Skip to comments.Radio Replies Second Volume - Anglican Episcopal Church
Posted on 10/13/2013 7:00:49 AM PDT by GonzoII
Your parents apparently belonged to that school of Anglicans which refuses to admit that the Church of England originated only at the time of the Protestant Reformation. Those who belong to that school of thought persuade themselves that the present Anglican Church is one and the same as the Church which was established in England by the first Christian missionaries to that country. But this theory cannot stand the test of history.
Yes, until the Reformation, England was a Catholic country. The first missionaries preached the Catholic religion, and were as subject to the Pope as I am. Henry VIII. was a Catholic, and subject to the Pope until 1534, when he rebelled against the Catholic Church, left it, and made himself head of his own new Church within his own kingdom.
It is the normal and correct verdict of the ordinary historian who judges simply in accordance with the facts, and who has no particular ecclesiastical theory to maintain. Thus Lecky, an agnostic, in his "History of England in the Eighteenth Century," says that the Church of England was founded at the Reformation as an institution most intensely and distinctively English.
No. If it were, it would still be subject to the Pope, one with the Catholic Church throughout the world, observing the same Canon Law, offering the same Sacrifice of the Mass, and teaching the same doctrines as those held by all Catholics today, whether in Italy, Spain, France, Germany, Austria, America, Australia, India, Africa, and elsewhere throughout the world. But on all points, doctrinal, devotional, and disciplinary, the Church of England is out of harmony with the Catholic Church. Any one who believes that the religion of England for over a thousand years prior to the Reformation was correct, has no option but to leave Anglicanism and return to the Catholic Church—as I myself did.
Until the year 1534, Henry VIII., was in full communion with and subject to the Pope, and England was a Catholic country. In fact, after Luther in Germany had rebelled against the Pope in 1517, Henry wrote a book to refute him, and received in return for this from the Pope the title, "Defender of the Faith." Unfortunately Henry grew tired of his lawful wife Catherine of Aragon, and wished to put her away and marry Anne Boleyn. He asked the Pope to annul his marriage with Catherine; but, as his marriage to Catherine was quite valid, he failed to secure the favor he sought. He therefore broke with Rome, and had himself created head of the Church of England by the Act of Royal Supremacy in 1534. He thus set up the Church of England as a Church independent of the Catholic Church, and took the divorce he wanted. Whilst repudiating the authority of the Pope, however, Henry also repudiated the new Protestant doctrines apart from the denial of Papal authority. He insisted on all other Catholic teachings and practices, persecuting Catholics who denied the royal supremacy, and Protestants who denied transubstantiation and the Mass. After Henry's death, however, his new Church could not remain as it was, neither Catholic nor Protestant. Under Edward VI., who was but a boy, Cranmer protestantized both the doctrines and worship of the Church of England. Edward died before the work was consolidated, and was succeeded by Mary, who was an ardent Catholic. She determined to undo the work of both Henry and Cranmer, banishing the former's royal supremacy, and the latter's Protestantism. She restored the Catholic religion, and the deposed Catholic Bishops, and brought the Church once more into unity with Rome under the jurisdiction of the Pope. That ended the first phase of the Church of England as a separated Anglican Church. This was in 1554, twenty years after Henry's first break with Rome in 1534. Mary died, however, in 1558. And in the first year of her reign, 1559, Elizabeth renewed the Act of Royal Supremacy, and set up the independent Church of England again, this time on a definitely Protestant basis. The Protestant Church of England has continued unbrokenly since then, though it has exhibited an interior spirit of dissension and turmoil such as few other Protestant sects can boast
That denial will not stand the test of history. It is certain that prior to 1534 the Church in England was subject to the authority of the Pope. After 1534, when Henry repudiated the authority of the Pope and set himself up as supreme head on earth of the Church in his realm, a new Church was the result—just as America became a new and separate nation when, in 1776, it repudiated the authority of the King of England, despite its retaining the same customs, traditions, language, and possessions as before.
