catholie Church, They enter that one fold under one shepherd, which has inspired the lives of the Saints, and which is evar urging all her mem bors to bring forth that frut of holiness which sho herself possossea. As the mother of spirituality, and the agent of Supernatural holiness in this world, the Catholie Church stands out as the one accredited ambassador of Christ. 37. What do you mean by Apostolicty of the ‘True Church? ‘We fool instinctively that the Trae Church ought to be Apostolic in origin. Unfortunately, however, most. non Ctholies just take thelr religion fer granted; and do not see the difficulties of thoir own position until thoy are ppointed out to thom. Above all this the case with Apow- Toliety. Yot there are fow of them who do not see the dif: ficulty when itis pointed ont, The thought that Protes tantism did not begin until the year 1617, which is just 1817 years too late for the man looking for tho religion founded by Christ Himsolf, can never los its weight. But that simple statement of the problem does not do full jus tc to eon of pont, and wo mut go ore dep iy into it. 38, Then how would you define the sign of Aposto- ieity? ‘Apostoliity is “That special charactoristio by which tho lawful, publig, and uninterrupted succossion of Bishops, from the Apostles is continuod in the Churehy faith, wor” ship, and discipline remaining ever the same in all essential matters.” Without this it is impossible to maintain the Identity of any given Church today with that of the Apoo- ties. Episcopal sueccasion must he legitimate as opposed to unlawful usurpation. It must he public, because we are dealing with « public and vieible Society. It must be w ferrupted, because eny gaps would destroy all hopes o validly transmitted supernatural power. How futile would bo the attompts of a man to transinit a power confided to the Aposties i he himself had never received '39., What isthe opinion of the early Fathers on Aposto- icity? SL Ironacus, Bishop of Lyons, who diod in the year 202 ALD, had no doubte on this subject.""We must obey those in the Church,” he wrote, “who have true succession from the Apostios; for with their episcopal succession they have received the git of certainty inthe truth acoording to God's Hoty will. We must suspoct all those who aro ent off from {his original sccesion, whoever thoy may he." he more fact that history epost of each things as schisms ies con stant testimony tothe necemity of submission to Apostolic authority in the Church established by Christ. Schism or division, bs absolutely unintelligible without the admission ofa lawful authorsty from which it implies separation. 40: Docs the Greek Church aud the Anghean Church dim the novosity of Apostolieiy? ‘Ye but ignore tho conditions of trae suecesion in order to maintain thar posession off. But neither the Gresks nor Anglican deny the Apostolic ucceasion of the Cathe te Chute, ‘hal Church rjoioo in a publi, historically vider, and lawfal continuation of power and authority ‘lorived from the Apostles. A rogseative study of history hows that sho ean trace hoof buck through all the ages to the Apostles. Every single name of the Bishops of Rome, from the present reigning Ponti, Pits XI, to St. Peter stand out in clear Folie. Sco tho Pope is the head of the CChureh, and those Bishops alone are lael succesrors of the Apdsties who are in commanion with him, the dock. tentany history of Papal succession is sufiient of ite to prove the Catholic postion. “it. But thore “iskome reste hho wish above all to be free from the ‘of Papal juriadiction will net so ensily fave read with deep curiosity and intorest the efforts of Protestant writers to escape the logical conclusion ‘They have employed all their power and research in. thet attempt to acount fo he ong ofthe Catholic Church {nts subsequent to the Apostles Some wore wont to say that the present Catholic Chureh is but corraption of the original Apostolic Church, a corruption which ocsirred in the middle ages, and which led to the Reformation “ais is Uhe prevalent viow amongst the ancritical but it i quite "untenable theclogially and hisiorially. Theologieally the plain blunt Catholic whart-laborer was right when he cai, EWhat's the good a tlling me tat the Catholic Church ever went bung when Christ said that it wouldn't. go bung? He sald He would be with His Church all days tf the end of the world, and being God, He could do what Ho eal He ‘would do. Andin any ease your Protestantism hasa’t been16 HISTORY AND SCHOLARSHIP all days in the world.” If thé Church were guilty of teach. ing error for hundreds of years before the Reformation re formed the Church then we must admit the world was 1,500 years without a'True Church and Christ failed to live up to his promise of not allowing the gatos of hell the ates of error) to proval against His Church. Matt. XVI, 18. “42, Has history forced Protestant scholare to change ion? Historically, extica scholars of Protestantism have been compelled to “shift camp.” History scouts the idea that the Catholic Church at the time of the Reformation was but « comuption brought about in the middle ages. Age after age prior to that time roveals an identical Church, Harnack, the German eritic, was forced back to the sec: gud century, and said that the Catholic Chureh acquired {te present form then. Secberg, another of the German critics, said that Uhe idea of the Catholic Church as we Icnow it mow arose with the Apostles themselves, but quite independently of the will