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Radio Replies First Volume - The Church and the Worker ^ | 1938 | Fathers Rumble & Carty

Posted on 11/29/2009 8:54:56 PM PST by GonzoII

The Church and the Worker

1493. Has not the state always had the support of the Church in repressing workers?

Certainly not in the case of the Catholic Church. She has always condemned injustice, insisting that men should be brothers in Christ.

1494. Can you give me one case where the Church has actively assisted the lower orders against the oppression of higher powers?

Certainly. In Catholic times, when the Church had power, the people of England owed Magna Charta, or the great Charter of their liberties against the royal tyranny, to Stephen Langton, the Catholic Archbishop of Canterbury, and Primate of England. In 1929 Lord Strickland tried to trample upon the rights of the people in Malta. He was endowed with the "Divine right of Kings" theory. The Church fought him. The newspapers distorted the facts in favor of Strickland and against the Church. But England appointed a Commission which found against Strickland on almost every count. This was not given the same publicity as the earlier anti-Catholic cables.

Still later the Pope, notwithstanding all the concessions of Mussolini for the sake of the Concordat, fought him for the rights and liberties of the people, prepared to sacrifice the Concordat itself. Once more the newspapers tried to give the impression that the Pope was trying to interfere unjustly in political matters. But he was vindicating the elementary rights and privileges of the people.

1495. These things were in Catholic times and Catholic countries; but what is the Church doing for the down-trodden workers throughout the world? The Church has always consistently used what power she has in the cause of the worker. With the very rise of the present industrialism Pope Leo XIII insisted on the rights of labor in a series of almost revolutionary Encyclicals. He insisted that in justice the workers must receive wages that not only provide moderate comforts of life for themselves and their families, but enough to leave a surplus so that the thrifty may he able to save enough to provide for their future, and even to establish themselves in business and become employers also. Each Pope since Leo has reiterated his protest against injustice, while defending, of course, fundamental rights to property. Pope Pius XI, the present ruling Pontiff, says clearly, however, "If anything, the workers need the assistance of the Church in the obtaining of their rights, not the wealthy in the conservation of their rights." And he gives as his reason the fact that the workers have less means of securing their rights because the wealthy have the control of the political machinery and of the press.

1496. I admit that several Popes have expressed concern for the workers in vague and general terms, and that Leo XIII gently admonished employers for their greed and brutality. The concern of the Church is deep where the wrongs of the workers are concerned, and it has been uttered in anything but vague and general terms. Here are Pope Leo's words: "It has come to pass that working men have been given over, isolated and defenceless, to the callousness of employers and the greed of unrestrained competition so that a small number of very rich men have been able to lay a yoke little better than slavery itself upon the masses of the poor."

1497. Mention one industrial dispute in which the workers have received the support of the Church in their struggle for decent conditions. In every industrial dispute, in so far as the obtaining of decent conditions is concerned, the Church has given strong support to the cause of the worker. How? By her rigid denunciation of the absence of decent conditions, and her clear statements that social morality demands such decent conditions. Having given this correct teaching to the world, she has done her part. She has no means of forcing people to study her teachings, or to accept them and put them into practice when they have done so. You do not seem to understand the mission of the Church. Many men view her only in the light of their own troubles, and think that her chief duty is to remedy those. The sick seem to think that she is a success only if she proves to be an efficacious medical clinic. The starving man believes that she ought to be a universal soupkitchen. You seem to think that she was meant to be a Court of Industrial Disputes. But Christ established His Church for the salvation of souls, and to tell men what they must believe and do if they would attain eternal salvation. The Church condemns the unjust oppression of workers by capitalists and says to them, "If you go on like that, you will be damned." She has done her part, and they must save their souls for themselves. But you get a wrong notion into your head of what the Church ought to do, and then blame her for not doing what she was never supposed to do.