You forget that the Church is essentially a unified society, and that it is utterly dependent upon the bond of authority binding it together. The authority and jurisdiction of the Pope is the very heart of the constitution of the Church. When Henry rejected the authority and jurisdiction of Rome, and declared these things to be centered in him as far as the Church in his realm was concerned, he dragged that Church into schism and altered its essential character, by the radical constitutional change he had imposed upon it. The Henrician schismatical Church was by the very fact cut off from, and outside the true Catholic Church.
The new Church continued to retain the Church property and buildings that belonged to the old Church, but did not retain identity with that Church. It could not break away from that Church and still belong to it. The Anglican Dr. Goudge rightly says, "The English Church has in England supplanted the Roman, and we hold the Cathedrals, the parish Churches, and the little that the State has left of the ancient endowments. ... If English Roman Catholics were not hostile to the Anglican Church, it would be a miracle of grace."
To that I will let Sir W. S. Holdsworth, K.C., D.C.L., LL.D., professor of English Law in the University of Oxford, reply. In his "History of English Law," published 1931, he writes that, because the Pope would not grant Henry VIII. a divorce, "a break with Rome became necessary. Although the break was accomplished with as little external change as possible, it necessarily involved an altogether new view as to the relations between Church and State. In the preamble to Henry's Statutes we can see the gradual elaboration of the main characteristic of these changed relations .... the theory of the Royal Supremacy. The dual control over things temporal and things spiritual is to end. The Crown is to be supreme over all persons and causes. The Canon Law of the Western Church is to give place to the 'King's Ecclesiastical Law of the Church of England'.... In the preamble to the Statute of Appeals in 1533 the relations between the new Anglican Church and the State were sketched by the king himself with his own hand.... Henry VIII. often inserted in the preambles to his Statutes reasoned arguments designed to prove the wisdom of the particular Statute. And.... he never hesitated to color facts and events to suit his purpose. But the preamble to this Statute of Appeals is remarkable, partly because it manufactures history on an unprecedented scale, but chiefly because it has operated from that day to this as a powerful incentive to its manufacture by others on similar lines. Nor is the reason for this phenomenon difficult to discover. The Tudor Settlement was a characteristically skillful instance of the Tudor genius for creating a modern institution with a mediaeval form. But, in order to create the illusion that the new Anglican Church was indeed the same institution as the mediaeval Church, it was necessary to prove the historical continuity of these two very different institutions.... It was not till an historian arose who, besides being the greatest historian of this century, was both a consummate lawyer, and a dissenter from the Anglican as well as the other Churches (i.e., F. W. Maitland, LL.D., D.C.L., late Downing Professor of Law at Cambridge) that the historical worthlessness of Henry's theory was finally demonstrated." Such are the words of Sir W. S. Holdsworth on the recognition of Anglican continuity by English Law. They will be found in his "History of English Law," 5th Edit., 1931.
It permits the denial of those truths even by its own Bishops. In his book, "The Necessity for Catholic Reunion," published in 1933, the Rev. T. Whitton, M.A., an Anglican clergyman, writes, "The Anglican Communion is very unlike the Roman Catholic and the Orthodox Communions. Each of the latter are at least one in faith. In the Anglican Communion, on the contrary, there is no such unity. Not only are there at least three different and contradictory religions calling themselves 'Catholic,' 'Evangelical,' and 'Modernist,' but also these three religions are divergent."
The unalterable fidelity of the Church of England as a whole to the basic truths of Christianity is a mere dream. It is necessary to face realities. The Protestant Bishop Weston, of Zanzibar, published a book in 1914 entitled, "Ecclesia Anglicana." In it he wrote that the Church of England, of which he himself was a Bishop, is "puffed up with a sense of what she calls her broadmindedness," but that she "stands today at the judgment bar, innocent alike of narrowmindedness and broadmindedness, but proven guilty of double-mindedness. And until she recovers a single mind, and knows it, and learns to express it, she will be of use neither in the sphere of reunion nor in the mission field." He added that ministers of the Church of England treat "the fundamental articles of the Christian Faith as open questions."
