Glad You Asked

Catholic just war theory is a moral framework for evaluating warfare that dates back to St. Augustine but has its roots in older, pre-Christian ethical systems. Though the theory has been widely embraced not just by Catholic theorists but also by policymakers, it's also been widely criticized. Some Christian pacifists, pointing to Jesus' teachings on nonviolence and the early church's radical rejection of war, argue that the very idea that a war could be just constitutes a betrayal of gospel values. Yet others argue that absolute nonviolence is an impossible ideal, and means putting the vulnerable at the mercy of unjust aggressors. Critics of radical pacifism point to multiple instances of wars waged to stop unjust aggressors, invaders, and assaults against human life and dignity.  It's a topic with multiple intersecting moral questions. Is just war theory a sophistical attempt to defend the indefensible, or a viable framework? Should victims of oppression and violence be held to absolute standards of nonviolence, or are they justified in defending themselves? Is pacifism an impossible ideal, or something we can really work for?  On this episode of Glad You Asked, the hosts talk to author and activist David Swanson about just war theory, where it comes from, how it is applied, and whether it is ever possible for a war to be just.  Swanson is executive director of World BEYOND War, and campaign coordinator of RootsAction.org. His books include War Is A Lie and When the World Outlawed War. He has been awarded the Real Nobel Peace Prize, an alternative award, supported by the Lay Down Your Arms Association, and inspired by the belief that the Nobel Committee has strayed from Alfred Nobel's original vision. He's the recipient of the 2018 Peace Prize from the U.S. Peace Memorial Foundation, and has been involved in multiple peace organizations. You can read some of Swanson's work, and learn more about this topic, in these links.  "Just War Theory," by Alexander Moseley War Is A Lie, by David Swanson When the World Outlawed War, by David Swanson "We need to reclaim the legacy of Christian nonviolence,"  by Nicholas Hayes-Mota "What does the church teach about self-defense?" by Jacob Kohlhaas "Record arms spending defies Pope Francis' final warnings," by Kevin Clarke "The Mennonite Catholic who puts pacifism in action," a U.S. Catholic interview Glad You Asked is sponsored by the Claretian Missionaries USA, a congregation of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.

Here in the United States, the principle that church and state should be separate is so woven into the fabric of our culture, many take it for granted as a fact of American life. We understand that everyone in the nation is entitled to practice the religion of their choice and worship freely, but also that the nation does not have an official religion, and that civic spaces should be religiously neutral.  Yet not everyone in the United States is committed to this long-standing idea. Both Christian nationalists and Catholic integralists dislike the idea that religion and statecraft should be kept separate. Some want to make Christianity the state religion. Others would like to use the force of government to enforce certain practices and ban others, based not on natural law or the constitution, but on their interpretation of their denominational creeds. So it's not surprising that some political thinkers have been raising the alarm, warning that the boundary between church and state is in jeopardy. What Catholics ought to think about this, however, is a different question. After all, our allegiance is to God first, before the state. And as people involved in public life, why wouldn't we want to use whatever tools are in our grasp—including the tools of governance—to create a society more aligned with Catholic principles? On this episode of Glad You Asked, the hosts talk to political philosopher and activist Stephen Schneck about where the idea of separation of church and state came from, and what Catholics should think about it. Schneck is retired faculty at the Catholic University of America, where he served as Director of the Institute for Policy Research & Catholic Studies. Under President Obama he served on the White House Advisory Council for Faith-Based and Neighborhood Partnerships. He is on the board for Catholic Climate Covenant, Sojourners, and Democrats for Life of America. He has published extensively on political philosophy and public policy. Learn more about this topic and read some of Schneck's work in these links. "The danger of blurring the line between church and state," a U.S. Catholic interview. Any religion allied with nationalism is dangerous, by Stephen Schneck "We don't understand religious freedom. COVID-19 proved it." by Don Clemmer "Does religious freedom favor some religions over others?" by Elizabeth Shakman Hurd "How the Supreme Court Is Dismantling the Separation of Church and State," by Hayley Durudogan and Sydney Bryant "'The great dechurching': Why so many Americans are leaving their churches," by Jonathan Chang and Meghna Chakrabarti "In a First Among Christians, Young Men Are More Religious Than Young Women," by Ruth Graham Glad You Asked is sponsored by the Claretian Missionaries USA, a congregation of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.

