Matthew Shadle

Matthew A. Shadle is Associate Professor of Theology and Religious Studies at Marymount University in Arlington, Virginia. He has published Interrupting Capitalism: Catholic Social Thought and the Economy (Oxford, 2018) and The Origins of War: A Catholic Perspective (Georgetown, 2011).

Essays

The ongoing sexual abuse crisis has damaged the Catholic Church’s credibility as a witness to the Gospel, but the church should not abandon its social witness. Rather, it must re-think its approach.

Senator Elizabeth Warren’s proposal to include worker representatives in corporate governance introduces into U.S. public discourse a concept that has consistently been favored by Catholic social teaching.

Pope Paul VI’s 1964 encyclical Ecclesiam Suam is largely neglected in contemporary theological discussions, but ought to be an important resource for Catholic political theology.

By undermining collective bargaining in the public sector, the Janus case dangerously prioritizes individual freedom at the expense of the common good. Catholic social ethics must take this opportunity to articulate a vision balancing individual freedom and the common good.

In Catholic circles, or even in the broader Christian community, there has been virtually no discussion of the ethics of cyber warfare. Does the Christian just-war tradition have anything to say about cyber warfare? Before any such discussion can take place, however, it is crucial to have an understanding of what we even mean by cyber warfare.

The Vatican’s new document Oeconomicae et pecuniariae quaestiones renews the call for greater regulation and more transparency in the global economy, ten years after the financial crisis.

The concept of the common good, so central to Catholic social ethics, provides a hopeful way to integrate these concerns for both structural factors and agency into an ethical framework for thinking about migration.

The economic crisis of 2007-08 contributed to an increasing sense of disillusionment with the mainstream economic thinking of the left and particularly of the right, and as a result a number of heterodox ideas and traditions have gained renewed interest. This disillusionment has led to a great deal of ferment in Catholic circles in particular because Catholic social thought offers an intellectually rich tradition of thinking on economic issues that does not fit easily into mainstream categories.