Ideals, and not a vision of the real, dictate such statements. Deploring the different and contending parties in the Church of England, the Rev. T. Whitton, in the book above quoted, says, "In this confusion and contradiction what can be expected of the people? Seeing these differences, and the teachings of the Modernists, and that the Bishops do not repress these contradictions, they naturally conclude that the parsons themselves do not believe that Jesus Christ is God. They think that the Bishops would never allow these important doctrines to be denied if they believed them themselves.... The Church of England is simply unable to cope with a situation which is rapidly changing from bad to worse on account of these divisions.... There are Bishops and others who boast of their divergence from the Catholic Church even in the fundamental doctrines of the Holy Trinity and the Incarnation . . . and there is no court in the Church of England competent to declare the truth or condemn error." How can it be said that the Church of England does not allow the Apostolic deposit of the Faith to be impaired? The safest position for an Anglican to adopt is to say that it does not matter whether his Church holds to the old truths or not; that those truths cannot be cardinal; and that it is the genius of Anglicanism to allow any kind of teaching at all.
Anglicanism adopted that principle from the Continental reformers. But it no longer believes in that doctrine. The Rev. Mr. Whitton writes, "The real Evangelicals are in a difficult position, for the Church of England no longer believes in the Inspiration of the Bible, as she allows it to be denied by those who teach in her name." As for the Reformation, he says that the Anglo-Catholic or High Church clergyman "regards the Reformation as thoroughly bad. He yearns for the time when it shall be undone, and the Church of England be one in faith under the Pope as she was until the catastrophe of the sixteenth century, since when she has lost the mass of the people. He gradually learns to repudiate the whole of the present regime. He sees that the so-called Ecclesiastical Courts derive their authority from the State, and that there are no Spiritual Courts whatever left. He sees that the Book of Common Prayer is a schedule to an Act of Parliament, and that spiritual authority it has none except the promise made to use the form contained in it; also that this promise is made by order of, and to the State, and therefore is to be interpreted in a sense as strictly minimized as possible."
Mr. Whitton writes, "Membership in the Church of England determines nothing; in that comprehensive body all beliefs are called in question except perhaps the existence of God. No one can say that a man, just because he is a member of the Church of England, must hold any one doctrine. Anglo-Catholics and Evangelicals will probably dispute this." But the Rev. Mr. Whitton adds that each of these groups follows its own theory, and it is not in obedience to any authority of the Church. In fact, "they know that the Church of England does not demand it; that others in the same Communion believe and act quite contrarily, and are allowed to do so quite freely by their Church." How then can it be said that Anglicans believe in the authority of their Church?
I would that the Church of England did maintain such Catholic teaching. But it does not. The Report of the Girton Conference of Modern Churchmen, 1921, records the words of the head of an Anglican Theological College as follows: "Christ did not claim Divinity for Himself.... I do not suppose for a moment that Jesus ever thought of Himself as God.... We must absolutely jettison the traditional notion that His person was not human but Divine." How can it be said that the Church of England insists on belief in the Trinity and the Divinity of Christ? In their book, "Is Christianity True," Cyril Joad, the rationalist, challenges Arnold Lunn, an Anglican at the time of their controversy, in these words, "The only branch of Christianity which has not declined is Roman Catholicism. Logical, coherent, definite, and above all, dogmatic, it offers a sure foundation to those whose feet are beset by the quicksands of modern doubt. I find it in the highest degree significant that, although you have so recently controverted against Father Knox and taken up the cudgels against Catholicism, when you come to a rough-and-tumble with me over the whole field of Christian controversy, you have over and over again adopted the Catholic point of view, and.... retreated in safety behind the ramparts of the citadel of Rome." So speaks the rationalist. And, as a matter of fact, shortly after this controversy with Joad, Arnold Lunn found no alternative save to be received into the Catholic Church.
Some Anglicans or Episcopalians venerate seven Sacraments; some venerate two; some have no faith in any. The 39 Articles declare that there are two Sacraments properly so-called, Baptism and the Eucharist. The other five are not to be regarded strictly as Sacraments. And, of course, even though the Holy Eucharist is declared to be a Sacrament, it is not accepted in the orthodox sense, and that it contains the Real Presence of the Body and Blood of Christ is denied. Both the Catholic Church and the Greek Orthodox Church have retained seven Sacraments as coming down from the very beginning, and as instituted by Christ Himself.