of Christ. They without warrant, impose their Jewish notions of authority upon the Chrie- tian Church. ‘These theories are denials of documentary evidence, or aze supported by distortions of the sense of tthe evidence. ‘The ane motive is ever present. Somehow or ‘other, submiasion to the Apostolic authority of the Cath- bolic Church must be avoided! Few non-Catholies, however, £0 s0 deeply into history as these more learned men, They fare content with more shallow objections, and cling to the idea of corruption in the middle ages despite the abandon- ing of that position by their own Protestant scholars as Iisworiaily unsound. The average Protestant will accuse the Catholic Church of the erime of change, of having Added dogmas, and of having buill.ap a complex and ste persitious morship. He does not understand that a dogma Snot a new doctrine, but simply a new and definite state ment of the orginal Apontaic doctrine, He dace not see that worship need not be absolutely immutable in every least Secondary detail, And he quite misges the question of lawful, public, and uninterrupted transinision of Apostolic Jurisdiction and authority. '13,_Has the Church changed in her essential ps ot fait, worshi ‘pl ples , worship, and disci- pline, of course, the Church is unchangeable. But she is & Vital and organic society, She must grow and develop even fas ice from a mustard seed. And the foliage and blox SCHISM OF THE GREEKS wv som of the tree do not interfere with its continuity from, fand identity with, the original seed, Such objections more Iy’prove that the Catholic Church is not dead and stag nant. But { have always found such objections, vry strange in these daye, from people who are always insisting upon progress. Of course, I know whore the trouble lies. They Feally do want progross without the retontion of identity, land that ie where they part company with the Catholis position. ‘Ihe Catholic Church insists upon identity with Yh Arestaio Chueh steniy eping Hor wit ovation ‘within the limits of principles laid down by Christ and the Apostl "14. Has Protestant reformed Catholiciam? Protestantism involved an essential. constitetion change. At best it claims to have resuscitated an Apostolic ‘Chureh which had perished~an idea quite foreign to tho notion of Apostolicty. Apostolic doctrine has euffered sad- Ty, also, at its hands. Protestants deny today what thoy taught yesterday. Episcopalians may have retsined Hier- archicai form, bat Episcopalian Bishops are notin the least Conscious of Apostolic authority, nor can they claim an- Interrupted legitimate saoceasion. ‘To rebel against the la Fal authority of the Chureb, abandon it, and set up for novell, is ng may to succeed by legitimate fatle to trans: ‘mlttod juridietion. ‘45. What do you mean by the schism of the Greek Church? a id "The very schism of the Greek Chuxch means secession from the Universal Church in direct violation of the con- stitution of that Church. Prior to their secession, the Greeks admitted the absolute necessity of union in the bond of Apostolic authority with Rome. They admitted it at the Council of Lyons in 1274, and again at the Council of Florence i, 1435" But paional pride and poital Ys, Sons accounted both for the original schism and the refusal to heal it '46.. What does the torm “Road to Rome” mean? ‘ag Road to Rome” means the “Apostolic Road” which leads only to the Catholic Chueh, and one who de- sires to find the ‘True Church rapidly should take that road, Por the ‘True Church is Apostolic in origin and con tinuity, and must remain 20 tll the end of time, Protes. tants broke with the Apostolic authority of the Catholio Church on the score of corruptions in teachings and prac- tices, Yet more and more we notice Protestants borrow.18 ‘ROAD TO ROME” ing Catholic teachings and practices, urging that it was rest mistake fo abandon Uiem at the Telormation! What {hoy fail to see fs this—the more they prove that the Ref- maton was wot fed the wore they Ineeape the walt of thei separation frota the Apostolic jurisdiction Is- {ltimately transmitted in the Catholic Church. Nor will tho Borrowing of Catholic exter eversuceed nna ing them Catholics, There is ao Catholicity without gem tine Apostolicity. Theres but one way lobe Catholic, and That ito suit to the Apostolte authority of the Gath dlie Church, To be a Catholic, aman must become one; {nd ho attempts which wander from the “Apostolic Road sill ever succood in leading anyone to the rue Church of Jesus Christ. “F7. The fourth slga of the True Church is universality. Do you mean by that "Catholilty"? ‘Minas are becoming less clonded. "The old anti-Catholic bitterness is dying. ‘The word “Catholic” in the Creed is Awakening a vague idea that somehow or other we ought to be Catholics, Protestants, therefore, are begining to {Ske their profession of belle in the Holy Catholic Church Seriously. And great athe confusion [inagine the confusion iftmen eame it the night and planted at some crossroads @ dams sgn post vith the tine nrpton, ut plata {n'as many different directions, where hitherto there ha been but one! ‘The wayfarer could not but be bewildered, Turless he managed to detect the more recently” planted a, and was ths able to discover the direction indicated 3 the orginal sign post. ih Haw Cathobielty lost is value a8 a sign of the True Cheech? Teeannot do 0, And non-Catholic Churches which fond- ig ove ft they can share the pee fIncduson in the Catholie Chureh can base their claim only upon