Father Robert Spitzer's recent commentary in the National Catholic Register establishes that generative AI is not intrinsically evil but demands prudential restraint. For Catholic Christian clinicians, that framing opens a precise question: where does legitimate use end and clinical abdication begin? The answer turns on what therapy actually requires of a human person.
A new biography of Cardinal Sigitas Tamkevičius, SJ, recounts how a Jesuit priest edited an underground Catholic publication in Soviet Lithuania and survived six years in a strict-regime labor camp without surrendering his interior freedom. The account raises a question that extends well beyond Cold War history: what does it reveal about a person that no administrative coercion could dissolve his sense of purpose?
A McGrath Institute report finds that 22% of U.S. bishops would ordain men with deeply rooted homosexual tendencies, a rate far above that of seminary rectors, formation directors, and vocation directors. The gap is not merely statistical — it reveals a broken chain of accountability in priestly formation that the 2005 Vatican Instruction was designed to prevent.
Father Robert Spitzer's recent commentary in the National Catholic Register establishes that generative AI is not intrinsically evil but demands prudential restraint. For Catholic Christian clinicians, that framing opens a precise question: where does legitimate use end and clinical abdication begin? The answer turns on what therapy actually requires of a human person.
A new biography of Cardinal Sigitas Tamkevičius, SJ, recounts how a Jesuit priest edited an underground Catholic publication in Soviet Lithuania and survived six years in a strict-regime labor camp without surrendering his interior freedom. The account raises a question that extends well beyond Cold War history: what does it reveal about a person that no administrative coercion could dissolve his sense of purpose?