fbpx
Search Results For:

Search Results for: social justice – Page 9

Civic freedoms come hand-in-hand with responsibilities. Ayaan Hirsi Ali has the right to criticize Islam, but she fails to fulfill her responsibility to do so without resorting to sensationalism and overgeneralizations.
The pro-life movement has won a great battle by convincing the American public that an unborn child is a person. But that is not enough. Now, we must make an ethical argument against the horrific injustice of abortion.
In most cases, Catholic social teaching provides the correct principles for resolving complex social and economic questions, not specific policy requirements. Nathan Shlueter reviews Sam Gregg’s new book in the voice of Paul Ryan.
A new book of essays by 45 American Muslim men provides a timely response to popular anti-Shariah rhetoric by showing that American Muslims love their country and their fellow citizens.
By showing the triumph of the therapeutic over the orthodox in American Christianity, Ross Douthat’s latest book gives Americans on both sides of the political divide much to consider.
Do pro-lifers care about life after birth?
Liberal intolerance is rooted in a secular disregard for the dignity of individuals, coupled with the veneration of Progress and the belief that liberal ideologies can’t win in public debate.
In an address delivered on October 17, Archbishop Charles J. Chaput stated that ''Prof. Douglas Kmiec has a strong record of service to the Church and the nation in his past. But I think his activism for Senator Barack Obama, and the work of Democratic-friendly groups like Catholics United and Catholics in Alliance for the Common Good, have done a disservice to the Church, confused the natural priorities of Catholic social teaching, undermined the progress pro-lifers have made, and provided an excuse for some Catholics to abandon the abortion issue instead of fighting within their parties and at the ballot box to protect the unborn.''
The natural law account of parental rights is a substantively robust and reason-based position—one that must be defended for all Americans of all faiths and shades of belief.
Ten things I’ve learned from Rerum Novarum after thirty years of teaching it 
Sound religion overcomes and cures pain and suffering when it can justly be solved, but sound religion notes the inevitability of suffering, the moral inadmissibility of some “solutions,” and does not think pain renders a good life impossible. Suffering can be redeemed and caught up into a pattern of goodness, beauty, and purpose; even into a flourishing life.
To say that a bishop may rightly engage in political discourse—particularly on matters touching religious liberty—is not to deny the risks. The danger is real: that the Church will be seen as merely another “stakeholder” in public life, her sacramental character blurred into mere “advocacy,” her religious mandate mistaken for partisan ambition.
Keeping the person at the center of concern maintains our focus on his or her good rather than on our own fears and insecurities. And, each time we practice accepting another in the fullness of their fragility, we come to a healthier, more honest acceptance of ourselves, too.  
Regressing to patriarchy’s more material view of the family will only exacerbate our culture’s spiritual challenges.
So long as the military permits the use of transgender pronouns, it has two basic choices: require their use or leave that use optional. Either choice has consequences for military readiness, given aspects of American society in general and military culture in particular.
Francis was much more interested in solving pastoral problems than in theological doctrines. But his responsibility was to safeguard the Church’s doctrine and to cherish and promote its theological reasoning. It is a cause of enduring sadness that he failed to do so.
We get truth in Feser's essay, but what is needed is “caritas in veritate in re sociali.” To write about how we ought to treat migrants and emphasize our rights while neglecting the emphasis of Scripture, and deemphasizing what Catholic Social Thought emphasizes, is to lose that intimate connection of love in truth.
Although Feser is right to emphasize the need for prudence, he relies on an essentially relativistic notion of prudence—one in which objective moral principles only get us so far, and the rest of the work is done by prudential judgment in a personal realm of mere “difference of opinion,” shielded from objective moral scrutiny.
Wise and just statesmanship would help steer this war to a cessation by providing the security guarantees that Ukraine needs, and by making clear to Russia that Ukraine’s independence and sovereignty will be defended.
Sledgehammer approaches fail Jewish students because they conflate accountability with retribution, often leaving the innocent to bear the brunt of the fallout, like blameless bystanders caught in crossfire.
Political actors of all stripes fail to honor principles of public justification and mutual respect when they try to shame, bully, or force their opponents out of the public square. Movement progressives ought to remember this, and ensure that their political activities uphold such norms—even for those whose views they might find profoundly objectionable or immoral.
The Constitution’s grant of citizenship cannot be a function of Congress’s immigration laws, let alone of a president’s executive order written on the basis of those laws. Only a constitutional amendment could unsay what the Constitution conclusively says on that question: born here, citizen here.
For John Paul II, the category of “person” relates to everything that matters to the human being. His pontificate, to my mind, is best understood as the pontificate of the person.
While progressive Catholics conclude that Vice President Vance and other Catholic defenders of administration policy are flatly at odds with Church teaching on immigration, I will argue that that is not the case. Indeed, it is clear that Vance is not only well within those boundaries, but is in fact on much stronger ground than those who advocate a virtually “open borders” position in the name of Catholicism.