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Radio Replies Second Volume - The Bible Inspired ^ | 1940 | Fathers Rumble & Carty

Posted on 02/17/2010 8:09:48 PM PST by GonzoII

The Bible Inspired

105. Why should we believe what is written in the Bible at all?

Because it contains the inspired Word of God who can neither fall into error nor fail in veracity. That leads on, of course, to the question as to how we know the Bible to be the inspired Word of God. The Catholic has no difficulty here, because he accepts the infallible teaching of the Catholic Church that it is indeed inspired. Further discussion from that point of view would lead to a study of the credentials of the Catholic Church as a divinely guaranteed teacher of religious truth. One who does not acknowledge the Catholic Church must fall back on the fact and fulfillment of Biblical prophecies, the extraordinary unity of theme running through so many books by different writers, the supernatural character of the doctrines set forth, and the moral power exercised by the Bible over so many millions of souls who have really studied it and entered into its spirit.

106. We have only the word of Moses for it that he received the ten commandments from God.

That is not true. We have the Word of Christ who personally approved and quoted the teachings of Moses as indeed a prophet of God. Prior to the advent of Christ the Jews had, not only the signs given by God as a guarantee of the mission of Moses, and the actual acceptance of the Law by a people who were reluctant to submit to it, but they also had the continuous history of their people described by many writers — a history recording the divine intervention again and again on their behalf, and ever insisting on the observance of the Mosaic Law. In addition to all this, of course, a Catholic has the authentic and infallible teaching of the Catholic Church as to the divine inspiration of Sacred Scripture. And therefore a Catholic could never say that we have only the word of Moses for it. We Catholics have much more than that.

107. I read recently the statement of a Protestant Bishop that the proof of inspiration rests solely on the power of moral and spiritual appeal in the Bible.

Such a subjective standard alone cannot be accepted. It affords no hope whatever of defending the Bible against modernism and unbelief. One who accepts such a standard would have to reject as uninspired all passages which had no moral or spiritual appeal for him. And an absurd position would arise if others discovered a moral and spiritual appeal in the passages he rejected. Are they to be inspired for them? In that case the passages would be uninspired and inspired simultaneously! They would be the Word of God and not the Word of God at one and the same time.

108. This Bishop said that Christians are not obliged to believe in the verbal inspiration and literal infallibility of the Bible.

The Catholic Church, of course, cannot accept a Protestant Bishop as an authority as to what Christians are bound to believe. How the Catholic Church would view this particular utterance depends upon what he meant by "verbal inspiration" and "literal infallibility." If, by verbal inspiration, the Bishop intended a dictation of the very words to the writers by God, as one dictates to a stenographer, Catholics are not obliged to believe in verbal inspiration. But we are obliged to believe that every single word as it left the hands of the original writers was written under the inspiration of God, and infallibly expressed the truth intended by God. God's influence respected the psychological characteristics of the various human instruments lie used; and this accounts for differences in method and style. But it is certain that the original authors wrote exactly the things willed by God, so that God is truly the principal Author of the Bible as it left the hands of the original writers, those writers being but the human instruments used by God. Not a word, nor a sentence, belonging to the original writings, could be excluded from the divine influence of God's inspiration.

Secondly, we must ask what the Bishop meant by "literal infallibility." If he meant that not all the Bible is infallible, and that we may distinguish between religious parts and non-religious parts, then no Catholic could agree with him. We Catholics are obliged to believe as infallibly true every single sentence as it left the hands of the original writers. The whole of the Bible is for us the Word of God. We cannot regard the Bible as a mixture of God's Word and merely human thoughts or opinions. The Catholic Church has condemned the doctrine that personal interpolations by the original writers crept into their accounts, interpolations which did not fall under the inspiring influence of God.

109. The Bishop said that critics too often assume that Christians are committed to verbal inspiration and literal infallibility.

Catholics are committed to the explanations I have given. And we are prepared to defend the Bible on that understanding, even if others are not. For us, the Bible is wholly and entirely the Word of God, in all its parts. Others may collapse when they see a critic, but the Catholic Church will stand her ground and fight for the truth of the Bible as God's Word throughout. And when the critic is dead and forgotten, the Catholic Church will still be there, and the Bible will still be intact.

110. He said that it would greatly clarify religious discussions if only the critics would bear these things in mind.

Certainly a discussion between critics and Protestants would be clarified, if the Protestants marked off all those sections of the Bible which they are prepared to jettison. The critics could then confine their attention to the remainder. But when the critics thought themselves to have settled the Protestant position, they would find themselves still confronted by the Catholic Church with the battle to be fought over every inch of the ground.

