In a recent episode of The Word on Fire, Bishop Robert Barron examines Marxism and its relationship to Catholic social teaching. Although rightly pointing out some of the contrasts, Barron neglects the ways Catholic social thought has benefited from dialogue with Marxism.
The Second Vatican Council’s Declaration on Religious Freedom Dignitatis Humanae proposes that humankind’s search for truth ought to take the form of dialogue, a reflection of the dialogical relationship between God and humankind.
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.
The Senate resolution calling for an end to US military aid to Saudi forces in Yemen is a rebuke to both the Trump administration and Saudi Arabia justified by just war principles.
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.
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 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.