I was recently asked to say what my favourite Bible passage was. Without much thought, I said the first chapter or so of Genesis. The reason I gave is because we can sideline these chapters. Catholics might think: “ah yes, the creation story; that did not really happen; let’s leave that to Jehovah’s witnesses and move on to the second chapter of Matthew.”
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On the website www.catholicsocialthought.org.uk, there is a set of videos that introduce Catholic social thought and teaching. We continue featuring those videos on the blog with the video on Principles of Catholic Social Thought and Teaching which focuses on the four pillars of human dignity, the common good, solidarity and subsidiarity. These are also available in Portuguese .
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I thank you for the opportunity to address you for this lecture in honour of Brother Jack McArdle. I thank you for your pro-life work and the constancy with which you have alerted your members to the dangers of legislation against life in England and Wales, Scotland, Ireland and the other islands of Jersey and the Isle of Man. I thank you for your prayers and actions in contacting MPs and Peers and highlighting concerns of the developing legislation.
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On the website www.catholicsocialthought.org.uk, there is a set of videos that introduce Catholic social thought and teaching. These will be featured on the blog over the coming weeks. These are also available in Portuguese .
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This article does not address the risks or dangers of artificial intelligence – that subject is covered in multiple places. Nor will it go into the questions that fascinate me as a philosopher: the nature of intelligence, consciousness, self‑awareness, etc. Instead, it will address an important practical topic. I will reflect on how AI can serve humanity and the Church.
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“The Polycentric Republic”, published this year by Routledge, shows how modern ideas of governance neglect the interests and prerogatives of non-State associations and legitimate an imposing sovereign state that jeopardizes the freedom and integrity of communities and associations. In the book, David Thunder invites us to reimagine civil order in a way that is more friendly to the diverse interests and prerogatives of non-state communities and organizations, from churches, schools, and universities to farming co-ops, businesses, villages, and towns.
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Richard was the founding director of the Centre for Enterprise, Markets and Ethics. He was a visiting professor in the Business School at St. Mary’s University. He made a number of contributions to the life of St. Mary’s, including organising high profile events involving academics, business leaders and policy thinkers. He also guest lectured on the MA in Catholic Social Teaching.
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Providing Christian commentary on the recent budget is not especially easy. There was a measure to remove the two-child cap on Universal Credit payments that was welcomed by many Christians. But the rest of the budget was really a collection of bits and pieces as well as deferred tax rises on which it is difficult to provide a Christian analysis.
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Why should Catholics work to nurture the natural environment? The answer to this It is part of our Christian calling. The teaching of the Church has been clear from the earliest times. In the book of Genesis, it is stated at the end of the creation story “And God saw everything that He had made, and behold, it was very good.” If God proclaims His gift of creation to be good, then we have a responsibility to care for it and use it appropriately.
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The topic of fraternity was covered in a post shortly after the death of Pope Francis. It is worth revisiting, especially following Pope Leo’s apostolic exhortation Dilexi te, though this was drafted before that document was issued. The starting point for this post is the question “how might Catholic social teaching affect our everyday lives?”. In particular, I want to consider how it might affect all our everyday lives, not just those involved, for example, in political lobbying.
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