1498. Why does the Church denounce the abuses of capitalism, instead of denouncing the whole existing system as evil, and as existing only for profit and not for use. The Church ought to say, "Away with capitalized industry." You take too much for granted. It is easy to say that modern industry under capitalism exists for profit and not for use. But it is not true. Industry produces things for the use of those who need them. The public pays for the value of the thing, and something additional for the trouble of making it. Portion of this something extra is distributed in wages, and portion is returned to those who have invested their savings in the enterprise. If you think that the portion returned to investors is always excessive, just note the dividends paid by the average business today. It is too sweeping to say that capitalized industry exists for profit and not for use. This is but a catchword which can impress only the unthinking, or those who want to believe it I am not denying that abuses exist. Some wealthy owners are unwilling to let their dividends decrease, and would rather permit wages to decrease. They are wrong and eaten up with self-interest. But wholesale condemnation is nearly always exaggerated. The present system as a system is a mixture of advantages and disadvantages. It has its uses and abuses. And the Catholic Church does not support it with unqualified approval. Yet, while condemning the abuses, she does ask us to beware lest, in washing the dish, we break it.

1499. The Church commands the rich "religiously to refrain from cutting down wages." But the rich refuse to hear the Church. The Church says that it is a crime to cut down wages in such a way that the worker is deprived of the ordinary necessities of life and of its moderate comforts. She has no objection to the reducing of wages if the cost of living be reduced proportionately. But these two reductions must be practically simultaneous. To reduce wages first inflicts hardship on the workers; to reduce prices first ruins many a business which cannot afford the unreduced wage. If the rich refuse the justice demanded by the Church, the Church says that the state has the obligation to force them to obey in these matters of social justice.

1500. What is the use of referring the workers to state authority? The state is merely an organized force to protect the interests of the wealthy. By referring workers to state authority, the Church does not mean to any particular party which happens to be in power. But let workers unite, make use of lawful political influence, vote unjust governments out, and vote just governments in.

1501. So the Church, which says that "strikes are forbidden," offers us only that slow and uncertain remedy. The Church does not say that strikes are forbidden. If the wrongs to be righted are serious and urgent, and ordinary means fail, then workers can have recourse to extraordinary means. A general strike is forbidden as morally wrong, because the evils it causes are nearly always greater than those to be remedied. But the workers in any given industry may go on strike, yet granted only that certain conditions are verified. They must be animated, not by a spirit of vindictiveness, but by a genuine desire to secure the justice due to them. They must not strike for trifling reasons, but for the remedying of a grave injustice. The evil to be remedied must be at least as great as the evil to the community and to the workers themselves which the strike will entail. All other just means, such as arbitration, must have been tried without success, so that the strike is the last resort. The strikers must rely on moral compulsion, and not resort to physical violence. Their demands must be such as not to destroy the business itself with resulting injury to themselves and their employers. And finally, the strike must have a probable hope of success, so that all the miseries and inconveniences are not caused for nothing.

1502. The Pope commands the poor to hear their poverty "in tranquil resignation." That again is just untrue enough to give a perfectly false impression. The Pope says that the worker may and should do all that is lawful in order to secure the fair treatment due to him. But even after a man has done all that he can, there will always be some troubles, and the Pope rightly says to the worker as to every Christian soul, "Such trials as you cannot remedy by lawful means, bear with resignation to the Will of God rather than try to secure relief by unlawful means at the price of sin."

1503. Why should the workers be such curs as to bear with tranquil resignation a poverty which is the cause of filth, drink, disease, insanity, suicide and war? You are overstating your case. The workers are not expected to be curs in any sense of the word. They should be reasonable enough to view the case as it is, instead of working themselves up into a fanaticism based upon fictitious and exaggerated description. They should be men enough to unite and labor by all lawful means to remedy such injustice as does exist. They should be Christians enough to accept with resignation to God's Will such trials as human efforts cannot remove. And as long as we are in this life there will be inevitable trials and difficulties to endure. Meantime, poverty does not necessarily result in filth; I have been into very poor homes which are models of cleanliness; drink is more prevalent amongst those who can afford it than amongst those who cannot, even though "society" drinkers avoid publicity; disease and insanity are not the special prerogatives of the poor; suicides occur in all classes; war is more often due to wealth than to poverty.