111. Then you cling to the fundamentalist idea that the Bible is infallibly true?

I must warn you against any idea, if you entertain such an idea, that the term "fundamentalist" is sufficient to discredit the orthodox position. There are fundamental principles in every branch of knowledge — in art, literature, mathematics, and in all other forms of science. Yet no one sneers at those who cling to such fundamental principles as a basis of thought in their respective fields of knowledge. In the field of religion, also, there are fundamental principles; and they are not destroyed by cheap ridicule. If they can be really disproved, well and good. But no one yet has succeeded in disproving the infallible truth of the Bible. Of course, I do not mean that every interpretation individual readers choose to impose upon the Bible is infallibly true. The Bible is true in the sense in which God intended what is said in its pages; not in any alien sense in which mistaken people understand it.

112. We cannot be expected to regard the Bible as an infallible encyclopedia of general knowledge.

No one could expect you to do so. The Bible is infallible in what it intends to teach, not in what it does not intend to teach.

113. The whole conception of the author of Genesis concerning the physical universe was that current in his time. It cannot be regarded as final or unrevisable in the light of later science.

That is true; but it has no bearing on the question of the infallibility of the Bible. The Bible is not, and does not profess to be a scientific manual. Progress in science, and our further knowledge of the nature and the structure of the universe, may mean the revision of our own views of the universe from time to time. But it does not mean a revision of Biblical teaching. If some people thought that the Bible intended to teach such matters, that was their mistake. It is absurd to suggest that the Bible is mistaken, and therefore not infallible, because it does not teach a scientific view which it never intended to teach, and with which it does not profess to deal.

114. I do not mind the Bible omitting to tell the scientific truth. But I do object to positively wrong statements.

To that, I can but ask you to point out a single positively wrong statement. One thing, however, I will ask you to note. There is a difference between a true statement of the universe as it appears to the eye, and a true statement of it as explained by science. Even today it is a perfectly true statement to say in the popular fashion that the sun rose at 6 a. m. But the scientific statement explaining that phenomenon will fall back on the rotation of the earth. The scientist himself will say, "There's a half-moon tonight," and refuse to admit that he is gravely in error because some meticulous lunatic argues that the whole moon is still there, and that nobody has cut it in two. The Biblical writers correctly gave that aspect of the universe which was apparent to their senses, and no later scientific explanations can prove them to have written falsehoods.

115. If the Bible is the Word of God, it should be perfect.

If the Bible were miraculously produced by God without the use of human instruments, that is so. But since God made use of human instruments, it will be but relatively perfect. The human writers were living psychological instruments whose personal characteristics God respected, and whose traits are reflected in their writings. The ordinary writing of the same person will vary according to his use of a fine pen or of a broad pen. An imperfect instrument means secondary imperfections. The Bible is relatively perfect insofar as it gives us the revelation of God in accordance with the limitations of human ideas and language, and in as good a way as the various individual human instruments were able to arrange their ideas and express them.

116. Is that how you account for the errors and contradictions in the Bible?

I deny that there are any errors and contradictions in the Bible. If you meet with what is apparently an error or a contradiction, then your translation may be at fault, or you have not correctly grasped the sense intended by the writer, or the writer is correctly quoting the errors of others as being errors. But in none of these cases is it the Bible which is at fault.

117. If the Bible is the work of God, it should be free from errors from cover to cover.

It is. But it is a fallacy to speak of the Bible as the work of God, abstracting from the human authorship also. The Bible is the joint work of both God and the human instrumental authors He inspired. The work is wholly from God as principal Author; and wholly from the individual writers as instrumental causes. Thus every word in this book comes from myself as principal cause, and from my pen as instrumental cause. Each cause, in its own order, is a complete cause.

118. If it is the work of man, errors would be easy to understand.

It is again a fallacy to speak of the Bible as the work of man as if God had nothing to do with it. It is the joint work of both God and man.

119. Could it be proved to be untrue by showing it to be self-contradictory?

Yes, for contradictories cannot be simultaneously true. But there are no real contradictions in the Bible.