a tis Invorpretation of all that the word means. Tn tt right moating, it ean apply only to the Chureh of which T am a priest at the present moment, and as shall be for Ube rest Sf my life ofcourse. Protestants have protested againe ‘our restricting the word to the “Roman Catholic Chuzch, fand they ask indignantly, "Where do we come int to ‘which we can make but one sincere. reply, “You don't Come in, You went out, and one doesnt come in by going Sut!" The sign sil exists, and but one Church can rightly Iay claim tot. 481 MILLIONS 19 Boa a tne Cc obo Gai eet ae atte ese era ee Later a tlie noe ees en eta ia es ett nc aa te wen fat Sa Ee ee aa See ee cata and Hi tat fs Santas ap Soe eee ees Se ae a ee et Ras Ce etal te id Se ee ei eal Se ae ee Coane arse eam ate Tete ea aaa ae be eel ae Cee eae ane a Fee a ee So ce en ee cee tothe ae ee or ral dition of aula Chrch wl be si a ea Te Ca ea titel iy ama eaten Gee eee enn Fe ee te at Pee Se ee cr as halt Se ae clan ae See ee ey Fe ee ee led te So ee Bet Chek wll be Ree oe or ne ar Fee hina et eM yt i BSE say nomnges ra Co ee res esti a nun- oe ee a: Sees ee tate yop Seen eee ete See ca eee ee Ea a Rect anh Cee ane ae a cae el Meee or Deatscday ota Seen en ee crate he pala oneness ral diffasion necessary a8 a sign of the Truc20 CHRISTIAN” AND “"CATHOLIC” of faith and worship ia preserved. Such a unified di is of its very navare a mirace, for the greater the di fusion, the more humanly impossible becomes the task of jon from corruptions of doctrine. the reservation of the word “Catholic™ to the Church of Rome? T know that this reservation of the word “Catholic” to the Church of Rome is resented by many Protestants, ‘Phey inst that ours i the “oman Catholic Church." “they read into this expression a meaning of their own, ae if there wore other Kinds of Catholic Churches, But “Rome” does not mean any’ sense of limitation, It is rather ‘4, mark of identification, The genuine Catholic Church is ‘that which has its administrative center at, Rome. And, after all, that center has to be somewhere! However, they are driven to regard our allegiance to the Bishop of Rome {5 a restriction, because if it be not 99 they are excluded from the one True Church of Jesus Christ. “To be, Cath- “lic,” they say to us, “you should not exclude Christians who merely interpret Christian doctrine in a different way!” Forgetting their one-time desire to be entirely sep- arated from the Roman Church, they wish now to be one with her. But they have to water down the sense of the ‘word Catholic, forgetting that itis an attribute of a Church which must be one and the same everywhere, It is neces- sarily linked with unity. Oist never intended His Church to be the mother of ervar, He intended it to be the teacher ‘and preserver of tzuth. Heretical movements may carry off multitudes, but they cannot reject the Catholic Church, ‘nd stil belong to it. And it is absurd to say that the ‘True Church must still include those who left itt 58. Did the early Christians make any dis tween the words “Cliristian” and "Catholic"? ‘The tere Catholic Church,” appears in extant Christian literature for Uhe first time in the letter of St. Ignatius of Antioch who succeeded St. Polycarp who in tum was the immediate successor of St. John the Apostle. In letter writen to the people of Smyrna in the year 116 he says, “Wheresoever the bishop is found there likewise let the people be found, even as where Jesus may be, there is the Catholic Church.” In the fourth century Pacian had, declared, that he poscessed two names, “Christian” and “Catholic.” He did hot. wish lo be mistaken for one of those who protested ‘against the ‘Trae Church, yet who still called themselves ee MODERN AND ANCIENT HERESU a Chel ‘If you want to know what I am," he said, ‘Christian is my name, Catholic is my sumame,” Yet would heretics leave him in possession of this distinction? In the fourth century we find St. Augustine writing, “All heretics want Uo eall themeelves Catholies, but ask any one of them to direct you to a Catholic Church, and he will not direct you to his own Church.” How history is repeating itself! ‘Those early heretical sects went through the same phases as the modern sects are experiencing. And the modern sects, will die even as the ancient heresies have disappeared, leaving the Catholic Church still in this world, even though, ‘she will have to deal with yet new forms of error to come, ‘34. Is there any similarity between the modern sect and ancient heresies? “Those very modern sects reflect all the characteristics of the anciont heresies. They vary with national tendencies, and nationality in religion is opposed to Catholicity. St. ‘Augustine said, “There are heretics everywhere, but the heretics of one region have nothing to do with the hereties ‘of another region, "There are some heretics in Africa; quite others in Palestine, or in Egypt, ete.” So also we can say today, “There are some heroics in America, quite others in Germany and Engl E ity Catholiity? ther. Eve though they embrace 285 millions collectively, sich mtn bers cannot indicate Catholiity, Apart from the multitude ‘of those who are merely nominal members of their Churches, itis nol possible to see anything supernatural, ‘or any need of divine power, in a multitude of men ‘agreeing with the Catholic Church and amongst. them- selves. Nor can confusion and diversity be attributed to the prayer of Christ for the unity of His Church. '56. Ht was the Catholic Church which early