Dr. Michael P. Barber of the Augustine Institute debunks multiple misconceptions that people often have about the Bible.

Fr. Anthony Giambrone, OP presents a view of Jesus and the historical critical method that is consonant with Church teaching.

Erick Ybarra discusses three famous episodes of papal failure and how to reconcile them with Catholic teaching on the papacy.

New Testament scholar Matthew J. Thomas and Catholic Apologist Gary Michuta discuss the case for the Catholic canon of the Old Testament from their respective approaches.

Michael Licona discusses why there are differences in the Gospels based on ancient writing conventions. He also touches on inerrancy and his forthcoming book.

Fr. Thomas Crean, OP and Erick Ybarra defend the Filioque on philosophical, historical, biblical, and theological grounds.

Suan explains the problem with "historical retrieval" as stated by Gavin Ortlund in this 5-minute case for Protestantism (2:43): "And to be sure many contemporary Protestants do have a shallow historical consciousness. But Protestantism as such is nothing other than an effort of historical retrieval. The magisterial reformers appealed to the church fathers just as much as, and sometimes more than, they appealed to scripture to oppose what they saw as the novel accretions and innovations of the medieval west." In short, historical retrieval eventually became the extreme secular form of the historical critical method.

The Cordial Catholic (Keith Little) shows that although Jerome taught that presbyters and bishops are equals, Jerome also shows that the apostles universally decreed that one bishop-presbyter should be placed over the other bishop-presbyters. In other words, the monarchical episcopate, the structure of the Catholic Church, has its origins in the apostles.

Alan Fimister, an atheist convert to Catholicism, argues that the Protestant reformation led to secularism.

Suan summarizes his position on Nicaea II and further defends his thesis. He shows that Nicaea II is simply silent on whether or not the apostles venerated icons like the 8th century iconodules. That's not the way of reasoning at the Council. Moreover, Suan explores the forgeries used at Nicaea II, finding them to not endanger any central teachings of the Council or his thesis.