At the Reformation the Church of England abolished that doctrine. Thomas Cranmer, who had gone to the Continent and absorbed the spirit of Protestantism in Germany, decided after the death of Henry VIII. to protestantize the Church of England. And one of the foremost planks in the new Protestant platform was the rejection of the Catholic doctrine of the Mass, and of the Real Presence of Christ in the Eucharist. As Archbishop of Canterbury under the boy king Edward VI., Cranmer had practically a free hand to do as he pleased. And having lost the Catholic Faith himself, he made the fullest use of his position to rob the English people of that same faith. Rejecting any idea that the bread can actually become the Body of Christ, the Anglican Articles have to find some other explanation of the Eucharist. They say that the Body of Christ is received by faith. The bread still remains bread after the consecration. There is no trace of Christ's Body in the bread, or under its appearances. At most the bread is but a symbol of Christ's Body. If the one receiving the bread has faith, it will be as if it were Christ's Body for him, though it isn't in itself. That is the authentic Anglican doctrine, invented as a substitute for the Catholic and Greek Orthodox doctrine of the real objective Presence of Christ's Body. John Jewel (1571), Bishop of Salisbury, wrote: "The bread we receive with our earthly mouths is an earthly thing, and therefore a figure, as the water in Baptism is also a figure . . . the Sacramental Bread is bread; it is not the Body of Christ." In 1898, April 4th, the then Anglican Archbishop of Canterbury, Dr. Temple, wrote to a lady who asked him whether the doctrine of the Real Presence were according to Anglican teaching: "Dear Madam, The bread used in Holy Communion is certainly not God, either before consecration or after; and you must not worship it." Bishop Barnes, of Birmingham, repeats the same doctrine today: "There is no real objective Presence of Christ attached to the bread and wine used in Holy Communion."
Both practices are quite out of harmony with Anglicanism or Episcopalianism. The 31st Article of Religion, setting forth Church of England doctrine, says, "The sacrifices of Masses, in which it was commonly said that the priest did offer Christ for the living and the dead to have remission of pain or guilt, were blasphemous fables and dangerous deceits." In his book, "What We Owe to the Reformation," p. 19, Dr. Ryle, Anglican Bishop of Liverpool, says, "The Reformers found the Sacrifice of the Mass in our Churches. They cast it out as a blasphemous fable and a dangerous deceit..... The Reformers found our clergy sacrificing priests, and made them prayer-reading, preaching ministers—ministers of God's Word and Sacraments. The Reformers found in our Church the doctrine of a real corporal presence of Christ in the Lord's Supper under the forms of bread and wine, and laid down their lives to oppose it. They would not even allow the expression 'real presence' a place in our Prayer Book."
There is a profound and radical difference. For High Church Anglicans equally belong to the Church of England with Low Churchmen who hold the Protestant teaching and outlook; and equally with them repudiate the divinely-given authority of the Catholic Church. No introduction of similar forms of worship could make the High Church section of the Church of England identical with the Catholic Church. For the essential thing in religion is obedience. We went from God by disobedience. Our way back is to retrace our steps by obedience. And if religion is to get us back, it must essentially demand obedience. So Christ said, "If you love Me, keep My commandments." Jn. XIV., 15. And again, "If a man will not hear the Church, let him be as the heathen." Matt. XVIII., 17. Similar rites and ceremonies can no more make an Anglo-Catholic a member of the Catholic Church than the similar language makes an American a member of the British Empire. For the United States repudiates the unifying bond of authority proper to the British Empire. The profound and radical difference between High Church Anglicans and the Catholic Church will cease to exist only when these High Churchmen sever their connection with the Anglican Church and submit to Rome.