Encoding copyright 2009 by Frederick Manligas Nacino. Some rights reserved.
Creative Commons Attribution-Noncommercial-No Derivative Works 3.0

TOPICS: Apologetics; Catholic; History; Theology
KEYWORDS: bible; radiorepliesvoltwo; scripture

Preface To Volume One of "Radio Replies"



There are not over a hundred people in the United States who hate the Catholic Church. There are millions, however, who hate what they wrongly believe to be the Catholic Church — which is, of course, quite a different thing. These millions can hardly be blamed for hating Catholics because Catholics "adore statues"; because they "put the Blessed Mother on the same level with God"; because they say "indulgence is a permission to commit sin"; because the Pope "is a Fascist"; because the "Church is the defender of Capitalism." If the Church taught or believed any one of these things it should be hated, but the fact is that the Church does not believe nor teach any one of them. It follows then that the hatred of the millions is directed against error and not against truth. As a matter of fact, if we Catholics believed all of the untruths and lies which were said against the Church, we probably would hate the Church a thousand times more than they do.

If I were not a Catholic, and were looking for the true Church in the world today, I would look for the one Church which did not get along well with the world; in other words, I would look for the Church which the world hates. My reason for doing this would be, that if Christ is in any one of the churches of the world today, He must still be hated as He was when He was on earth in the flesh. If you would find Christ today, then find the Church that does not get along with the world. Look for the Church that is hated by the world, as Christ was hated by the world. Look for the Church which is accused of being behind the times, as Our Lord was accused of being ignorant and never having learned. Look for the Church which men sneer at as socially inferior, as they sneered at Our Lord because He came from Nazareth. Look for the Church which is accused of having a devil, as Our Lord was accused of being possessed by Beelzebub, the Prince of Devils. Look for the Church which, in seasons of bigotry, men say must be destroyed in the name of God as men crucified Christ and thought they had done a service to God. Look for the Church which the world rejects because it claims it is infallible, as Pilate rejected Christ because He called Himself the Truth. Look for the Church which is rejected by the world as Our Lord was rejected by men. Look for the Church which amid the confusion of conflicting opinions, its members love as they love Christ, and respect its Voice as the very voice of its Founder, and the suspicion will grow, that if the Church is unpopular with the spirit of the world, then it is unworldly, and if it is unworldly, it is other-worldly. Since it is other-worldly it is infinitely loved and infinitely hated as was Christ Himself. But only that which is Divine can be infinitely hated and infinitely loved. Therefore the Church is Divine.

If then, the hatred of the Church is founded on erroneous beliefs, it follows that basic need of the day is instruction. Love depends on knowledge for we cannot aspire nor desire the unknown. Our great country is filled with what might be called marginal Christians, i.e., those who live on the fringe of religion and who are descendants of Christian living parents, but who now are Christians only in name. They retain a few of its ideals out of indolence and force of habit; they knew the glorious history of Christianity only through certain emasculated forms of it, which have married the spirit of the age and are now dying with it. Of Catholicism and its sacraments, its pardon, its grace, its certitude and its peace, they know nothing except a few inherited prejudices. And yet they are good people who want to do the right thing, but who have no definite philosophy concerning it. They educate their children without religion, and yet they resent the compromising morals of their children. They would be angry if you told them they were not Christian, and yet they do not believe that Christ is God. They resent being called pagans and yet they never take a practical cognizance of the existence of God. There is only one thing of which they are certain and that is that things are not right as they are. It is just that single certitude which makes them what might be called the great "potentials," for they are ready to be pulled in either of two directions. Within a short time they must take sides; they must either gather with Christ or they must scatter; they must either be with Him or against Him; they must either be on the cross as other Christs, or under it as other executioners. Which way will these marginal Christians tend? The answer depends upon those who have the faith. Like the multitudes who followed Our Lord into the desert, they are as sheep without a shepherd. They are waiting to be shepherded either with the sheep or goats. Only this much is certain. Being human and having hearts they want more than class struggle and economics; they want Life, they want Truth, and they want Love. In a word, they want Christ.

It is to these millions who believe wrong things about the Church and to these marginal Christians, that this little book is sent. It is not to prove that they are "wrong"; it is not to prove that we are "right"; it is merely to present the truth in order that the truth may conquer through the grace of God. When men are starving, one need not go to them and tell them to avoid poison; nor to eat bread because there are vitamins in bread. One need only go to them and tell them that they are starving and here is bread, and the laws of nature will do the rest. This book of "Radio Replies" with 1,588 questions and answers goes out on a similar mission. Its primary task is not to humble the erroneous; not to glorify the Catholic Church as intellectual and self-righteous, but to present the truth in a calm, clear manner in order that with the grace of God souls may come to the blessed embrace of Christ.