In the Christian tradition, "apocalypse" simply means revelation, or unveiling. Yet somewhere along the line, the word came to be associated not just with prophecies about the end of the world, but with the end of the world itself—or at least with vast catastrophes and the fall of civilizations. And for some reason, people love stories about such catastrophes. This fascination with the apocalypse is not confined to fringe religious groups waiting for Jesus to return, or preppers hiding out in bunkers. It's not even confined to people of faith. Apocalyptic themes can be found across the gamut of our entertainment, from pop culture to more highbrow offerings. Whether nuclear war, climate catastrophe, alien invasions, lethal pandemics, or hostile artificial intelligence, envisioning the world we know it being snuffed out appears to be prime entertainment. On this episode of Glad You Asked, the hosts talk to author, scholar, and educator Ed Simon about the concept of apocalypse, whether humans have always obsessed over the world ending, and why we're so interested in the end times anyway. Simon is the author of over a dozen books, including The Dove and the Dragon: A Cultural History of the Apocalypse (Fortress Press), and Writing During the Apocalypse (Bloomsbury Publishing). He is the Public Humanities Special Faculty in the English Department of Carnegie Mellon University and the Editor-in-Chief for Belt Magazine and the forthcoming Pittsburgh Review of Books.  Learn more about this topic, and read some of Simon's work, in these links.  Writing During the Apocalypse, by Ed Simon  The Dove and the Dragon: A Cultural History of the Apocalypse, by Ed Simon  "Apocalypse is the Mother of Beauty," by Ed Simon "On the Limits of Language at the End of the World," by Ed Simon  "Why Are We So Obsessed With the End of the World?" by Christian Lorentzen "In today's political rhetoric, apocalypse always looms," by Heidi Schlumpf "The Book of Joel offers hope in the face of apocalypses," by Alice Camille Glad You Asked is sponsored by the Claretian Missionaries USA, a congregation of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.

For many, the term "anarchy" connotes chaos, disorder, even violence. Yet some anarchists are pacifists. And some are even Christian. The earliest Christian communities, some scholars believe, had certain anarchist tendencies, such as making decisions through group consensus, versus top-down hierarchy. Later on, of course, the church became more structured and hierarchical. But those anti-institutional threads of tradition never quite went away. In the nineteenth and twentieth centuries, when the concept of anarchy became formalized, various groups explicitly identifying as Christian anarchists emerged, in Russia, Europe, and the United States. While anarchism might work for less structured Christian groups, like Anabaptists or Quakers, it seems an uncomfortable fit for Catholics, given the church's emphasis on rules and hierarchy. So does this mean that Catholics can't be anarchists? What would Catholic anarchism even look like? On this episode of Glad You Asked, the hosts talk to journalist and Catholic worker Renée Roden about whether Catholics can be anarchists. Roden has written extensively on the Catholic Worker movement, and on economic and labor movements, She is a frequent contributor to U.S. Catholic, as well as to The Nation, Religion News Service, The Associated Press, Washington Post, Commonweal, Sojourners, America, and Notre Dame Magazine. She also writes frequently for catholicworker.org and its newsletter, Roundtable. You can learn more about this topic, and read some of Roden's work, in these links: "Christian anarchism is as old as Christianity itself," by Renée Roden "The Anarchism of the Catholic Worker," by Renée Roden "A Short History of Religious Anarchism," by Kevin Daugherty "Divine revelation leads to revolution," by Alice Camille  