1504. You excuse the Church's lack of interest in these matters by saying that she exists to save souls. The Church does exist to save souls, even as Christ died for that purpose. But she does not lack interest in the social well-being of mankind. Moral law rules even man's social conduct, and since moral injustice can and does occur in the behavior of men towards each other in their social relations, it is the duty of the Church to give us correct moral principles covering such conduct. In addition to this, the Church makes very much of the corporal works of mercy, and the duty of Christians to benefit their neighbors even in the purely temporal order.

1505. Christ came to give life more abundantly. How does the Church give life to the workers more abundantly? The text you have in mind does not refer to earthly life with its temporal comforts, but to eternal life — a far richer, fuller, and more satisfactory life than this world can possibly offer. He defined the life He offered when He said, "This is eternal life, that they may know Thee, the only true God, and Jesus Christ Whom Thou hast sent." He who secures the life of God's grace has life more abundantly than this world can give it. And to thousands of souls daily the Catholic Church gives this life. The workers who throng the Confessionals and the Altar Rails in the Catholic Church know that every absolution and every Holy Communion is giving them life more abundantly than this world ever could do.

1506. I have heard you give the conditions which Catholic workers must observe before they go on strike. Your conditions render any strike sinful. But will you give us the conditions Catholic employers must observe before they decide on a lock-out? It is not impossible for the strike-conditions I gave to be fulfilled and for a strike to be without sin. Every one of the conditions I gave is sensible and moral. The end cannot justify the means, and the means must be within the limits of moral law. Meantime, an employer has by no means a free hand. If it is manifestly impossible for him to carry on his business, he is of course free to cease conducting it. But if he is able to carry on his business, and normally intends to do so, yet closes it up temporarily, dismissing or locking out his workers, he commits a very grave sin before God, unless he has serious reasons to justify such a procedure. What are those reasons? We can say that he sins if he does so for any reason which would justify his workers in striking. That is in general. In particular, if he locks out his workers in order to compel them to accept less than just wages, he sins. If he, like all others, must beg grace from God to enable him to fulfill the duties of his state in life, and that, while laboring to rectify wrong conditions, he must learn to forgive past injuries in a truly Christian spirit.

1507. Would a contractor fail in justice twoards his employees if he secretly induced them to accept less than award wages on the score that many unemployed would accept the job? Yes. Award wages are the legal price of the work to be done, and when a legal award is given, it binds in conscience. The Pope has condemned absolutely and most rigorously the conduct of those employers who exploit the evil of unemployment by inducing men to accept work at less than just wages. The legal award must be accepted as the measure of justice. Such conduct is unjust to the workers. Pope Leo XII says, "To defraud workers of a just wage is a great crime crying to Heaven for vengeance," and he quotes the strong words of St. James from the New Testament, "Ye rich men, ye shall weep and howl in the miseries that shall come upon you. You have stored up wrath against you in the last days. Behold the hire of the laborers, which by fraud has been kept back by you, crieth; and the cry of them hath come to the ears of the Lord of Hosts." Jas 5:1-4. Nor is it any excuse to say that the men have agreed to work for less than award rates. The employer, in suggesting it, but trades on the idea that they will be compelled by scarcity of employment to accept. It is but trading unjustly on the suffering of the workers.

1508. Would one who employs such contractor be guilty also if he knew that he resorted to such practices? Yes. For such a person, knowing the fact, is endeavoring to secure his building at less than the just price, and is an accessory in the unjust exploitation of the workers. I would like to see all those who let contracts stipulate that award rates must be paid to the workers employed.

1509. A man might not be able to build if full rates were paid, yet might be able to do so, at the cheaper rates. principles of just price rule this matter as any other commercial transactions. If a man is too poor to afford a motor car, he has to do without it. If a man cannot afford the ruling price for a certain type of building, he must do without it rather than force workers to give him their labor at a valuation which inflicts injustice upon them. That is simply a form of unjust robbery. A less pretentious building could be erected, or the man should simply decide that he could not afford to build just yet.