It is not only the point of "Radio Replies" to prove that the Church is the only completely soul-satisfying Church in existence at the present day; it is also to suggest that the Catholic Church is the only Church existing today which goes back to the time of Christ. History is so very clear on this point, it is curious how many minds miss its obviousness. When therefore you, the readers of "Radio Replies" in the twentieth century, wish to know about Christ and about His early Church, and about His mysteries, we ask you to go not only to the written records but to the living Church which began with Christ Himself. That Church or that Mystical Person which has been living all these centuries is the basis of our faith and to us Catholics it speaks this way: "I live with Christ. I saw His Mother and I know her to be a Virgin and the loveliest and purest of all women in heaven or on earth; I saw Christ at Caesarea-Philippi, when, after changing Simon's name to Rock, He told him he was the rock upon which the Church would be built and that it would endure unto the consummation of the world. I saw Christ hanging on a cross and I saw Him rise from His tomb; I saw Magdalene rush to His feet; I saw the angels clad in white beside the great stone; I was in the Cenacle room when doubting Thomas put fingers into His hands; I was on Olivet when He ascended into heaven and promised to send His Spirit to the apostles to make them the foundation of His new Mystical Body on earth. I was at the stoning of Stephen, saw Saul hold the garments of those who slew him, and later I heard Saul, as Paul, preach Christ and Him crucified; I witnessed the beheading of Peter and Paul in Rome, and with my very eyes saw tens of thousands of martyrs crimson the sands with their blood, rather than deny the faith Peter and Paul had preached unto them; I was living when Boniface was sent to Germany, when Augustine when to England, Cyril and Methodius to the Poles, and Patrick to Ireland; at the beginning of the ninth century I recall seeing Charlemagne crowned as king in matters temporal as Peter's vicar was recognized as supreme in matters spiritual; in the thirteenth century I saw the great stones cry out in tribute to me, and burst into Gothic Cathedrals; in the shadows of those same walls I saw great Cathedrals of thought arise in the prose of Aquinas and Bonaventure, and in the poetry of Dante; in the sixteenth century I saw my children softened by the spirit of the world leave the Father's house and reform the faith instead of reforming discipline which would have brought them back again into my embrace; in the last century and at the beginning of this I heard the world say it could not accept me because I was behind the times. I am not behind the times, I am only behind the scenes. I have adapted myself to every form of government the world has ever known; I have lived with Caesars and kings, tyrants and dictators, parliaments and presidents, monarchies and republics. I have welcomed every advance of science, and were it not for me the great records of the pagan world would not have been preserved. It is true I have not changed my doctrine, but that is because the ‘doctrine is not mine but His who sent Me.’ I change my garments which belong to time, but not my Spirit which belongs to eternity. In the course of my long life I have seen so many modern ideas become unmodern, that I know I shall live to chant a requiem over the modern ideas of this day, as I chanted it over the modern ideas of the last century. I celebrated the nineteen-hundredth anniversary of the death of my Redeemer and yet I am no older now than then, for my Spirit is Eternal, and the Eternal never ages. I am the abiding Personage of the centuries. I am the contemporary of all civilizations. I am never out of date, because the dateless; never out of time, because the timeless. I have four great marks: I am One, because I have the same Soul I had in the beginning; I am Holy, because that Soul is the Spirit of Holiness; I am Catholic, because that Spirit pervades every living cell of my Body; I am Apostolic, because my origin is identical with Nazareth, Galilee and Jerusalem. I shall grow weak when my members become rich and cease to pray, but I shall never die. I shall be persecuted as I am persecuted now in Mexico and Russia; I shall be crucified as I was on Calvary, but I shall rise again, and finally when time shall be no more, and I shall have grown to my full stature, then shall I be taken into heaven as the bride of my Head, Christ, where the celestial nuptials shall be celebrated, and God shall be all in all, because His Spirit is Love and Love is Heaven."




Introduction To The American Edition Of "Radio Replies" Vol One


"Radio Replies" by Rev. Dr. Rumble, M.S.C., is the result of five years of answering questions during a one-hour Question Box Program over Radio Station 2SM Sydney, N.S.W. The revision of "Radio Replies" for American readers was prompted by the widespread interest the Australian edition created among Protestants and Catholics during the summer of 1937, when I was 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 Catholicism "Radio Replies" proved the most talked of book carried in my trailer display of Catholic literature. The clergy and laymen engaged in Street Preaching agree that 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.