departed from the doctrines of Christ, and thus forfeited the claim to be the true Church. yo thn hay departing from the rh th Cath lie Chureh for faim tobe the True Church, then 39h bbive that he infie etemion athe teaching of ‘must be a mark of the True Church, Is your own Ghureb thereore atatibie? Does Ladmit'that if the Catholic Church has failed in witnessing tothe truth she fs, ‘and T would at once leave her. Bat as this would mean that Christ was unable to keep His promise, T would also abandon belief in Christ. Ceree 22 ERRORS AFTER APOSTLES DIED tainly, wherever elso I might go, would not return to a Protastant Church based upon the docttine that Christ has failed to Keep His promise. ‘57. We Protestants believe that Chri kept pure ae long ar the Apostic lived, dlenthey errors crept tn. You err both in fact and in doctrine, In fact, for the Apostles complained of errors, not of the Church, but of individual professing Christians even in thelr own days. Ia doctrine, because you practically asert that Christ failed to preserve His Church, Matt. RXVILI, 20; that the Holy Spit did mot remain with her, John XiV, 16-17; and that the gates of ell did prevail ngainet her, Matt: XVI, 18, In other words, your doctrine is that Crist cowid not do wuhat Fe sid He would do. No, Individuals ina ages have bofalen into eror imofar as they departed from the teach. ing of the Chareh, even as the Protestant Reformers them selven, ‘58. But you cannot tell mo tht the Catholic religion is carried out today in sceordance with the quite snap tach ings of Jer, Fatholicy doesnot differ from what you call the simple teachings of Jonas, although they were not 50 simple as ‘you suppose, However, the Catholie Church teaches afl that Christ taught, whether His teaching was explicit ot im plicit Eston tay she exist just as Hle world have her exist ‘There may have been many secondary developments dar ing the ages, but they were all faressen and approved by Girist, Afterall, Chrint established a iving Church, and & living Church grows. Ho likened i toa sed, iven a8 « boy front a ny ith xatly th ene paronality, yet ‘rth many secondary changes size, knowiodge, ane a= ery, 99 vo nas the Church rightly developed 59. "The constantly changing laws of the Catholic Church show that her principles are munnemade “The principles of the Catholie Church are not man-made, nor can her constitution, given her by Chvist, ever be changed. Bu just as many mall bylaws can be made and Fepoaled in country without any essential constitutional thange, so in the Cacholic Church special diseiplinary ins tan be onactod at special timer t9 mect special needs with- out any constitutional change ofthe religion. At the Ref ‘ommation, however, men lefe the Catholie Church and sot Xp mew conutitutions for themsefvon, and their sects can be called indeed mammade religions SATAN'S ORGANIZATION 23 60, 1 don't ee how the fact that your Church has stood, for 20 long. proves its truth. Other religions have stood Tonger, and Uave perished, ‘fhe mere fact that the Catholic Church hs stood for so long dges not prove ils truth. The fact considered in the light of her eachings, moral obligations, and obstacles does Indefectiblity ean be claimed as a proof for the Catholic Church alone, She demands humility, mortification, rigid duty, and subjection to God—things human nature dislikes, Protestantisin abolished snost ofthe things dificult for hu man nature, and is content with ¢ moze oF less sentimental religion, Nor has any pagan religion demanded the consistent virtue demanded by the Catholic Church. Finally, reasons tan be found for the life of non-Catholie religions, and for their death. But no natural reasons ean be found for the con- LUnued vitality of the Catholic Church despite her dificule doctrines, and her enemies within and without. The protec: tion of God alone accounts for her persistence. ‘61. The Catholle Church is Satan's organization. ‘Then she isa very poor agent indeed. She would be far more efficient if she ried aut, “Sin does not matter—go Ahead. Confession is nonsense, Bat anything you lke on Fr ‘days, the day on which Christ died. Marziaga does not bind, ddivoree yourselves whenever you like. Continence is absurd. Artifical birth-control is progress, Don’t believe in Christ, ‘of God, or Heaven, or Hell. Away with religion in the Schools; The chief thing is to be comfortable. Bat, drink, and be merry for tomerrow you dio. ‘Phen get cremated, find that ends everything.” Don't you see how ridiculous Your statement ix? All these things are the exact opposite of Catholic teaching. 62. Them where. vas the protection of Christ if your Cliurch wae led by bad Popest His Chureh, presdrving her aa a Church, in spite of the personal iniquity of these men, [have never claimed thatthe Pope can do no wrong. As aman he will have tomp- tations tke other men, and ne will be frve to resist those temptations, or consent ta thos. Afterall, he must save his sonl ike anyone else, He is not going to be preserved from fin in spite of himself. Why should he be compelled to be good? Goodness results in Heaven, and Heaven must be earned. Every man, infallible or not, must have his own struggle to he good and to save his onl. The Popes not, and hhas never claimed to be impoceable, But for our sake, not for his own, God endows him seth infalibiity that he tay tell24__ RESPECT FOR MODERN THOUGHT us with certainty what we must believe and doin order to ‘save ourselves; whether he lives up to it himself is quite an- ‘ther matter and his own busines. Its quite possible to five splondid advice and not live up to it oneselt (65. Will not the Catholie Charch have to part sith many of ts doctrines in deference to modera thought, It Is to aoe tll the end of time? 