Skip to comments.Radio Replies First Volume - The Sacrifice of the Mass
Posted on 08/21/2009 12:55:51 AM PDT by GonzoII
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If one recalls the time frame from which Radio Replies emerged, it can explain some of the frankness and lack of tact in the nature of the responses provided.
It was during this timeframe that a considerable amount of anti-Catholic rhetoric came to the forefront, particularly in this country. Much of this developed during the Presidential campaign of Al Smith in 1928, but had its roots in the publication of Alexander Hislop's The Two Babylons, originally published in book form in 1919 and also published in pamphlet form in 1853.
While in Britain (and consequently Australia), the other fellow would surely have experienced the effects of the Popery Act, the Act of Settlement, the Disenfranchising Act, the Ecclesiastical Titles Act, and many others since the reformation (that basically boiled down to saying, "We won't kill you if you just be good, quiet little Catholics"). Even the so-called Catholic Relief Acts (1778, 1791, 1829, 1851, 1871) still had huge barriers placed in the way.
And of course, they'd both remember the American Protective Association, "Guy Fawkes Days" (which included burning the Pontiff in effigy), the positions of the Whigs and Ultra-Torries, and so on.
A strong degree of "in your face" from people in the position of authoritativeness was required back in the 1930s, as there was a large contingent of the populations of both the US and the British Empire who were not at all shy about being "in your face" toward Catholics in the first place (in other words, a particularly contentious day on Free Republic would be considered a mild day in some circles back then). Sure, in polite, educated circles, contention was avoided (thus the little ditty about it not being polite to discuss religion in public, along with sex and politics), but it would be naive to assume that we all got along, or anything resembling that, back in the day.
Having said all of the above, reading the articles from the modern mindset and without the historical context that I tried to briefly summarize above, they make challenging reading, due to their bluntness.
The reader should also keep in mind that the official teaching of the Church takes a completely different tone, best summed up in the Catechism of the Catholic Church:
817 In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame."269 The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism270 - do not occur without human sin:Where there are sins, there are also divisions, schisms, heresies, and disputes. Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers.271
818 "However, one cannot charge with the sin of the separation those who at present are born into these communities [that resulted from such separation] and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers .... All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church."272
819 "Furthermore, many elements of sanctification and of truth"273 are found outside the visible confines of the Catholic Church: "the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements."274 Christ's Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him,275 and are in themselves calls to "Catholic unity."276
838 "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter."322 Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church."323 With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist."324
269 UR 3 § 1.
270 Cf. CIC, can. 751.
271 Origen, Hom. in Ezech. 9,1:PG 13,732.
272 UR 3 § 1.
273 LG 8 § 2.
274 UR 3 § 2; cf. LG 15.
275 Cf. UR 3.
276 Cf. LG 8.
322 LG 15.
323 UR 3.
324 Paul VI, Discourse, December 14, 1975; cf. UR 13-18.
Rev. Dr. Leslie Rumble, M.S.C.
"I was brought up as a Protestant, probably with more inherited prejudices than most non-Catholics of these days. My parents were Anglican and taught me the Angelican faith. My 'broad-minded' protestant teachers taught me to dislike the Catholic Church intensely. I later tried Protestantism in various other forms, and it is some thirty years since, in God's providence, I became a Catholic. As for the 'open, free, sincere worship' of a Protestant Church, I tasted it, but for me it proved in the end to be not only open, but empty; it was altogether too free from God's prescriptions."
Eventually, Leslie became a priest of the Missionaries of the Sacred Heart.
In 1928, Fr. Rumble began a one-hour 'Question Box' program on 2SM Sydney, N.S.W. radio on Sunday evenings that was heard all over Australia and New Zealand. For five years he answered questions on every subject imaginable that had been written to him from all over that part of the globe. His first show began with a classic introduction:
"Good evening, listeners all. For some time I have been promising to give a session dealing with questions of religion and morality, in which the listeners themselves should decide what is of interest to them. Such a session will commence next Sunday evening, and I invite you to send in any questions you wish on these subjects . . . So now I invite you, non-Catholics above all, to send in any questions you wish on religion, or morality, or the Catholic Church, and I shall explain exactly the Catholic position, and give the reasons for it. In fact I almost demand those questions. Many hard things have been said, and are still being said, about the Catholic Church, though no criminal, has been so abused, that she has a right to be heard. I do not ask that you give your name and address. A nom de plume will do. Call yourself Voltaire, Confucius, X.Y.Z., what you like, so long as you give indication enough to recognize your answer."
"By the summer of 1937, the first edition of Radio Replies was already in print in Australia, financed by Rt. Rev. Monsignor James Meany, P.P. - the director of Station 2SM of whom I am greatly indebted."