Writing in the "Hibbert Journal" for July 1930 apropos of the Lambeth Conference of that year, the Rev. J. M. Lloyd Thomas, a Protestant minister of Birmingham, said, "We can all be magnanimous enough to recognize that Rome in a uniquely tenacious temper, is a steward of the mysteries and of the moral witness of the Christian Church. The supreme attraction of Rome is to be found in its ethical rigorism. Rome is the one uncompromising corporate witness to that moral Code of Christendom which preserves Western Civilization from final collapse. It represents the last loyalty of the human race to its own highest moral standards. It is the iron bulwark of Christianity against the overwhelming invasion of the corrupting neo-paganism of our times. There is no authoritative moral theology which can tell us what is the final judgment of Anglicans and Free Churchmen on questions such as marriage, divorce, birth control, companionate experiments, abortion, euthanasia, suicide. Only Rome speaks with one voice on such themes, and these are the issues of life and death, of the survival or decline of the West." After the Lambeth Conference of that year, the London "Daily Express," Aug. 15th, 1930, said that the Anglican Church "could not hope to control the conduct of men by debated measures conceived in fear and born in compromise." And the Anglican Rev. T. H. Whitton wrote in 1933, "So the defense of Christian morals is left to Rome, and the Anglican Communion, and all of us within it, stand disgraced before the world . . . the only remedy, and the only safeguard against other breaches in the Christian moral Code, is Catholic reunion." "The Necessity for Catholic Reunion," pp. 116-117.
Preface To Volume One of "Radio Replies"
By RT. REV. MSGR. FULTON J. SHEEN, D.D
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 Mortimer Carty
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
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: Gospels Historical
Radio Replies Volume Two: Missing Books of the Bible
Radio Replies Volume Two: The Bible Inspired
Radio Replies Volume Two: Biblical Account of Creation
Radio Replies Volume Two: New Testament Problems
Radio Replies Volume Two: Source of Christian Teaching
Radio Replies Volume Two: Jewish Rejecton of Christ
Radio Replies Volume Two: Christianity a New Religion
Radio Replies Volume Two: Rational Foundation for Belief
Radio Replies Volume Two: Causes of Unbelief
Radio Replies Volume Two: Divisions Amongst Christians
Radio Replies Volume Two: Schisms Unjustified
Radio Replies Volume Two: Facing the Problem
Radio Replies Volume Two: Wrong Approach
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Radio Replies Volume Two: Devils
Radio Replies Volume Two: Grace and Salvation
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Radio Replies Volume Two: The Church and Peace
Catholics ought to consider that the Reformation was not really about Henry VIII’s love life, or the corruptions of the church; but rather about political power. The Reformation caught hold and prospered in countries that felt slighted by the political interventions of the Bishop of Rome. The church took sides, and those countries on the losing side left. Without political support, the Protestants would have wilted away.
This is Shery’s daughter responding, not Shery herself. But I wanted to respond to this article. I am myself an Anglican, and we have always held that Henry VIII was the founder of the Church of England. So the person answering these questions is correct. In fact, I have never met another Anglican who believes that the Church of England originated in the 2nd century with the first missionaries to the British Isles. We do, however, teach about those missionaries in our catechisms, and we believe that they had an influence on Britain’s brand of Christian worship throughout the centuries, whether Catholic or Protestant. Most Anglicans like myself denounce the reasons that King Henry VIII used to bring about this denomination. And we maintain most of the Catholic liturgy and Mass. We have more in common with Catholics than with other Protestant denominations. Personally, I’m saddened by the direction the Church of England has been heading in. I not longer attend most Anglican/Episcopal churches until I find out where they stand on certain issues which have been bringing more and more apostasy to our church. This is an interesting article posted.
The human corruptions of unfaithful Catholics surely added fuel to the fire.
Probably true, but plenty of the princes of the church fit into this category.
“The Reformation caught hold and prospered in countries that felt slighted by the political interventions of the Bishop of Rome.”
That’s nonsense. What “political interventions of the Bishop of Rome” were there in pre-Reformation 16th century Sweden of any note at all, for instance? How about Prussia? That was a crusader state run by a papal approved crusader order. It turned Lutheran after getting support from the papacy for 300 years!
The Protestant Revolution was a political movement as much as a religious one and was forced on people whether they wanted it or not.
Sherry’s daughter, well, there’s always the possibility of coming home to the very familiar. Check out the Anglican Use ordinariate: http://usordinariate.org/
What you said.
Good to have these posts again.
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