With 11,482 articles, hundreds of maps and illustrations, and contributions from 1,500 scholars, The Catholic Encyclopedia has remained a standard reference work for both Catholics and Protestants for more than a century—a reference work so large that, when first published, it required the creation of a new publishing company to accommodate the printing.
First published to fill a gap in early twentieth century reference works, The Catholic Encyclopedia has become one of the chief reference works on matters of the Bible, theology, history, and literature. Although first written by and for Catholics, this reference work has acquired an ecumenical and diverse readership from not only the Catholic Church, but from Protestants of all denominations.
From the development of important doctrines at the church councils, to the history of biblical interpretation, the history of the West cannot be separated from Roman Catholicism. That makes The Catholic Encyclopedia an essential reference work for the history of biblical interpretation and theological studies. What’s more, the editors have made special effort to include a large number of biographies—many of which are unavailable in other reference works. Each article also contains a detailed bibliography of books for further reading and research. This mammoth reference work is ideal for students, scholars, pastors, and laypersons from both Catholic and Protestant backgrounds.
“The will never decides without a motive, without the attraction of some good which it perceives in the object” (source)
“Finally with regard to the organ of tradition it must be an official organ, a magisterium, or teaching authority” (source)
“Christ in the Gospels laid down certain rules of life and conduct which must be practiced by every one of His followers as the necessary condition for attaining to everlasting life. These precepts of the Gospel practically consist of the Decalogue, or Ten Commandments, of the Old Law, interpreted in the sense of the New.” (source)
“Chrysostom tries to unite Antioch in celebrating Christ’s birth on 25 December, part of the community having already kept it on that day for at least ten years. In the West, he says, the feast was thus kept, anothen; its introduction into Antioch he had always sought, conservatives always resisted. This time he was successful; in a crowded church he defended the new custom. It was no novelty; from Thrace to Cadiz this feast was observed—rightly, since its miraculously rapid diffusion proved its genuineness. Besides, Zachary, who, as high-priest, entered the Temple on the Day of Atonement, received therefore announcement of John’s conception in September; six months later Christ was conceived, i.e. in March, and born accordingly in December.” (source)
“The Church, on the other hand, after changing the day of rest from the Jewish Sabbath, or seventh day of the week, to the first, made the Third Commandment refer to Sunday as the day to be kept holy as the Lord’s Day. The Council of Trent (Sess. VI, can. xix) condemns those who deny that the Ten Commandments are binding on Christians.” (source)
One of the most powerful influences working in favor of the truth.
The greatest triumph of Christian science in the English tongue.
A model reference work.
—London Saturday Review