"I have often been mistaken, as most men at times. And it is precisely to make sure that I will not be mistaken in the supremely important matter of religion that I cling to a Church which cannot be mistaken, but must be right where I might be wrong. God knew that so many sincere men would make mistakes that He deliberately established an infallible Church to preserve them from error where it was most important that they should not go wrong."
Rev. Charles Mortimer Carty
I broadcast my radio program, the Catholic Radio Hour, from St. Paul, Minnesota.
I was also carrying on as a Catholic Campaigner for Christ, the Apostolate to the man in the street through the medium of my trailer and loud-speaking system. In the distribution of pamphlets and books on the Catholic Faith, Radio Replies proved the most talked of book carried in my trailer display of Catholic literature. As many of us street preachers have learned, it is not so much what you say over the microphone in answer to questions from open air listeners, but what you get into their hands to read. The questions Fr. Rumble had to answer on the other side of the planet are same the questions I had to answer before friendly and hostile audiences throughout my summer campaign."
I realized that this priest in Australia was doing exactly the same work I was doing here in St. Paul. Because of the success of his book, plus the delay in getting copies from Sydney and the prohibitive cost of the book on this side of the universe, I got in contact with him to publish a cheap American edition.
It doesn't take long for the imagination to start thinking about how much we could actually do. We began the Radio Replies Press Society Publishing Company, finished the American edition of what was to be the first volume of Radio Replies, recieved the necessary imprimatur, and Msgr. Fulton J. Sheen agreed to write a preface. About a year after the publication of the first edition in Australia, we had the American edition out and in people's hands.
The book turned into a phenomena. Letters began pouring into my office from every corner of the United States; Protestant Publishing Houses are requesting copies for distribution to Protestant Seminaries; a few Catholic Seminaries have adopted it as an official textbook - and I had still never met Dr. Rumble in person.
To keep a long story short, we finally got a chance to meet, published volumes two and three of Radio Replies, printed a set of ten booklets on subjects people most often asked about, and a few other pamphlets on subjects of interest to us.
Fr. Carty died on May 22, 1964 in Connecticut.
"Firstly, since God is the Author of all truth, nothing that is definitely true can every really contradict anything else that is definitely true. Secondly, the Catholic Church is definitely true. It therefore follows that no objection or difficulty, whether drawn from history, Scripture, science, or philosophy, can provide a valid argument against the truth of the Catholic religion."
Biographies compiled from the introductions to Radio Replies, volumes 1, 2 and 3.
Radio Replies Volume One: Natural Religion & Revealed Religion
Radio Replies Volume One: Mysteries of Religion
Radio Replies Volume One: Miracles
Radio Replies Volume One: Value of the Gospels
Radio Replies Volume One: Inspiration of the Gospels
Radio Replies Volume One: Old Testament Difficulties [Part 1]
Radio Replies Volume One: Old Testament Difficulties [Part 2]
Radio Replies Volume One: Old Testament Difficulties [Part 3]
Radio Replies Volume One: New Testament Difficulties
Radio Replies Volume One: Conflicting Churches
Radio Replies Volume One: Are All One Church?
Radio Replies Volume One: Is One Religion As Good As Another?
Radio Replies Volume One: The Fallacy of Indifference
Radio Replies Volume One: Protestantism Erroneous
Radio Replies Volume One: Luther
Radio Replies Volume One: Anglicanism
Radio Replies Volume One: Greek Orthodox Church
Radio Replies Volume One: Wesley
Radio Replies Volume One: Baptists
Radio Replies Volume One: Adventists
Radio Replies Volume One: Salvation Army
Radio Replies Volume One: Witnesses of Jehovah
Radio Replies Volume One: Christian Science
Radio Replies Volume One: Nature of the Church
Radio Replies Volume One: The true Church
Radio Replies Volume One: Hierarchy of the Church
Radio Replies Volume One: The Pope
Radio Replies Volume One: Temporal Power
Radio Replies Volume One: Not opposed to the Bible
Radio Replies Volume One: The reading of the Bible
Radio Replies Volume One: Protestants and the Bible
Radio Replies Volume One: "Bible Only" a false principle
Radio Replies Volume One: The necessity of Tradition
Radio Replies Volume One: The authority of the Catholic Church
Radio Replies Volume One: Dogmatic Truth
Radio Replies Volume One: Development of Dogma
Radio Replies Volume One: Dogma and Reason
Radio Replies Volume One: Rationalism
Radio Replies Volume One: The Holy Trinity
No bad at all.
Christ’s sacrifice on the Cross is the one and only propitiation for the sins of the whole world for all time. In the Eucharist (Mass, Divine Liturgy, Lord’s Supper), the sacrifice on the Cross is not done again. Rather, the one sacrifice at Calvary is made present for the Faithful so that they may also partake in it. “Do this in remembrance of Me” may be understod as “Do this to make Me present again”.