The belief that the movement of heavenly bodies shapes or predicts events has been around for thousands of years and can be found in many ancient cultures. Even today, some people look to their horoscopes when seeking insight on life decisions. Others read their horoscopes just for fun, without really believing in astrology, or using it to make serious choices. Still others would never dream of reading their horoscopes, viewing this as a form of divination or witchcraft which could open the door to demonic forces. The Catechism of the Catholic Church lists astrology among other divination practices (including conjuring the dead, palm reading, and recourse to mediums) that Catholics should avoid. Pope Francis reminded the faithful to cling to Jesus, not horoscopes or fortunetellers, for security in life. But do these warnings refer to all uses of astrology? What about people who read their horoscopes for fun, or look to the positions of the celestial bodies when planning agricultural practices like planting crops or pruning fruit trees?  On this episode of Glad You Asked, the hosts talk to historian Luis Campos Ribeiro about the origins of astrology, how Christianity has regarded it over the centuries, and what the Catholic Church teaches today about looking to the stars for guidance. Ribeiro is a historian of art and of science, with a focus on astrology, astronomy and their connections to art in the Medieval and Early Modern eras. He has a doctorate degree in History and Philosophy of Sciences from the University of Lisbon, and has written multiple articles, and two books, including Jesuit Astrology: Prognostication and Science in Early Modern Culture (Brill). Learn more about this topic and read some of Campos Ribeiro's work in these links. "Should Catholics consult their horoscopes?" by Kathleen Manning "Cling to the Lord, not horoscopes, fortunetellers, pope says," by Junno Arocho "Nautical astrology: a forgotten early modern tradition," by Luis Campos Ribeiro Jesuit Astrology: Prognostication and Science in Early Modern Culture, by Luis Campos Ribeiro "What are the ancient origins of your zodiac sign?" by Catherine Caruso "The Meaning of Coincidence," by Edward Tverdek Glad You Asked is sponsored by the Claretian Missionaries USA, a congregation of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.

The tradition of churches as places of refuge for those in fear of the law goes back centuries. It figures in several popular stories set in the Middle Ages, including The Hunchback of Notre Dame (both the novel and the Disney film), and the legend of the outlaw Robin Hood. In the nineteenth century, in the United States, enslaved people sometimes took refuge in churches. Later, in the twentieth century, people escaping the draft occasionally did so as well. The tradition has endured into the twentieth century, with immigrants and refugees in the United States turning to churches for sanctuary.  In fact, in 2011, Immigration and Customs Enforcement (ICE) sent their officers a memo, telling them to avoid arresting people in "sensitive locations" such as churches, schools, and hospitals. Now, however, the role of churches as sanctuaries has become uncertain, as the current administration has stripped churches and schools of those immigration enforcement protections.  On this episode of Glad You Asked, the hosts talk with theologian Leo Guardado about the origin and significance of the sanctuary church tradition, the legal status of sanctuary churches, and whether the magisterium of the Catholic Church officially supports this longstanding tradition. Guardado has a personal connection to this topic, as he escaped the civil war in El Salvador as a child. He has worked ecumenically in the borderlands in defense of migrant communities, and is the author of numerous articles and two books, including Church as Sanctuary: Reconstructing Refuge in an Age of Forced Displacement (Orbis Books) You can learn more about this topic, and read some of Guarddado's work, in these links. The Sanctuary Movement Church as Sanctuary: Reconstructing Refuge in an Age of Forced Displacement, by Leo Guardado (Orbis Books) "Churches have a long history of being safe havens — for immigrants and others," by BIll Chappell "4 steps to becoming a Catholic sanctuary church," by Melissa Walker "What the Birth of the Sanctuary Movement Teaches Us Today," by Kyle Paoletta "Social Justice — Catholic Churches and Hospitals as Sanctuaries and Places of Refuge," by Brian Kane, PhD Glad You Asked is sponsored by the Claretian Missionaries USA, a congregation of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.

