Victories can be devastating when they come at bitter cost. Yet both our losses and our costly victories are put into a new perspective when we take refuge in and receive the bread of God.
Nathan’s courageous condemnation of King David’s sin is a timely example of court prophecy faithfully performed.
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.
The story of David and Bathsheba is a story of power’s corruption and of the cover-ups of abuse—a story with considerable resonance in our own day.
The power of state in both Greco-Roman times as well as today hinges upon a hierarchal power structure. Jesus, however, calls us to compassion in a horizontal social structure.
The Prophet Amos employs the plumb line as a powerful metaphor for justice in society.
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 a modern political milieu where leaders are choosing strength over heart, 2 Corinthians 12:2-10 reminds us of Paul finding his strength through weakness.
The clear distinction between the Christian works of mercy and generic social activism and charity work is often forgotten, leading to a fraught relationship between them and the Christian gospel message. In 2 Corinthians, the Apostle Paul offers us a better way.
Christ is the Lord of the storm. We can leave fear behind and cross over to the other shore.
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.
In a world awash with weapons of death, perhaps it is time to focus on the trust we have in guns and violence and threats of violence, in whatever form. Psalm 20 might be a good place to begin.