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?
On August 10, 2026, Massachusetts Governor Maura Healey signed legislation permitting abortion at any stage of pregnancy, joining nine other states and the District of Columbia in removing all gestational limits. The celebration that followed raises a question the political commentary mostly sidesteps: does genuine human suffering justify any means taken to relieve it? Catholic Christian anthropology supplies a precise answer.
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?
On August 10, 2026, Massachusetts Governor Maura Healey signed legislation permitting abortion at any stage of pregnancy, joining nine other states and the District of Columbia in removing all gestational limits. The celebration that followed raises a question the political commentary mostly sidesteps: does genuine human suffering justify any means taken to relieve it? Catholic Christian anthropology supplies a precise answer.
A federal report titled 'Wolves in White Coats' documents that healthcare providers altered billing codes to secure insurance approval for gender procedures on minors. The story raises a question beyond policy: what happens when professional certainty substitutes for truth? Catholic Christian anthropology explains why that substitution is never clinically neutral.
Child-Centered Play Therapy identifies a basic human need: every person requires at least one place where they can bring anger, sadness, and frustration and still be accepted. A priest whose prayer life and fraternal bonds cannot fill that role faces a structural crisis, not merely a personal failing — one that drives unmet needs toward unhealthy outlets.
A.A. Milne published the first Winnie-the-Pooh stories in October 1926, and a century later global publishers and readers are marking the anniversary. What keeps adults returning is something subtler than nostalgia: Milne wrote into the Wood itself an experience of being fully known and welcomed anyway.