Catholics have frequently taken a stand against civil authorities, even breaking the law, to remain true to their faith.  The early martyrs refused to worship the Roman gods and were murdered for it. Saints have stood up against oppressive authorities, helped the innocent escape unjust laws, and held onto their faith even when it was illegal. Catholics were murdered for opposing the Nazi regime, and persecuted for their work in civil rights. Many Catholics who grew up with stories of these heroes of faith and justice took away the implicit lesson: Sometimes being a follower of Jesus means breaking the law.  If these stories count as instances of civil disobedience, does that mean civil disobedience has a place in the Catholic tradition? Does the official magisterium of the church have any teachings supporting–or critiquing–civil disobedience? What is civil disobedience, anyway?  To answer these questions, the Glad You Asked hosts talked to Jack Downey, a scholar of civil disobedience who is also the John Henry Newman Professor of Roman Catholic Studies and a professor of religion and classics at the University of Rochester.  Downey's scholarship focuses on contemporary justice movements, liberation theology, religious history, and contemplative traditions. He is the author of The Bread of the Strong, a study of contemplative influences on Dorothy Day and the Catholic Worker movement. You can learn more about this topic, and read some of Downey's work, in these links. "We are all called to protest, says this civil rights lawyer," A U.S. Catholic interview "Holy disobedience," by Jim Forest "Traditional Disobedience: Renewing the Legacy of Catholic Activism," by John Gehring "The Unlikely Catholic Activist Who Believed in Civil Disobedience 'Animated by Love'," by John Loughery "A Metaphor for the Planet," by Jack Downey The Bread of the Strong: Lacouturisme and the Folly of the Cross, 1910-1985, by Jack Downey (Fordham University Press, 2015) Glad You Asked is sponsored by the Claretian Missionaries USA, a congregation of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.

Over the past 75 episodes, the Glad You Asked podcast has addressed dozens of your top questions about Catholic history, scripture, and theology. The hosts have posed questions like: Do dogs go to heaven? Was Jesus a refugee? And should Catholics use AI? And dozens of teachers, theologians, activists, and scholars have joined the show to share their expertise on these and other most-searched queries about Catholicism.  On October 3, 2025, Glad You Asked is coming back with even more answers to all your burning questions. Questions to look forward to in the upcoming season include: Should Catholics read their horoscopes? Can Catholics be anarchists? And what does the church teach about civil disobedience? And the season will close with a special three-part season finale about Mary, the Mother of God. Sign up for updates at USCatholic.org/gyapodcast. Or subscribe on Spotify, Apple Podcasts, or wherever you listen to podcasts. Glad You Asked is sponsored by the USA-Canada province of the Claretian Missionaries, a congregation that tends to the religious and pastoral needs of vulnerable communities. To find out more and get involved please visit www.claretians.org.   

In February of 1300, Pope Boniface VIII, in the papal bull Antiquorum Habet Fida Relatio, declared the first-ever Catholic Jubilee Year. Anyone who made a pilgrimage to the tombs of the Apostles Peter and Paul in Rome, and who repented and confessed, would receive "the fullest and broadest pardon for all sins committed," Boniface proclaimed. One of the thousands of pilgrims who journeyed to Rome that year was the painter Giotto, who created a fresco commemorating the event. Another was the poet Dante Alighieri, who references the Jubilee in his Divine Comedy—ironically, this appears in Canto 18 of Inferno, where he compares the movement of the damned along the eighth circle of hell to the Roman method of traffic control during the Jubilee.  The jubilee tradition goes back far further, however, originating in Judaism, before Christianity had even begun. In the Israelite tradition, the jubilee was associated with things like forgiving debts, freeing enslaved people, and other concrete gestures of material justice. In the Catholic tradition, however, the Jubilee focuses not on debt forgiveness but on forgiveness of sins.  On this episode of Glad You Asked, the hosts talk with scholar Dean Dettloff about the origins of the Jubilee Year, its significance in the Catholic tradition, and whether there is any likelihood that the Catholic Jubilee will recover its ancient tradition of concrete liberation. Dettloff is the Research and Advocacy Officer for Development and Peace–Caritas Canada. He holds a PhD in philosophy from the Institute for Christian Studies in Toronto and the Vrije Universiteit Amsterdam, where he also teaches as sessional faculty. You can learn more about this topic, and read some of Dettloff's work, in these links.  What Is a Holy Year? HISTORY "This Jubilee year, be open to the gift of hope," by Alice Camille This Jubilee year, be open to the gift of hope - U.S. Catholic "Take action against mass incarceration this Jubilee year," by Alessandra Harris Take action against mass incarceration this Jubilee year - U.S. Catholic "Canada must lead global debt cancellation, like it did 25 years ago," by Dean Detloff Canada must lead global debt cancellation, like it did 25 years ago - The Hill Times "Mourning a Pope We Often Ignored," by Dean Detloff Mourning a Pope We Often Ignored | Sojourners "A May Day Saint," by Dean Detloff A May Day Saint | Commonweal Magazine Glad You Asked is sponsored by the Claretian Missionaries.  

