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"Weigel, George"
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WHAT UKRAINE MEANS
(The great symbol of this absorption of Ukraine into Russian mythology is the 52-foot-tall statue of the Kyivan prince Volodymyr, who led the conversion of the Eastern Slavs to Christianity, which Putin erected in central Moscow in 2016.) [...]the claim by such distinguished scholars of world politics as Henry Kissinger and Zbigniew Brzezinski-that Russia without Ukraine can be neither a great power nor the center of an empire -is both true and insufficient. A world after the triumph of Putin's efforts to reverse the achievements made possible by the West's victory in the Cold War would be a far worse world for everyone, as the global economic wreckage wrought by Putin's war over the past year should have demonstrated. Public criticism of the war, or of the Russian military's warmaking, has been banned as treasonous. [...]in Arkhangelsk, a nineteen-year-old university student, Olesya Krivtsova, was threatened with a sledgehammer while being arrested for protesting Putin's aggression against Ukraine on social media; she now faces ten years in prison. Putin's war has also exposed and intensified the subordination of the Russian Orthodox Church's leadership to Russian state power, as demonstrated by statements that border on the blasphemous blessing of aggression and murder by Patriarch Kirill of Moscow and All Russia.
Journal Article
THE POPE WE ALL NEED
John Henry Newman, a founder of the reforming Oxford Movement within the Church of England, whose study of church history had led him into full communion with the Catholic Church three decades earlier. [...]were he alive today, Newman would surely recognize that, for all the inroads secularization has made in the past one hundred and fifty years, there are many devout souls in the West: Jews and Christians for whom faith in the God of the Bible continues to inspire lives of decency, honor, courage, and compassion. Above all, it needs moral and spiritual resources that generate loyalty to recognized authorities and allow individuals to actualize their full potential as human beings. The \"world simply irreligious\" that Newman foresaw and that is now unmistakably with us in the sense he intended-a world without readily available transcendent reference points in both personal and public life -is not a world in which human beings can flourish, live freely and nobly, and create communities of solidarity.
Journal Article
ST. JOHN PAUL II: A CENTENARY REFLECTION
To what would have been the stunned surprise of those present that day, the child grew up to be the emblematic figure of the second half of the twentieth century-as Henry Kissinger put it a few minutes after the death of Pope John Paul II on April 2, 2005. In the third decade of the twenty-first century, John Paul's reading of the signs of the times remains a template for understanding our civilization's distempers and rebuilding its moral-cultural foundations. After centuries of intellectual work, a sturdy span was built, and across it walked those who gave Christianity the Nicene Creed and the dogmatic definitions of ecumenical councils such as Ephesus, Chalcedon, and Constantinople III. The Thomistic dimension of this philosophical foundation is apparent when, in the third Athenian meditation, Wojtyla reminds his readers that the God of the Bible is not some super-Being in competition with the beings of this world (the mistake made by the atheistic humanists of the nineteenth century and replicated by the New Atheists of today).
Journal Article
THIS CATHOLIC MOMENT
According to that counter-proposal, the Church should critically engage cultural, economic, social, and political modernity in public debate about the questions of meaning and value that would decide the human future. The countercultural truths of Catholic teaching on the ethics of human love, and the challenge that Catholic social doctrine poses to postmodern understandings of freedom as willfulness, are difficult enough to proclaim; they cannot be proclaimed with any credibility by a Church that fails to discipline itself, whose clergy and laity live freedom as willfulness, and whose leaders' failures lay it open to charges of hypocrisy. [...]there is the truth that a culture that appeals to the basest of our instincts, be it high culture or popular culture, damages the human ecology necessary to make political modernity work. No doubt some will find it not merely ironic but ridiculous to suggest that the Catholic Church is a safe-deposit box of certain truths about the human condition that are essential for the survival and flourishing of civility and tolerance, self-governance and the rule of law, prosperity and solidarity, liberty and equal justice for all.
Journal Article