'No, The Catholic Church is iving today precisely because she has ever refused to part with her doctrines, which are the dostrines of Christ, Phe heresies of the centuries parted with doctrines of Christian faith in deference to human opinions, and they died in turn through the ages. Protes- {ahtisn dying visibly today. Any attemp. to agjust Chris tianity tomen’stallible speculations is suicidal. ‘The Catholic Ghreh adjusts men's des to Christian docksine, and be stands, and will stand, Catholic dgetsines are offensive to npdern thought only because modern thought has ceased tobe Christan, and the Catholic Church refuses to ceaso to be Christian, If'men insist upon walking along the wrong ‘rack, the only way the Catholic Church eould keep in their right company would be to take the wrong track with them. But she prefers the sight track, Ifmodern thought dows nol harmonize with the Catholic Church, so much the worse for totter thought, However, modern thought, as you cal is ‘hiefly Uhe result of not thinking. Its authors are only too prone to ignore evidence and take that tobe true which they ‘woul like to be i (4, Do you malta that one i fallible, one, holy, Catholic, Apostolic, and inde Churehy if he wished to be saved? ‘fa man realizes that Une Catholic Church is the True Church, he mast join it if he wishes to save his soul, That is the normal lay. But if he does not realize this obligs- tion, is true to his conscience, even though it be erroneous, aud dies repenting of any violations of his conscience, he vill got to Heaven, In such & case, it would not have been Tis fault that he was a non-Catholic and God makes every allowance for good faith. 65. What are the con good Protestant? re must have Baptism at least of desire: he must be leno rant of ti fact that the Catholic Obureh is the only ‘Prue Church he must not be responsible for that ignorance by Geliberately neglecting to inquire when doubts have perisps come to itn about his postion; anni he must ce with perfect ible jons for the salvation of such a SALVATION OF PROTESTANTS 2% contrition for hissing, and with sincere love of God, But auch good dispositions are an impliet will to be a Catholic. For tthe will to do God's wil is the wil to fall all hat He com- mands, Such a man would joi the Catholic Church did he ‘ealize that was part of God's will Tn thi sense the Catholic Ghurch isthe only road to Heaven, all who are saved be- Tonging,to her ether actually or implieily 106. Since Protestants ean be saved, and it ever so much easier to be a Protestant, where is the advantage ia being Cathotiee "Firsily, zemember the conditions of salvation for & Prot stant. Ife has never suspected his obligation to join the Catholic Church, itis passihle for him to bosaved. But itis necessary to become a Catholic or be lost if one has the élaims of the Catholic Chureh suieently pal before hen. T tnyself could not attain salvation did fetve the Catholic Church, unless, of course, I repented sincerely of so sinful a step before I died ‘Secondly, itis easier to live up to Protostant requirements than to live up to Catholic requirements. Nen-Catholic ‘Churches do not exact so high a s:andard of their followers as doos the Catholic Chureh of hers. But that is not the question, Ttis mach easier to be a really good Christian in the full sense ofthe word as a Catholi than as-a Protestant, fand surely that is what we wish. What advantages com tribute to this? They are really too many to enumerate in a brief reply. ‘Phe Catholic isa member ofthe one True Chureh, established by Chriat, He has the glorious certabuty of the true Paith, ond compiote knowledge of the whole of Chris- tian truth is much better than partial information, if not er- roneous information. By submnission to the authority of Christ in His Chureh ho haa the advantage of doing God's wil jas 8 Gol detest he fais at times bys, he bs the Certainty of forgiveness by sacramental absolution in the Confessional. He has tho priviloge of attending Holy Mass Sunday aftr Sunday, and the samme help of Holy Com: rmuion by which ho may receive our Lord Himaelt as the food of his soul, Ho has tho privilogo of sharing in tne suflor: ings of Chris, by observing the precepts of fasting and mor- Ufiation. He receives innumerable graces fom Sacra- rentals and from the special blossings of tho Church. He ‘ay gain very useful indulgences, and cancelling much of Ue expiation of his sins which would otherwise have to be cndured in Purgatory. And he is more loved by God in vir- {tue of his being @ Christian rather than a pagan, so theres6 “UPON THIS ROCK an immense advantage in being a true Christian and belong- {ng to the one'Tre Church rather than to some false form of Christianity. Thus a good Catholic haa many advantages Over and above those pessesed by a good and sincere Prot slant, Bat, as Ihave remazked if « Protestant begins to suspect his own Church to be defective, inquiries into the thatter, and becomes convinced that the Catholic Church is tke True Church, he has wo option but to join that Church ifherdesires to avoid theusk of eternal lose, 167. Leannot believe that the Church was founded upon Peter, Ir was bullt upon Christ, who inthe true foundation ‘No one claims that