Political Theology

Many Conservatives and Roman Catholics have long supported the social doctrines of Subsidiarity. Yet its reactionary origin suggests it needs an entirely different view of man’s nature.

The purpose of Christian engagement in politics is not to eradicate injustice and evil but to express love towards people and to testify to the goodness of Christ

The Christian challenge is to identify a role for good government to restrain evil alongside other God-given institutions while at the same time establishing robust means to check the evil of government.

Thomism and liberalism are not hopeless enemies: a review of The Christian Structure of Politics: On the De Regno of Thomas Aquinas

From Christianity and Crisis, July 1947: “The beginning of wisdom is to know that God’s will rules His world.” But discerning the end of wisdom is more complicated.

WASPs tended to identify themselves as uniquely positioned guardians of the nation’s heritage. As their cultural influence had begun waning by World War I, their spokesmen resorted with greater ferocity to a crusading mindset to bolster their influence.

Love of country, patriotism, unity, the desire for religious liberty, and the hopes to see the world evangelized ought to mark Christians. Yet, these qualities exist alongside the realities of a fallen world, marred by sin.

Jocelyn Cesari’s latest—”We God’s People: Christianity, Islam and Hinduism in the World of Nations”—will take readers’ full attention. She does not suffer fools, either in style or substance, but those who come with a bit of background and an honest and sincere interest are not likely to find many her match.

From 1945 to 1947 as the United States and Soviet Union moved toward the Cold War, Christian realists writing for Reinhold Niebuhr’s journal, Christianity and Crisis, responded to global dilemmas. Here are five impressions of those articles, along with lessons for today.