Political Theology

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

While Orthodox Christianity lacks the historical tradition of just war theory to criticize war, it does have a theological resource it could draw upon to condemn Russia’s invasion of Ukraine: personhood.

In We the Fallen People, Tracy McKenzie takes on the conviction that the moral intuition of the American electorate is the basis for our democratic flourishing. This belief is summarized in the phrase, “America is great because she is good.”

Someone like me who once lived in a totalitarian society finds it surprising and troubling that so many American churches have defined their mission as “to work for peace and justice in our world” but have neglected the defense of freedom as an essential part of their public ministry.

If we leave religion out of our national conversation, we end up with a vapid conversation that doesn’t address the deepest realities that move most of the people in this country.

As we remember Archbishop Desmond Tutu, we should, amongst many others, also remember the great Reverend Beyers Naudé.

Either Catholics consider the genius and limits of both Charles De Koninck and Jacques Maritain, or they disregard them both. The latter is unacceptable, given that surrendering the genius is too high a cost.

“As one might expect, for some, MacIntyre’s proposition to retire the concept of human dignity rang some alarm bells.”

Melissa Florer-Bixler is angry, and she wants her fellow Mennonites to get angry, too. At least, that is the professed premise of her book, “How to Have an Enemy: Righteous Anger and the Work of Peace.”