1510. If all this be so, why does not the Church protest against that ingenious attack on wages, "work for the dole"? If work for the dole were meant to be an ingenious attack on wages and decent conditions for the workers, the Church would undoubtely declare it unlawful. But such is not necessarily the case. If, in a period of depression there be not enough work available to absorb all workers, the state cannot let her unemployed citizens starve. If individual employers are unable to engage them, the state has the social duty to provide them with at least the necessities of life, and this must be done from the general revenue. The choice lies between an unconditional granting of relief, or the creation of certain community works which would not otherwise be undertaken, and which are created solely in favor of the unemployed men. This latter alternative would be lawful if the motive be that some occupation is healthier and less degrading from the workers' point of view than idleness, or even that the contributions of the community were resulting in some community advantage. But if it were intended as the thin end of the wedge to lower normal wages and conditions below just standards in ordinary enterprise, it would be unjust and morally wrong.

1511. You defend your Church against the charge of alliance with the captalists. But I, as a socialist, still accuse her of disloyalty to the workers. You would make some headway if you could prove that she has been disloyal to God. However, as a matter of fact, the Catholic Church is the best friend the workers have ever had, and the vast majority of her most loyal subjects are workers.

1512. Captalists eat bread in the sweat of the workers' brows. What has your Church to say for the workers? Most of those whom you would call capitalists have their own anxieties and labors. Do not make the mistake of measuring all labor in terms of muscular power. A man's intelligence is capable of true work, and financial administration is not free from the sweat of anxiety. Meantime the Church declares that the worker must be adequately rewarded for his services, and condemns the injustice and even virtual slavery too often present in the social system today. Pope after Pope has insisted bare living is not a just return for labor. Every worker has a right, not only to a living, but to a reasonable margin of comfort, with means to provide for his future and that of his children. And the economic situation must be so reconstructed that this is possible.

1513. Is it not a fact that the Catholic Church teaches the workers to submit to mammon? It is not a fact. She stands for lawful, authority, but urges all men not to be dominated by mammon.

1514. Workers are slaves held in bondage, their first and last thought the fear of losing their employment. I suppose we are all slaves of lifein some sense. The workers fears loss of employment; the employer, too, fears the loss of his business and the fruits of his anxious investements. We all fear to be deprived of food and the necessities of life, and God intends us to work to live. But in so far as injustice enters into the present social order, the Church condemns it, and demands that it be removed.

1515. Do not employers take advantage of this fear of the worker? Not all do so. Many employers do not give a fair return for work done, and I have shown that the Catholic Church protests against such injustice. But the remedy is not to sweep the whole existing order away. Let us correct these abuses. In reality the world is suffering precisely because it refuses to live according to Catholic principles, both religious and social.

1516. Has not the Catholic Church withheld the light of knowledge from the worker? She cetainly tries to preserve her own children from the knowledge of evil. But she desires to hold from them no useful knowledge of all that is lawful.

1517. She teaches the workers to beg and kiss the hand that smites them. She does not. She insists upon the rights and the true dignity of every man. But she certainly does teach respect for property, for lawful authority, the obligation of rendering an honest day's work for an honest day's pay. She teaches the worker that he, like all others, must beg grace from God to enable him to fulfill the duties of his state in life, and that, while laboring to rectify wrong conditions, he must learn to forgive past injuries in a truly Christian spirit.

1518. Your doctrines humble man and disfigure the soul. Men very much need humility. Few are overburdened with that virtue. But you would teach men a still more foolish pride. Christ said, "Learn of Me to be meek and humble of heart." Meekness demands manhood. It is much easier not to be meek, but to give way to the first impulse which surges upon one, and to pour out the first rush of words which comes to one's lips. Humility, too, is a virtue which greatly becomes a man who has offended God far more deeply than any of his fellow men have ever offended himself. As for the disfiguring of human souls, the only thing than can do that is sin, and the Catholic Church labors day and night in her efforts to destroy sin, teaching her children to hate it, and urging all men to avoid it. For sin is that breaking of God's laws which alone renders a man a criminal before God.