My many converts of the highways and parks throughout the Archdiocese of St. Paul have embraced the faith as a result of studying this book. Whole families have come into the Church through reading the book by this renowned convert from Anglicanism. The delay in getting copies from Sydney and the prohibitive cost of the book on this side of the universe led me to petition the author to have published a CHEAP AMERICAN EDITION in order to get this Encyclopaedia of Catholic Doctrine into the hands of fellow citizens. Because of the author's genius for brevity, preciseness, fearlessness and keen logic that avoids the usually long Scriptural and Traditional arguments of the average question and answer book, which is beyond the capacity of the man in the street, this manual of 1,588 questions and replies has already attracted readers throughout Australia, New Zealand, Africa, India, England, Ireland, Canada and now the United States.

The questions he answers are the questions I had to answer before friendly and hostile audiences throughout my summer campaign. The piquant and provocative subject matter of this book makes it a fascinating assembly of 300 or more worth-while pamphlet tracts, a dictionary of doctrine for the desk of the FAMILY, the STUDENT, the SHOP HAND, the OFFICE WORKER, the ATTORNEY, the DOCTOR, the TEACHER, and the PREACHER. It is a handy standard reference book of excellence for popular questions which are more than ever being asked by restless and bewildered multitudes. It is a textbook for the Confraternities of Christian Doctrine Classes and Study Clubs.

A non-Catholic Professor after reading the book stated that, "If the Catholic Church could defend herself so logically as 'Radio Replies' demonstrates, then I do not see why you don't get more converts." Members of the Knights of Columbus, the Holy Name Societies and numerous women's societies have written in that they no longer have to apologetically say, "I can't answer that one." Catholic students in non-sectarian colleges and universities write in that they now walk the campus with this book under their arms, ready for all challenges and that this manual of ready reference has cured their INFERIORITY COMPLEX ON EXPOSITION OF CATHOLIC CLAIMS. Lapsed Catholics have come into my trailer-office to confess that the reading of "Radio Replies" has brought them back to the Church.

I am grateful to His Excellency Archbishop John G. Murray, D.D. for his approval of this compendium of dogmatic and moral theology for readers of the American Commonwealth and I am deeply appreciative to Rt. Rev. Msgr. Fulton J. Sheen, D.D. for writing the Preface to this American edition.

From my experience on the Catholic Radio Hour, on the lecture platform, and in the pulpit, I do not hesitate to say that HERE AT LAST is the book that has something for everybody, the book for the UNINFORMED CATHOLIC, THE UNEDUCATED AND EDUCATED LAPSED CATHOLIC, and the PROSPECTIVE CONVERT.

Rev. Charles MortimerCarty




 Who is like unto God?........ Lk:10:18:
 And he said to them: I saw Satan like lightning falling from heaven.


Historical Context of "Radio Replies"

By markomalley

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.

1 posted on 02/17/2010 8:09:48 PM PST by GonzoII
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 Radio Replies

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2 posted on 02/17/2010 8:10:31 PM PST by GonzoII (
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To: All

The Radio Replies Series: Volume One

The Radio Replies Series: Volume Two

Chapter One: God

Radio Replies Volume Two: Proof of God's Existence
Radio Replies Volume Two: God's Nature
Radio Replies Volume Two: Supreme Control Over All Things and the Problem of Suffering and Evil

Chapter Two: Man

Radio Replies Volume Two: Destiny of Man/Death
Radio Replies Volume Two: Immortality of Man's Soul & Pre-existence Denied
Radio Replies Volume Two: The Human Free Will
Radio Replies Volume Two: Determinism Absurd

Chapter Three: Religion

Radio Replies Volume Two: Necessity of Religion
Radio Replies Volume Two: Salvation of the Soul
Radio Replies Volume Two: Voice of Science
Radio Replies Volume Two: Religious Racketeers
Radio Replies Volume Two: Divine Revelation

Radio Replies Volume Two: Revealed Mysteries
Radio Replies Volume Two: Existence of Miracles

Chapter Four: The Religion of the Bible

Radio Replies Volume Two: Gospels Historical
Radio Replies Volume Two: Missing Books of the Bible
Radio Replies Volume Two: The Bible Inspired

3 posted on 02/17/2010 8:12:13 PM PST by GonzoII (
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