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).
The ongoing government shutdown comes with significant personal cost to government workers and harm to the public good. It is a tragic reminder of the dignity of government work and its contribution to the common good.
President Donald Trump has engaged in false rhetoric about the migrant caravan making its way through Mexico, appealing to the narratives many Americans hold about foreigners and migrants. Christians must appeal to a counter-narrative of welcoming and hospitality that better accounts for the facts.
Giovanni Battista Montini’s chaplaincy of the Italian Catholic Federation of University Students transformed him from an academic in retreat from the world to a confident Christian witness against fascism.
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.
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 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.