We have posted before about the late scholastics: The late scholastics, universal human rights and discrimination and other posts on this blog on human rights, globalisation, interest and property rights have incorporated their profound impact.
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It is sometimes tempting to think of Catholic social teaching as being based in political philosophy, informed, of course, by aspects of theology, whilst forgetting the transcendental aspects of our faith. We cannot, though, divorce any aspect of Christian endeavour from our understanding of God, the Christian mysteries and the incarnation. This includes consideration of the social teaching of the Church. However dark some aspects of the world are today, a light shines in the darkness! In that context, I thought that Fr. William Massie’s sermon at Christmas was an appropriate post on this blog. Fr. William is Catholic Chaplain at the University of Hull.
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It appears so simple: whoever believes he holds the truth is a threat to freedom. Or, as was stated in Centesimus annus by John Paul II: “…those who are convinced that they know the truth and firmly adhere to it are considered unreliable from a democratic point of view since they do not accept that truth is determined by the majority, or that it is subject to variation according to different political trends…” (Centesimus Annus, 46).
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In this post, Maria Power of the Las Casas Institute for Social Justice, University of Oxford, looks at the conflict in Northern Ireland through the lens of Catholic social teaching, drawing on the important research in her new book Catholic Social Teaching and Theologies of Peace: Cardinal Cahal Daly and the Pursuit of the Peaceable Kingdom, available from Routledge.
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Pope Francis discusses ecological virtue in Laudato si and provides illustrations of what it might be, in many cases very beautifully; however, he does not provide a systematic account of ecological virtue. That is the aim of this article based on the virtue scheme of Saint Thomas Aquinas. As a prelude to that, it should be noted that all the world religions and many environmental organisations speak in similar terms.
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One of St. Mary’s University’s core values is “generosity of spirit”. In this post, Francis Davis reminds us that we should take those with whom we disagree seriously rather than dismiss them. That way, we might all grow in knowledge and wisdom.
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I read the previous two posts on this blog with great interest, and I welcome this opportunity to bring a theological perspective to bear on some of those discussions. In this piece, I want to discuss a passing comment from Trevor Stammers’ post, in which he acknowledges the necessity of employing utilitarian reasoning when faced with the ethics of triage. This acknowledges situations whereby an ethical philosophy considered woefully problematic in normal circumstances, might be permitted due to the extreme complexity at play.
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It seems slightly strange to be posting on this blog in the middle (or, perhaps, at the beginning) of a global pandemic and national emergency about a subject which is not coronavirus. All intellectual and political discussion seems to have converged on that subject. Nevertheless, for those interested in other news, views and topical discussion based in Catholic social thought, we shall continue this blog on a range of issues, though next week we shall look at some aspects of the corona virus crisis.
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The term “Catholic social thought” would normally bring about discussion of issues related to politics, social and welfare policy, overseas aid and climate change, to name just a few well-trodden contemporary topics. Schooling is often thought of as a topic separate from Catholic social teaching, perhaps because of the large volume of distinct work produced on this topic by dioceses and the Vatican. However, the same issues apply to schooling as apply to (for example) healthcare. There are questions of the policy framework we should have for its delivery (the Church teaches that Catholic schools should not be discriminated against, as compared with state schools, when it comes to funding); who has responsibility (the principle of subsidiarity applies); how we should ensure that all children have an adequate education; and so on. This short piece will sketch out two further ways in which Catholic social thought could profitably influence the global networks of Catholic schools.
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This week’s blog post is a non-Catholic perspective, but on a question which is frequently raised by Catholic commentators on social issues.
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