1519. You sanction the great shame of almsgiving. It is inconsistent to demand that the rich share their superfluities with their less fortunate fellow men, and then to say that almsgiving is shameful. The Catholic Church teaches those who are endowed with this world's goods that they must redeem their sins by almsgiving, as God Himself commands. And there is certainly no shame in the giving of alms. You think that there is shame in the acceptance of alms. There is shame in merely human philanthropy, in which only too often money is thrown to the poor as a bone to a dog, the giver glorying in his superiority. But Christianity robs almsgiving of any element of shame. He who accepts alms given in a Christian spirit accepts what is really given to Christ and given by Him to His poor. Catholics are taught to see Christ in the poor and to give to Him in the persons of the poor. Such gifts are not thrown to the poor in any spirit of contempt, but are offered to Christ for the love of Christ, and are shared by Christ with his loved, though poverty-stricken friends.

1520. Why does the Church sanction slavery by not paying its thousands of workers in the Religious Orders, who are scabbing on trade-unions? The thousands of members in the Religious Orders giving their services to God in the Catholic Church without wages do so cheerfully and freely. The Church has no obligation to pay those who refuse to be paid. And this self-sacrifice of so many Religious is really sparing millions of workers further expense. Nor are these Religious scabbing on unionists, for they are doing no unionist out of a job that he wants.

1521. Why are all the clergy who preach social reform expelled from their churches? I omit any reference to other churches. Catholic Priests may and do preach social reform. But they must preach social reform on Christian lines. No Catholic Priest may preach social reform in the socialistic sense of the word, according to the anti-Christian principles of, say, a Karl Marx. Any Priest who would do so, and persist in doing so, would be expelled from the Catholic Church. Socialism, in the ordinary sense of that word, is theoretically self-contradictory; psychologically opposed to the very nature of human beings; practically impossible from the viewpoint of production and distribution; religiously evil, and ultimately ruinous to social and individual liberty. A socialistic system is never likely to become universal, and sectional experiments in socialism have always failed.

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

TOPICS: Apologetics; Catholic; Moral Issues
KEYWORDS: catholic; radiorepliesvolone

Preface To Volume One of "Radio Replies"



Bp FULTON J. SHEEN 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"


"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 11/29/2009 8:54:57 PM PST by GonzoII
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To: fidelis; Atomic Vomit; MI; Sir_Humphrey; dsc; annalex; Citizen Soldier; bdeaner; CatQuilt; ...
 Radio Replies

Radio Replies Ping

FReep-mail me to get on or off

“The Radio Replies Ping-List”


2 posted on 11/29/2009 8:56:23 PM PST by GonzoII ("That they may be one...Father")
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To: All

The Radio Replies Series: Volume One

Chapter One: God

Radio Replies Volume One: God’s Existence Known by Reason
Radio Replies Volume One: Nature of God
Radio Replies Volume One: Providence of God and Problem of Evil

Chapter Two: Man

Radio Replies Volume One: Nature of Man & Existence and Nature of the Soul
Radio Replies Volume One: Immortality of the Soul
Radio Replies Volume One: Destiny of the Soul & Freewill of Man

Chapter Three: Religion

Radio Replies Volume One: Nature of Religion & Necessity of Religion

Chapter Four: The Religion of the Bible

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

Chapter Five: The Christian Faith

Radio Replies Volume One: The Religion of the Jews
Radio Replies Volume One: Truth of Christianity
Radio Replies Volume One: Nature and Necessity of Faith

Chapter Six: A Definite Christian Faith

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

Chapter Seven: The Failure of Protestantism

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: Theosophy
Radio Replies Volume One: Spiritualism
Radio Replies Volume One: Catholic Intolerance