St, Peter was the prin stone, But that Church which i in comamunion with St eter and hissuccemor isthe genuine Church bu the foundation of Christ. Christ Himselfsaid to Peter fart Peter, and pon thisrock I will build My Church, Chaist the solid roe upon which the Church is built. But the first rock laid upon this foundation is Peter, Christ being the principal foundation stone. Peter being dhe secondary foundation chown by Christ 8. Christ said, “Upon this roek,” meaning Himself, mot Peter. ‘That is erroneous In Jn. I, 42, we find Christ saying to Peter, “Phow art Simon «+ tiow shalt be called Cophas, hich is interpreted Peter." Christ hada special purpose i Thus changing his name to Cephas or rocks purpose mani fested later on as recorded by Mati, XVI, 18, "Thou art Pater, and upon this rock | wil build My Ghutel." Let us put it this wey, Supposing that your name were Brown, ad Paid to you, “They call you Brown, but lara going to call you Stone. And upon thissione Iahall build up special so- {oty Thave in mind to establish,” would you believe that ‘was alluding to you, or to myseif? Now Peter's name was Simon, and Chris changed ito Peter, ot i the original Aramaic language, Kephe, which was the word for rock or Stone, andl which was nover sed asa proper name in that inuautage. Thus He said, “Thou are Kepla, and upon Ehis Kephif wil build My Chureh." In modem Bnglish t would sound like this, “Thou art Mr. Stone, and upon this stone I will build My Chureh." The word could not possibly refer to Christin this text. 69, But in the Greek text the word for Peter Is Petros, 1d for stone, Petra. They are not the same. "There is no value in pointing out the differences of form in BUILT_ON PETER'S CONFESSION 27 {this word according to the Latinor Greek languages, in which they are accommodated to the masculine for Peter as a man, ‘and to the feminine for stone. Our Lord spoke in Ararnaic, in Which the form is the same in both cases, simply Kepha appeal to the Aramaic. I know nothing of that, in, nor of the Greck, I xecept the Bible in its which the two words are Peter and rock, translation does not adequately express what Christ meant? ‘Surely you want the exact Leaching of Christ! The English ‘Yeision isnot an infalible rendering, nor dees anyone versed in these matters claim that the Pnglish language fully ex- prested the sense ofthe oviginals, But apparently you are con- tent to be without the truth iit isnot to be discovered su- perficially by the reading of your talismanie English version “A, Mave wot snany authoritis held that Christ intended to build His Church not upon Peter, but Peter's coufesston ‘of faith in Hibs divinity? ‘Thal isan antiquated interpretation abandoned by all the best scholars, Protestantsinchided. Crist did domand a pro- fession of fat from Peter asa pretequired condition, alter that, conferring the fundamental primacy pon him person- ally. But toaay that theprofesson itself was the zock haa not 4 single valid season ints favor. Those who adopted such a interpretation did so from their desire to avoid the Catholic doctrine. Grammatically the Catholic interpretation is alone sible. Contextually the whole passage obviously refers to "eters person. “Blosied are Thom. say to Thee -.« Thou are Peter... Lil give to thee the hey, ela." nor could the ‘Church be buill-upon one article of faith. All the articles of faith are essential Christianity. The Protestant Scripture scholar, Hastings, says that the eonfession theory must un. doabtedly be excluded. The German Protestant Kuinoel writes, “Phase who wrongly interpret this passage as refor- Ting 0 the confesion and not to beter himself would have never taken refuge in this distorted interpretation if the Popes had not wrongly tried to claim for themselves the privilege that was given to Peter." You see, he does not be- Hove that the Pope inherits Peter's privileges, but he does iknow that Peter was personally the foundation stone. Lois, the French Rationallst, ejected Une historical sense of the ‘Gospels, but he says that itis absard to accept that senso as do Protestants and then violate thatvense in order to avoid what they dono wish to admit,28 ST, PETER _AT ROME, 72. Rven were the offen of head ofthe Church conferred in Mat. XVE, 18, surely it was withdrawn in Mat. XVI, 23, ‘where Christ aid to Peter, “Get thee behind Me, Satan "The fact thatthe ofice was not withdravmn is clear from. the later words of Christ to Peter, “And do thou, being con. verted, confirm thy brethren.” Lk. XXIT, 32; and again, from the commission £9 feed the whole lol given to Bete after aur Lord's resurrection, as recorded tp Jn, XXL, 15-18 Prompted by love and reverence for Christ, Peter had pro- tested that Christ ought not tomer And Christ would have hhoen te first to appreciate such motives. Hosfever harsh the English may socrn tobe, Christ really repliod gently, aif to sai, "Peter, you do not et understand the pla of Cod. You are letting your human affection sway your judgment, But Sch thoughts are oppesed to My vocation. Get thee behind Me, Satan" Tho word Satan snot used personally hove, at of te devi, but in the sense of adversary, Christ intending tmerely,"T cannot accept the natural promptinge of your af {ection for me.” No witstrawal of ofc ix involved "13. Thave heard itt that St, Peter never wawin Rome. You may have heard that stated, but you have nover hoard any proof advanced ints favor. [eis simple history that St Potor went to Rome about the your {4-A. Dy went back to Jerusalem aftera few yoarsforashort time, and then returned to Rome anti his death, save for very short ab fences. Ho diad nbout the yon 67, during the reign of Nevo, Papias wrote, about 140 A.D, “Pater came and frst by his salutary preaching ofthe Gospol snd by bis keys opened in the ity of Rome the gates of tho heavenly kingdom,” Lan- fant, the eminent archaeologist, wot, “Tho presence of St ator in Rome isa act demonstrated beyontts shadow of doubt by porely montimental evidence." 