The Vocations of Woman: The Feminism of Edith Stein 

If our society is to answer the question “What is a woman?” we will have to think more about how women can integrate their professions with their femininity, without stifling it, and about the value of the virtues that women on average exemplify better than men. Considering Edith Stein’s thoughts on these questions is an excellent way to start.
Few instances in the life of Christianity’s founder exemplify his rejection of the use of force, even against those who break faith, than his treatment of the greatest apostate from Christianity, Judas, whose betrayal Christians remember today
Tom Holland raises many important questions about the connection between Christianity and contemporary Western civilization. All Westerners, be they Christian or not, would do well to consider his insights.
If religious believers want to protect politics from atheistic materialism, their political theory should presume at least that God made human nature good and free, and that evil comes rather from our misuse of nature. Genuine liberalism, Augusto Del Noce argues, is such a theory.
In his book All One in Christ, Edward Feser provides a succinct but comprehensive treatment of Critical Race Theory, its logical flaws and lack of basis in social science, and the Catholic Church’s alternative solution to racism: love for each person as made in God’s image and purchased by the blood of Jesus Christ.
Francis of Assisi teaches us that those who want to embrace the joys of this life must also embrace suffering. Our forgetfulness of this truth could explain the current crisis of our civilization.
In his impressive 2020 book, Carl Trueman rightly exhorts readers to solidify their commitments to God and moral truth in a world of “expressive individualism.” But by reading human nature through the Marxist-Hegelian lens of Alasdair MacIntyre and Charles Taylor, he undermines the true individualism at the heart of the ethics that he wants to defend.
Augusto Del Noce’s The Problem of Atheism refutes the pessimistic notion that “in every philosopher, from Descartes onward,” “the history of philosophy is a process of secularization.” Although Descartes perhaps enabled rationalism’s rebellion against Christianity, his intended project was quite the opposite. He meant to preserve Christianity’s distinctive and closely related commitments to freedom, transcendence, and human dignity.
Reason cannot become right reason unless the will is in love with the Truth; intellectual formation requires moral formation. And yet, as my previous essay argued, the university—the teacher of the intellect—cannot impart moral principle of itself. Moral communities, therefore, naturally complement the university’s work. But still more beneficial to the university is the moral witness of each person.
University education is only indirectly related to the moral life. We should seek moral formation, but if we expect universities to form our character directly, we will be disappointed. We will also undermine the university’s ability to fulfill its proper mission: to form the intellect and, as John Henry Newman envisioned, to prepare students for the world.
The greatest enemy of our freedom, which we all must confront, whether we live under a totalitarian regime or in a free society, is our deep-seated tendency to create and cling to a simplistic, false notion of our identity.
Without a revelation from God to confirm that man’s end transcends this world, politics will dominate our life and make hell on earth. But in its proper place, politics can do great good. As Fr. James Schall reminds us, the “abiding problem” of the “political enterprise” is to grasp this “limit of politics.”