In 2002, John Paul II addressed the Pontifical Academy of Sciences at the beginning of its plenary session with “The Cultural Values of Science.” Eighteen years later, the truth of his words still resonates:
University of Notre Dame's Professor Carter Snead explains the secular versus Catholic view of the human person. Professor Snead answers questions such as "What is a person? and "What is the fundamental disagreement between the Catholic and secular view in social ethics?"
The news has featured human connectivity in seemingly endless variety lately—from discussing the negative effects of social distancing and quarantines on our mental health to the creative ways people are reaching out and staying in touch.
Most of us have met “the guy who knows everything”—meaning, the guy who claims to know everything. He’s the boss who can do no wrong, the bore at parties who has a strong opinion about all subjects under the sun, or the political junkie who not only knows the “true contents” of Hilary Clinton’s deleted emails, but also knows “who is really running the world.”
The good folks here at Magis Center were gracious enough to suggest that I become a more regular contributor, so I’m looking forward to exploring some exciting topics in the coming months. And, in the spirit of a preliminary entry, I’d like to address the following, because I hope it will set a positive tone in the discussion going forward.
A review of how we spent the Advent season can be a very humbling experience. We intended to follow a spiritual path summed up by such themes as a journey toward greater love and reflection on Christ’s transformative entry into our world in the past, present and future.Too often, we realize at year’s end that much of our Advent “pilgrimage” could be summarized by a mundane secular image of Christmas preparation—a shopping list we carried through the suburban mall of life, checking off gifts and pleasures for ourselves and others.
Thanks to Paul Nicolaus for a recent review examining scholarly research on the kind of happiness we might experience en route to the office each morning.
In many lists of the deadly sins, vanity is included within the sin of pride. However, some scholars—including the originator, Evagrius Ponticus—kept it separate due to its difference from pride’s lust for power and dominion.
Lust within the context of the deadly sin refers to an intense and inordinate desire for sexual gratification.
One of the unfortunate characterizations of the Old Testament is that it is all about law, while the New Testament is all about grace.