Hundreds of Catholic theological ethicists from around the world recently gathered in Sarajevo, Bosnia, a city that embodies many of the ethical crises of our world today.
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.
Our position is that recourse to armed force can only be justified as a last resort.
I suspect that, until the character of our culture has changed, individual apologies will continue to be insufficient and inadequate.