By the end of that first week our operations shifted and many of our staff, including myself, were set up in a senior center in Queens getting ready to boost our food distributions and our senior grab-and-go grocery bags. During that week we began to anticipate two major developments of this pandemic: the public health crisis and the ensuing economic hardship.
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.
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.