Chapter Eight: The Truth of Catholicism

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: Infallibility
Radio Replies Volume One: Unity
Radio Replies Volume One: Holiness
Radio Replies Volume One: Catholicity
Radio Replies Volume One: Apostolicity

Radio Replies Volume One: Indefectibility
Radio Replies Volume One: "Outside the Church no salvation"

Chapter Nine: The Catholic Church and the Bible

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

Chapter Ten: The Church and Her Dogmas

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

Radio Replies Volume One: Creation
Radio Replies Volume One: Angels
Radio Replies Volume One: Devils
Radio Replies Volume One: Man
Radio Replies Volume One: Sin

Radio Replies Volume One: Christ
Radio Replies Volume One: Mary
Radio Replies Volume One: Grace and salvation
Radio Replies Volume One: The Sacraments
Radio Replies Volume One: Baptism

Radio Replies Volume One: Confirmation
Radio Replies Volume One: Confession
Radio Replies Volume One: Holy Eucharist
Radio Replies Volume One: The Sacrifice of the Mass
Radio Replies Volume One: Holy Communion

Radio Replies Volume One: Priesthood
Radio Replies Volume One: Matrimony
Radio Replies Volume One: Divorce
Radio Replies Volume One: Extreme Unction
Radio Replies Volume One: Judgment

Radio Replies Volume One: The Millenium
Radio Replies Volume One: Hell
Radio Replies Volume One: Purgatory
Radio Replies Volume One: Prayer for the Dead
Radio Replies Volume One: Indulgences

Radio Replies Volume One: Heaven
Radio Replies Volume One: The Resurrection of the Body
Radio Replies Volume One: The General Judgment/The End of the World

Chapter Eleven: The Church in Her Moral Teachings

Radio Replies Volume One: Veracity/Mental Restriction
Radio Replies Volume One: Charity
Radio Replies Volume One: Ecclesiastical Censures/Liberty
Radio Replies Volume One: Index of Prohibited Books
Radio Replies Volume One: Persecution

Radio Replies Volume One: The Inquisition
Radio Replies Volume One: Jesuits/Catholic Intolerance
Radio Replies Volume One: Protestant services
Radio Replies Volume One: Freemasonry
Radio Replies Volume One: Cremation

Radio Replies Volume One: Gambling
Radio Replies Volume One: Prohibition of Drink
Radio Replies Volume One: Sunday Observance
Radio Replies Volume One: Fasting
Radio Replies Volume One: Celibacy

Radio Replies Volume One: Convent life
Radio Replies Volume One: Mixed Marriages
Radio Replies Volume One: Birth Control

Chapter Twelve: The Church in Her Worship

Radio Replies Volume One: Holy Water
Radio Replies Volume One: Genuflection/Sign of the Cross
Radio Replies Volume One: Images
Radio Replies Volume One: Liturgical Ceremonial
Radio Replies Volume One: Spiritual Healing

Radio Replies Volume One: The use of Latin
Radio Replies Volume One: Devotion to Mary
Radio Replies Volume One: Rosary
Radio Replies Volume One: The Angelus/Devotion to the Saints
Radio Replies Volume One: The Worship of Relics

Chapter Thirteen: The Church and Social Welfare

Radio Replies Volume One: Poverty of Catholics
Radio Replies Volume One: Catholic and Protestant Countries
Radio Replies Volume One: The Church and Education
Radio Replies Volume One: The Social Problem
Radio Replies Volume One: The Church and Capitalism

Radio Replies Volume One: The Church and the Worker

3 posted on 11/29/2009 8:57:31 PM PST by GonzoII ("That they may be one...Father")
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To: GonzoII
On St Joseph's Day, "Blessed Tim" (Dolan) Meets the Workers (don't miss snippit on confession)
St. Joseph the Worker, Memorial, May 1
Catholic Devotions: St. Joseph the Worker
Feast of St. Joseph the Worker (May 1st.)- Discussion
4 posted on 11/30/2009 9:26:20 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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