Exploring how religious and secular forces interact in the modern world.
According to his detractors, Francis, in addition to “downplaying” the Church’s condemnation of abortion, failed sufficiently to condemn so-called sexual sins.
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The U.S. Catholic community—numbering 53 million self-identified Catholic adults, or roughly one-fifth of the U.S. population—is complex and layered (as is the phrase “opposition to Pope Francis”).
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In the twenty-first century, the island’s churches have, at least haltingly, begun to reckon with their sins of sectarianism and abuse.
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What does it mean for Jesus to be materially and physically supported by land soaked in the blood of enslavement and genocide?
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Katongole listens not only to the stories people tell, but listens for the patterns enfolded within them, and the larger tapestry those patterns make up.
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The affective, even queer way Maritain and Massignon carried themselves is “modern” in a sense because modernity creates space for the perpetuation of hegemonic norms as well as their subversion.
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The story Moore tells of these boundary-dwelling thinkers underscores the necessity to resist facile reliance on gender, race, and nation as stable categories by which to understand the fluidity of the modern period and modern identities.
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By bringing Moore’s insights to their work, these contributors open up space for thought that break through the modern boundaries of nation, discipline, and thought.
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We too need to come out from behind the curtain and frame the “so-what” of our story not just in terms of scholarly debates, but with careful attention to what our story can illuminate about the human condition.
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A Twentieth-Century Crusade reveals just how closely the civic components of Catholic internationalism imitated aspects of its Communist rival—or, more precisely, of Communism as it was imagined in Rome.
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