The Early Church Fathers on
The Real Presence
The Early Church Fathers believed that the Eucharist, while retaining the appearance of bread and wine, was the actual body and blood of Jesus Christ.
Ignatius of Antioch
Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see how contrary their opinions are to the mind of God. . . . They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes (Letter to the Smyrnaeans 6:2-7:1 [A.D. 110]).
. . . and are now ready to obey your bishop and clergy with undivided minds and to share in the one common breaking of bread the medicine of immortality, and the sovereign remedy by which we escape death and live in Jesus Christ for evermore (Letter to the Ephesians 20 [A.D. 110]).
We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration [i.e., has received baptism] and is thereby living as Christ enjoined. For not as common bread nor common drink do we receive these, but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by him, and by the change of which our blood and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus (First Apology 66 [A.D. 151]).
He has declared the cup, a part of creation, to be his own blood) from which he causes our blood to flow; and the bread, a part of creation, he has established as his own body, from which he gives increase unto our bodies. When, therefore, the mixed cup [wine and water] and the baked bread receive the Word of God and become the Eucharist, the body of Christ, and from these the substance of our flesh is increased and supported) how can they say that the flesh is not capable of receiving the gift of God, which is eternal life flesh which is nourished by the body and blood of the Lord and is in fact a member of him? (Against Heresies 5:2 [A.D. 189]).
Clement of Alexandria
"Eat my flesh)" [Jesus] says, "and drink my blood." The Lord supplies us with these intimate nutrients, he delivers over his flesh and pours out his blood, and nothing is lacking for the growth of his children (The Instructor of Children 1:6:43:3 [A.D. 191]).
"And she [Wisdom] has furnished her table" [Proverbs 9:1] . . . refers to his [Christ's] honored and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper [i.e., the Last Supper] (Fragment from Commentary on Proverbs [A.D. 217]).
After having spoken thus [at the Last Supper], the Lord rose up from the place where he had made the Passover and had given his body as food and his blood as drink, and he went with his disciples to the place where he was to be arrested. But he ate of his own body and drank of his own blood, while he was pondering on the dead. With His own hands the Lord presented his own body to be eaten, and before he was crucified he gave his blood as drink (Treatises 12:6 [A.D. 340]).
Cyril of Jerusalem
The bread and the wine of the Eucharist before the holy invocation of the adorable Trinity were simple bread and wine, but the invocation having been made, the bread becomes the body of Christ and the wine the blood of Christ (Catechetical Lectures 19:7 [A.D. 350]).
Do not, therefore, regard the bread and wine as simply that, for they are, according to the Master's declaration, the body and blood of Christ. Even though the senses suggest to you the other, let faith make you firm. Do not judge in this matter by taste, but be fully assured by faith, not doubting that you have been deemed worthy of the body and blood of Christ. . . [Since you are] fully convinced that the apparent bread is not bread, even though it is sensible to the taste, but the body of Christ, and that the apparent wine is not wine, even though the taste would have it so. . . partake of that bread as something spiritual, and put a cheerful face on your soul (ibid 22:6,9).
When [Christ] gave the bread he did not say, "This is the symbol of my body" but, "This is my body." In the same way when he gave the cup of his blood he did not say. "This is the symbol of my blood," but, "This is my blood," for he wanted us to look upon the [Eucharistic elements] after their reception of grace and the coming of the Holy Spirit not according to their nature, but receive them as they are, the body and blood of our Lord. We ought . . . not regard [the elements] merely as bread and cup) but as the body and blood of the Lord, into which they were transformed by the descent of the Holy Spirit (Catechetical Homilies 5:1 [A.D. 405]).
Ambrose of Milan
Perhaps you may be saying, "I see something else; how can you assure me that I am receiving the body of Christ?" It but remains for us to prove it. And how many are the examples we might use! . . . Christ is in that sacrament, because it is the body of Christ (The Mysteries 9:50, 58 [A.D. 390]).
I promised you [new Christians], who have now been baptized, a sermon in which I would explain the sacrament of the Lord's table, which you now look upon and of which you last night were made participants. You ought to know that you have received what you are going to receive, and what you ought to receive daily. That bread which you see on the altar having been sanctified by the word of God is the body of Christ, That chalice, or rather, what is in that chalice, having been sanctified by the word of God, is the blood of Christ (Sermons 227 [A.D. 411]).
What you see is the bread and the chalice, that is what your own eyes report to you. But what your faith obliges you to accept is that the bread is the body of Christ and the chalice is the blood of Christ. This has been said very briefly, which may perhaps be sufficient for faith, yet faith does not desire instruction (ibid. 272).
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