Sanctifying Time
Recovering the Church’s tradition of regular and recurring religious practices throughout the day and in the course of the week, month, and year is not just folklore. It responds to a basic human need.
Recovering the Church’s tradition of regular and recurring religious practices throughout the day and in the course of the week, month, and year is not just folklore. It responds to a basic human need.
Invoking the sex abuse scandal as a reason to keep children from Confession is an argument that doesn’t hold up to scrutiny.
I admit a certain ambivalence about organizing a document around “human dignity” because I am unsure we’ve adequately prepared the ground to support that discussion, especially with non-Catholic circles.
The logic behind not scheduling confessions in the Paschal Triduum is based on an anachronistic reading of liturgical history irrelevant to contemporary pastoral practice and needs.
The Church does not think “virtual” participation is “real participation” in the way the Church understands it.
In the wake of the Alabama Supreme Court IVF-related decision, Democrats want to glom onto this ruling to push abortion-on-demand while Republicans seem to be declaring their love for in vitro fertilization in the hope of not being controversial.
The distribution of ashes in the context of the liturgy points to the deep union of liturgy with all sacramental life, including blessings.
The advent of Physician-Assisted Suicide sets out the question squarely: Do we now consider death is legitimate “treatment,” a form of “healthcare”?
The importance of January 6th as the Feast of the Epiphany has been lost due to the events of three years ago as well as the moving of the feast to a convenient Sunday.
The fact that Catholics are questioning attending Mass two days in a row is a sign of how far we’ve fallen.
Modern ethics has gotten so ridiculous it’s become impossible to parody.
Local communities need real local roots, not local franchises of global corporations.
There are a whole host of questions that can be raised to show the inconsistencies of those who advocate for young people to gender “transition.”
Our Lady appeared but once at La Salette but her message had a strong moral content, even if it might perhaps not register as such to moderns.
It is good for people to work together. It is good for people to get out of their beds, bedrooms, and houses to associate with different people for part of the day in order to do something, maybe even something creative.
Since “welcoming” is a contemporary obsession of some ecclesiastics, and Vatican II instructed us to better ground our theology in Sacred Scripture, we can profit from examining John the Baptist’s approach to “welcoming.”
The word “Eucharist” itself literally means “thanksgiving.” So why does thanksgiving seem ever more removed from our celebration of the Eucharist?
Our nation’s elites demand religion be pushed to the corners of society, given little voice and fewer rights.
Enforcing the small laws can lead to a reduction of violations of the big laws, not on the basis of “broken windows” theory but a Catholic theology of sin.
What can Catholic moral theology tell us about the rightness—or wrongness— of affirmative action?