Secularism and Modernity
Engagement with vexing questions is part of the life of a pilgrim church. It is strangely un-Catholic to assert that doctrine does not and cannot change.
Editors Paul Reitter and Chad Wellmon contend that Nietzsche’s impassioned critique of 19th century education sheds light on the decline of education in the 21st.
Konrad Jarausch's history of Europe's recent past pursues a fundamental question—what is modernization? And is modern progress liberating for all, or still "dark"?
In Ta-Nehisi Coates’s interpretation of race in America, hope doesn't fit into the narrative—something James Baldwin, to whom he's compared, wouldn't leave out.
John Boyne’s new novel pays attention to the circumstances of priestly life in real-world Catholic Ireland, asking: How does one be a good priest under suspicion?
Anahid Nersessian argues that Romanticism dramatizes the “desirability of constraint.” Her book on how British Romantics imagined "utopia" powerfully does the same.
Current students are taught by lay people. Our teachers were Benedictine monks, and teaching only begins to describe the role those virtuous men played in our lives.
So this, I realized as I watched, was still a church of surprises. Vatican II lived on. A weight accumulated over thirty-five years dropped from from my shoulders.
Francis has introduced the possibility that the spotlight of moral judgment can can be shone back on those who make the judgments, and on their very act of judging.
Judas takes hold of Christ, pressing himself on him: arm, beard, lips. A soldier in gleaming armor goes for Christ’s neck. A young man flees: John the Evangelist.
In "Christian Human Rights," Samuel Moyn concedes that the modern human-rights movement is untethered from its Christian origins. Is this something to worry about?