Our problem, most fundamentally, is with liberalism's view of the nature of morality, of man, and of freedom, and its flaws in these areas are deadly. 

Christ asks us to comfort and console one another. Not to be naively confident or combative. Humble solidarity strengthens and nurtures our faith.

The Catechism, today, shows more about the distortions of Catholic intellectualism than a failure by the Church to teach the truth.

Attacking liberalism, for Americans, feels a bit like attacking your mother: it is the set of political ideas of the Founders. 

It's impractical to send all priests to poor countries. But the call to radical evangelism exists even in the heart of the richest country on earth.

Francis's teaching on capital punishment represents a discontinuity in the life of the Church. But one that highlights a deeper continuity.

Let's establish in the United States a standing, monastic seminary for the formation of prelates. 

A "law is violence" approach is anti-intellectual, anti-Western, and certainly anti-Christian since it reduces man's highest good and moral flourishing to the sum of his basest desires for self-preservation. 

We believe there's a secret option, that there are better political instincts than those that have been tried before.

Catholics in America have a special role to play, by informing an important virtue without falling into its excesses.

We're tempted to hate the other as a way of loving ourselves and our causes. That makes the hatefulness and the exaggeration feel virtuous.

We're all victims, and enablers, in a culture of addiction that's endemic to Christians as much as anyone else.

What good happens in spite of my shortcomings, because of my nature, isn't an accident, but a participation in God's life, and in his design for fatherhood.

The popes remind us that libertarian regimes create their own victims, and that we have social and political responsibilities toward them.

The affront of neo-Pelagian truths is that they replace the life of grace in favor of the quick seduction of knowledge, which if we only had access to, we would be more like God.

The present moment, both for the Church and for humanity, is one that we should entrust a bit more to "jesuitical" brilliance.

Love for ourselves is a duty, not an option, but so is love for those around us, for our societies, for all of humanity, and for the creation itself

The “Yes” victory illustrates a new, sinister rending of human being-ness from any hope for moral objectivity.

The cure to materialism is equally caustic. It affects our scientific mind, and even dimensions of our apparent psychological well-being.

In a world where the millennial seek their place and woke means, I suppose, being "really aware," confession works as the sacrament that brings us back to our calling in the present moment.