74. want proof outside your Catholic tradition. Docs Seripiure ay that st Peter vas ever in Rome? ‘Catholie tradition isnot a more mattor of rumor and re port. It down in black and waite in documents as stor falas any other document, beginning from the year 97 with the declaration ofthe fact by Clement. Le would not matter ieSeptue ld nat ive anyerdancs on ts pot How ver if docs. St: Peter ends his fist tspisto with tne words, ‘The Chaseh which isin Babylon sales you, end so doth nny son, Mark" All veptable scholars adenst that the frst Christians ealled pagan Rome Babylon on aceoune of ies vies, St, Peter theetore, was writing from Rope. St. Paul ‘wrote tothe Colossians from Rome, sending the nd wishes FIRST BISHOP OF ROME 29 of Mark, thus also indicating Marl’ pres in Rome. 75. Of course, 4 Cathole, you bave te try to prove ‘The point is, have | suceeded in doing so? Anyway, nol only Catholics adit the fact. No single water ever denied {Cuntil the 13th century, Mhen i was denied by the Wal dlenses, heretics wio ad a purpote in view, yet who could produce no evidoncs thal he died anywhere ese, No other Place has over disputed this honor with Rome: Wyeliffe, a {her and other Protestants took up the Waldensian nese n Guiking ica good argument against Rome. But on lightened Protestant scholars today are ashamed that such anangumeat, withall Useevidence againet, should over have ben used Cave, Protestant water, says, That Deter Way at Rome we fearlessly afin with the whole mulitude Grtheancients” Dean Milman adits she fact as neontest ble: Dr Lares, nbs istry of te Apostles and Bvange- ts, sas that itis the general uncontradicted and inn: {ered testinony of ancient waiters ‘The Protestant Ws ton in his memol, remarks, “is aahasae for any Prote: tank to have to confess that any Protestant ever denied i” "76. Docs Seripture say that Peter was ever Dishop of “Scripture tells us that he was head of the Church, which implicitly demands that he was universal Bishop, and it also tells us, as Thave said, that he was in Rome. "77. How ean you prove that he was the Brat Pope? ‘The word Popemeans Father of Head of the Church ordinary father is head ofa family, St, Peter was certainly Jn Rome, and died there as Bishop, By legitimate succession theone who stoceeded as Bishopof Rome after Petor’s death inherited the office of Head of the Church, orf you wish, a8 Father of the whole Christian family he was Pope. All the Bishops of Rome right through the centuries have belonged to the Catholic Church. No one disputes that, ‘Phey are known as the Popes and as St Peter was frat of that long line, Catholics rightly rogard him as the first Pope. “Ti. Wan Peter told by Chet to establish « Roman Cath= lie Chureh? He was not told to establish the Church. Christ estab- lished the Chureh, choosing Peter as the foundation stone, "The Apostles were told to propagate the Church Christ had established, and, of course, according to the constitution fiven it by Hinseif. Wherever Poter went he remained Had Of that Church, and as he went to Home and died there ‘whilst still exereising his office, that office i nocessarily at-30 ITALIAN POPE tached to the See of Rome, Thig was not by mere accident. We have to admit the guidance of the Holy Spirit in the choice made by St. Peter n'a matter of such Inoment to the Church, 79. We Protestants ean oqualy elim Peter with Cath Protestants eannot male that claim, Protestantism ise sentially a protest agains the Catholic Chureh, and there- fore supposes that Church as previously existing. If Peter had not consolidated and bulit up the Catholle Church there would be no Protestantism to oppose It. Th any ease, Protestantism was unheard of until 1,300 years after St Pater death | Anyway T want no Pope or prea. ‘Will jou go to Christ on fis conditions, or on your own conditions? Christ decided that priests were necessary to His religion, gave to His Chureh the Sacrament of Orders and Authority to His priests, You profess to believe in Chris, Yet regard His appointments ee a nonsensical fare. ‘1. But you ennmot escape the feet that th Catho Chuseh is» Kington of this world, although Ch {hat Fis kingdom wor not ofthis work “The Cathole Church snot kingdom of this world is ‘the Kingdom of Christ in this worl-And the Pope es Pope isnot monarch of the Church in any national sons. No nae tional considerntions sway his ne over the miliens of Cath= olies of every race and elime, He has temporal authority to- day in Vatican City, but thatis merely that he may secure ‘complete immunity from the interference of worldly powors, ‘32. You aay that the Pope ix not swayed by national con: siderations, Ina war hetween Ialy and England, would not hi sympathies eth aly “The Pope as Pope must forgot his nationality, As a man sympathies might he with fely, Bat he could not favor Italy in his oficial capacity. Despite his national sympa thies, the Pope is insated upon heing perfectly independ. ent of Linliam authority. Iran Rnglish Pope had done this Inany