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Joseph McCabe (1867-1955) was a Catholic priest and scholar who abandoned his faith in the 1890s and later became a very prominent secular activist. He published over 250 books and pamphlets, covering a wide range of genres, including history, politics, biography, and popular science.

Joseph McCabe's study of papal history is unusual in that he takes a hostile view of the Roman Catholic Church in general, and of the papacy in particular. Raised as a Catholic, McCabe was ordained as a Franciscan priest in 1890, but by 1897 had abandoned both the priesthood and the Catholic faith and was in the process of establishing himself as an ardent secularist. He published over 200 books, many of which were critiques of the history and contemporary activities of the Catholic Church.

This book explores the position of the Church and the Papacy at the end of the First World War. It is a synoptic presentation of the material discussed in much greater detail in his later works, Crises in the History of The Papacy (1919) and A History of the Popes (1939).

In regard to Christianity and, especially, Catholicism, Joseph McCabe was one of the most learned atheist writers of the 20th century. McCabe was a former Catholic priest, fluent in Latin and several other languages, who had taught philosophy and ecclesiastical history in a Catholic university. During his lifetime he wrote hundreds of books and pamphlets, and translated dozens of others, on various aspects of science and history, and a great many texts on religious topics.

Joseph McCabe was one of the most learned and prolific of atheist writers. In his earlier life, he had been a Catholic priest, fluent in several languages, who taught philosophy and history in ecclesiastical colleges. He wrote over two hundred books and pamphlets and also translated a number of significant texts.

It is said that there is no-one more zealous in a cause than an adult convert. A notable example of this was Joseph McCabe, whose conversion was not to a religion, but from religious faith to secularism. Ordained as a Franciscan priest in 1890, and later recognized by the Catholic Church as an able scholar and teacher, by 1897 McCabe had completely lost his faith and had left the priesthood. He became a very active secularist, delivering thousands of public lectures and publishing over two hundred books on a wide range of religious, historical and scientific topics.

In this short history, scholar of religion Joseph McCabe explores the nature and development of witchcraft as an alternative religion fundamentally opposed to Christianity. He examines the inevitable persecution of witches by the established church, and describes how the development of the Enlightenment movement eventually led to the end of the practice of witch hunting.

In a short and clear account of the development of the European worker since the days of Roman slavery, secular scholar and historian Joseph McCabe sets out a savage indictment of Christianity and its industrial philosophy.

“The history of Satan, prince of the demonic world, is the story of one of the weirdest of man’s illusions,” writes McCabe. In this text, McCabe treats the devil essentially as a creature of folklore, originating in prehistoric times. He demonstrates how the influence of belief in the devil has dwindled dramatically with the spread of scientific investigation and rationality.

Most organized religions have a major focus on the afterlife and offer methods for obtaining salvation—the process of ensuring that devotees will enjoy eternal bliss in the next world. In this pamphlet, skeptical scholar Joseph McCabe presents his objections to claims of the existence of the soul and of heaven and hell. In McCabe’s view, the desire for immortality is a notable example of wishful thinking; the guiding rule of nature is death, not eternal existence—though we may wish it.

This pamphlet is a typical example of Joseph McCabe’s grasp of history, and of his hostility to organized religion. McCabe explains here how, with the spread of education, attachment to organized religion will inevitably decline. He also examines the trends in psychology and the influence of their application to the study of religion.

This pamphlet offers a condensed history of Europe between the fall of the Roman empire and the twelfth century. The author’s profound anti-clerical bias becomes apparent as he explores the influence of Christianity on a world in which order was maintained by the imposition of violence, and in which the general populace was kept in a state of ignorance and serfdom. He supports his conclusions with quotes from his own translations of documents of the period.

In 1947, when this pamphlet was written, the ghastly memory of the Holocaust was fresh in the public mind. The author explores this climatic catastrophe of racial persecution to reveal it not as an anomalous occurrence, but rather as the evidence of a form of institutionalized prejudice which had operated for more than a millennium. “Humanity,” McCabe argues, “will enter into full and friendly cooperation only when the myths disappear and pure humanism is the base of man’s standard of conduct.”

Joseph McCabe was a notable antagonist to all forms of organized religion. In this essay, he offers brief and incisive critiques of some major non-Christian religious systems.

Many have claimed for Freemasonry a heritage that has been traced to biblical times and involved many historical celebrities. In this acerbic essay, religious scholar Joseph McCabe reveals that this tradition actually commenced with the guilds in the Middle Ages, and that it inevitably attracted the hostility of the Catholic Church because of its populist and atheistic leanings. He also shows that Freemasons were significant players in the struggle for democracy which eroded the power of popes and princes.

Much of the writing by secular scholar Joseph McCabe was devoted to the de-mystifying of organized religion. In this trenchant essay, McCabe seeks to disprove the assumption that the religious instinct in humanity was evident from the earliest days of civilization, and that the search for spiritual revelation was one of the primary activities of primitive societies.

Sure, men fight for their beliefs, their country, and their ways of life. And often times the battles are hard fought and devastating. But more often than not, the outcome is decided by who has the better gear.

In the opinion of secular scholar Joseph McCabe, the teaching of Jesus was “almost entirely ethical”. He contends that the dogmatic pillars of organizational Christianity, such as original sin, the atonement and the divinity of Christ, were not part of Jesus’ message and originated with Paul. He also discusses the interminable and insoluble disagreements among theologians over the following two millennia. In conclusion, he expends particular vitriol on the institution of the priesthood, of which he had himself been a member in his younger days.