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Catholics trust the judgment of their Church in which they have a divine and supernatural faith given by God, and gladly obey her wise laws. But I deny that any Protestant can have a similar certainty, whether in kind or degree, that his own religion is right.

I have never heard of a representative bringing into a legislative assembly a copy of the Gospels and asking members to consider seriously whether a proposed measure is in harmony with them. And in fact, many laws prevailing in our midst are opposed to sound Christian principles.

The "other" world is not necessarily the "better" world.

The evolution of man's body would not be opposed to any defined doctrine of the Church, though it is far from being a proven fact, and the probabilities are against it. But man as a reasoning, thinking spiritual being certainly did not evolve.

I know that religion is as necessary to the human race as breathing. I know that there must be a true religion. I know that all other religions, save that revealed by God and recorded in the Bible, are false. Reason alone can provide sufficient grounds for that.

Outside the Catholic Church, many professing Christians deny the divinity of Christ, speaking of Him as though He were a mere man. And still they do not blush to call themselves Christians. They like the name, though they reject the religion.

If Christ were not God, then He was a blasphemous liar, and not even an ordinary martyr for lofty convictions. He asserted Himself to be God. The alternative to deliberate deception is that He was insane, if indeed not God, and that would render His death pitiful, but not heroic.

The Catholic Church forbids anyone to ascribe any attributes of deity to Mary, whether inside or outside the grace of God.

Not only do men banish the thought of original sin. They try to banish the thought of their actual and personal sins. So a man with no religion is full of his own virtues. "I have no religion," he will say, "but I am a better man than many who profess to be religious."

Christendom drew its wisdom from the Gospels, and every departure from them has resulted in but a manifestation of folly.

The flesh has taken its toll: men denying the faith they once professed because of its conflict with their passions.

Before His passion, Christ prayed "the third time, saying the same prayer." He thought it good to say the same prayer three times in succession. Why did He limit it to three times? If good to say it three times, why not twenty times? He thought three sufficient for His purpose.

Here are two moral principles which every rational individual can know. First: there is an obligation to do good and avoid evil. Second: since reason is man's highest power, he should behave in accordance with it, not allowing lower passions to lead him into irrational conduct.

The idea that Christ rose from the dead was not the product of faith. The faith of the early Christians rested upon the historical fact, and merely explains the spiritual results of the fact in them. The Apostles knew by experience that Christ had risen, as we know from history.

In the case of the Gospel and Pauline accounts of the resurrection the chances of forgery entry and human error have been considered, and with a thoroughness with which no one who is familiar with the subject could quarrel.

It is just as possible for a priest to sin, but not just as probable. The state and duties of a priest preserve him from many of the occasions of sin a layman has to meet.

The Eucharist is opposed chiefly to the forces which lead to the death of the supernatural life of grace within the soul. But it also robs the natural death of the body of all permanent power, since it will lead to the restoration of bodily life in a glorious resurrection.

Reason tells us that there is a God, that we owe our existence to God, and that we are subject to mental and physical limitations. Reason therefore tells us to ask the God who made us to preserve us from dangers arising from our limitations and to grant us the assistance we need.

It is not the refusal of their Church that has driven any Catholics to divorce and remarry elsewhere. It is their determination to have what they want despite God's law which has driven them to enter into sinful alliances forbidden by Him.

Within the State as it is presently constituted, not only would the Catholic Church not advocate temporal penalties for unorthodox religious beliefs; she would positively condemn them.