would have ascribed i to anti-talian prejadices. But ‘when an Italian Pope insists upon i, whose national syiapa~ Unies are all with Ttaly, there & no explanation exeopt that 1 his official capacity the Pope refuses to he an Italian, If an unjost war broke oat between Italy aad England, and Italy wasn the-wrong, the Pope wos condemn the unjust poligy of Tay 5. But the gre objection to your Church remains, in loyalty froin his country. MEANING OF CHURCH 3 Loyalty tothe Catholie Church does not divide « man's loyalty from his countey, In religious mattors 2 Catholic ‘beg his Church; n temporal affais, the laws of his coun try. They ate services in two different spheres. “4. Did not Christ ay. "No man can verve two masters?” He dis And we Cuiholis have but one Master=Christ. And we aveserving Him even by the flfiment of our lesser vic duties insofar as we do them for the love of Him. Tt fs the man who gives himself up lo worldly affairs in such 2 way ms to separate them from the service of God whois Autompting to serve two masters. ‘85. The Church means an assembly of men united fa prayer, not a building. sword Church fies twofold sense. ts proper meaning isa union or assembly of men united nol. only in prayer, but flgoinadetnite creed, worship, and obedience. In that sense Tpeak or the Catholic Chart Or agin ica refer ea bullding erected for purposes of worship by members of Catholle Chureh, and in that sense I speak of @ Cath Church 86. T ada conthnnonaly Bur Veannot ac hard and fat res whieh you cal berthat Chareh if the Catholic Church is not it, no other can be it. How. ever, the Catholic Chureh fs not « machine-made organiza tion’ Ie is st as extablished by Christ. Were the Catholic Church a man-made system, it vould have gone the way of fll man-made kingdoms end empires which have come and fone, whereas it has serenely kept going with a humanly in explicable vitality Lami that he way Cais ve sag by hee Hierarchy a mort secemfal policy. “The Ctholie method i nat’« méthod of human policy We accept it because Christ imposed it. Yet the mere fag that Chit chose such a method! isa guarantee of its wis: dom. And the seeptcism and ireligion which are the frais ‘ton-Catholie systems are but a further tsibute Wo the wis dom of Christ. ‘38. You claim, of cours, thatthe Pape it mpreme head of this organised Hierarchy. Ye ine Emperor Phocas ivi fit gave the Pope bis title jereal jurindltion? iiory records thin ar having happened 607. Teddes not Terecords that at the request ofthe Pope, the ded by Christ, ing, united, universal, and authoritative. ‘the machine-made organization wi “Catholle Churel, to82 THE SERVANT OF SERVANTS Emperor made it illegal for any other Bishop to usurp the title whieh had always belonged to the Bishop of Rome. To forbid others to take a Litle which has ever bes tie rightful possession of one is ot to confer the title upon that one. And [ise ope i not pons universal jason vn 07, how eodld St. Clement, third stcosto’ of St. Peter as Bishop of Rome, write to the Christians at Corinth, “It any disebey the word spoken by God through wet them Know that they will entangle themtelvesin transgression and no small dan fer, but we shall be clear ofthis etn.” Thus the fourth Popo demanded obedience under pain of sin from Christians living broad. Again, how could St. Irenaeus, Bishop of Lyons in Gaul, and who died inthe your 202,say that all churches wore subject to and must agree with the Cure at Rome, because St. Peter had founded the Church there, and the Bishops of that ety were hi lawful successor, beginning with Linus? Irenaeus died over 400 years before the dato fou give, The Counel of Ephests in £31, embracing all Bishops and not coven held at Romo, decreed, “No one can doubt, indeed itis known to all ages, that Peter, Princo and Head of the Apos- ties and Foundation of the Gatholie Chureh, recoived the keys of the Kingdom from Christ our Redoemer, and that to ‘this day and always he lives in his euccascorsexeresing judg ment,” This was 176 years earlior than the date you give 39, Was not the ttle of universal Bishop much sough after, the Bishop of Rome winning it becanse he hed the iangeot number of adheremts fo. Whatever abuse arose in later times, the early saintly ‘ropes, neatly all of thom martyrs for Christ, were not the men to sock afte ofce, and gates which they knew to be sputious, 390: Who gives the Pope his jurisdiction, I'he is elected by men and hot by Godt God ratifies the choice of those who elect him. When Mat- thios was elected as an Apostle by the other Apostles he was elected by men, and not directly by God, bat God ratified their cholce and granted to him also Apostlie power. ‘91. The servant of the servants of Cox I not the Pope vats the beat predic fy Ban He certainly not. le would be a very peculiar representative ofthe Beast ogivento theloveo! God and man and to pray ex. T have met the present Pope (Plus X1) several mes, and hheis one of the gentlest men Ihave ever met. He searcely ‘opens hie lips save to bless and praise God in the nauue of ‘Seaus Christ. Ifyou have enjoyed this book, consider making your next selection from among the following . The Two Divine Promises. Fr. Hoppe. 125 Eucharistic Miracles. Joan Carroll Cruz. 13.00 ‘The Four Last Things—Death, Judgment, Hell, Heaven. 5.00 ‘The Facts About Luther. Msgr. Patrick O"Hare. 13.50 Little Catechism of the Curé of Ars. St. John Vianney. 5.50 The Secret of the Rosary. 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