The Brian Holdsworth Podcast

Joe Schmid's return to the Catholic Church has generated a lot of of backlash from atheists and agnostics online. But how much of that criticism actually engages with his reasons for becoming Catholic?

"When Protestants today decry Catholics for what they claim is paganism… they actually sound exactly like ancient pagans who denounced the ancient Christians for the same thing." Support the channel by visiting: https://brianholdsworth.ca/help

"If you're single and struggle with lust, you need to get married." Support the channel by visiting: https://brianholdsworth.ca/help It sounds biblical. St. Paul does say that it is better to marry than to burn with passion, and the Christian tradition has long described marriage as a remedy for concupiscence. But does that mean marriage actually cures the vice of lust?

How can an all-loving God condemn people to Hell? Support the channel by visiting: https://brianholdsworth.ca/help It's one of Christianity's oldest and most emotionally powerful objections—but part of the problem may be that modern Christians have inherited an oversimplified picture of Hell. The older Catholic tradition, reflected vividly in Dante and developed through scholastic theology, understood damnation in terms of different degrees of guilt, culpability, deprivation, and punishment. Scripture itself repeatedly suggests that not everyone receives the same judgment: greater knowledge brings greater responsibility, different sins have different gravity, and God "renders to each according to his works." In this video, I explore how the traditional understanding of Hell may actually be far more nuanced—and more merciful—than the version most people imagine today.

"Not every man who carries a crozier is a true shepherd." Support the channel by visiting: https://brianholdsworth.ca/help In John 10, Christ warns that some men entrusted with his flock will act as hirelings: enjoying the position of a shepherd but abandoning the sheep when the wolves arrive. Saints such as Augustine and Gregory the Great applied this warning directly to bishops who seek worldly honours, temporal advantages, or personal security rather than the salvation of souls. So how can Catholics distinguish a faithful shepherd from a hireling? In this video, I consider two revealing tests: whether a bishop's leadership produces vocations and whether he is willing to defend the faithful when doing so carries a personal cost. The difference between a thriving diocese and a dying one may have far less to do with consultants, strategic plans, and institutional resources than with whether its leaders genuinely believe in God and trust his grace.

In The Humanitarian Theory of Punishment, Lewis challenged the increasingly popular idea that criminals should never be punished because they deserve it. Instead of treating crime as a moral act committed by a responsible human being, the humanitarian theory treats criminality as a disease to be cured by experts. Lewis warned that this supposedly merciful approach could produce something far more arbitrary and tyrannical than traditional punishment: indefinite confinement, forced psychological treatment, the denial of moral agency, and even the punishment of innocent people in the name of deterring others. Mercy is indispensable—but mercy only makes sense when justice comes first.

Catholic apologetics can sometimes give the impression that every objection has a simple answer. But recent controversies have forced Catholics to wrestle more seriously with teachings that, at least on the surface, appear difficult to reconcile with Scripture and the Church's established tradition. In this video, I examine two of the hardest examples. First, I consider whether Pope Francis's declaration that the death penalty is "inadmissible" can be reconciled with centuries of biblical and magisterial teaching that regarded it as morally permissible in certain circumstances. Then I examine the apparent conflict between the nineteenth-century papal condemnations of religious liberty and Vatican II's declaration that the human person possesses a right to religious freedom. These questions do not necessarily prove that the Church has reversed herself, but they do require careful distinctions, greater humility, and a willingness to admit when newer formulations are confusing, prudential, or potentially in need of reform.

Following the Society of St. Pius X's consecration of four new bishops, the Vatican declared those involved and others formally adhering to the Society to have incurred automatic excommunication. Many Catholics are asking whether these penalties are really binding, whether the Pope acted justly, and whether extraordinary circumstances can justify disobedience.

Modern science was not inevitable. It emerged from a fragile historical chain in which Christianity preserved Greek reason, reconciled faith with philosophy, invented the university system, and cultivated the conviction that the natural world is intelligible because it was created by divine reason.