The earliest documented use of the term pro-life was in a book on parenting and child education. The book, Summerhill: A Radical Approach to Child Rearing, by A.S. Neil, was published in 1960 and contained the statement that "no pro-life parent or teacher would ever strike a child. No pro-life citizen would tolerate our penal code, our hangings, our punishment of homosexuals."  However, that's not how the term is typically used today. In the early 1970s, following Roe v. Wade, anti-abortion activists began using the term pro-life in reference to their opposition to legalized abortion. Even then, many activists thought being pro-life ought to entail a holistic approach to life issues: that people should oppose not only abortion, but also war, the death penalty, income inequality, and racism.  This idea that pro-life ought to refer to all life really began to pick up steam in 2016, partially as a response to the mainstream pro-life movement's alliance with far right political leaders. Today, many people who used to identify as pro-life no longer do so. They feel the term has been tarnished.  Should "pro-life" mean opposition to abortion, or should it be more inclusive? Has the term been compromised by its association with various political agendas? And how should Catholics respond to this debate?  On this episode of Glad You Asked, the hosts talk to Bishop John Stowe about what it means to be a pro-life Catholic. Stowe is bishop of the diocese of Lexington, Kentucky and a priest in the Order of Friars Minor Conventual. In keeping with the Franciscan tradition, Stowe has long been a pastoral voice for justice for the poor and for environmental justice. He's also spoken repeatedly for immigrant rights and LGBTQ+ inclusion.  Learn more about this topic in these links. "U.S. Catholic readers critique the pro-life movement," by Kathleen Bonnette U.S. Catholic readers critique the pro-life movement - U.S. Catholic "As election nears, Catholics reflect on abortion politics," by Cassidy Klein As election nears, Catholics reflect on abortion politics - U.S. Catholic "4 ways progressive pro-lifers can reengage with Democratic leaders," by Rebecca Bratten Weiss 4 ways progressive pro-lifers can reengage with Democratic leaders | National Catholic Reporter "Will the synod listen to women on reproductive issues?" by Ashley Wilson Will the synod listen to women on reproductive issues? - U.S. Catholic  "In debates about reproductive health, listen to Black women," a U.S. Catholic interview In debates about reproductive health, listen to Black women - U.S. Catholic "A new way to think about the 'consistent ethic of life'," by Steven P. Millies A new way to think about the 'consistent ethic of life' "It's Time to Move Past the Pro-Life / Pro-Choice Dividing Line," by Rebecca Bratten Weiss It's Time To Move Past The Pro-Life / Pro-Choice Dividing Line | Rebecca Bratten Weiss "Do restrictive abortion laws actually reduce abortion? A global map offers insights," by Michaeleen Doucleff MAP: Click to see abortion laws — and rates of abortion — around the world : Goats and Soda : NPR "The movement against abortion rights is nearing its apex. But it began way before Roe," by Deepa Shivaram The history of the anti-abortion movement in the U.S. : NPR Glad You Asked is sponsored by the Claretian Missionaries.

Catholic history is full of famous excommunications involving court intrigue and geopolitical conflicts. Henry VIII of England was excommunicated twice: first in a "provisional excommunication," by Pope Clement, then again by Pope Paul III, in 1538. An earlier English monarch, Henry II, also clashed with the church—specifically, with Thomas Becket, archbishop of Canterbury. Though Becket never excommunicated Henry, he did excommunicate a number of his supporters. Further back in history, yet another Henry, the Holy Roman Emperor Henry IV, was famously excommunicated by Pope Gregory VII. The emperor ended up walking on foot to Canossa Castle in 1077, and kneeling in the snow doing penance for three days, begging for his excommunication to be lifted.  Stories like this might suggest that excommunication was a tool for political leverage, or a weighty and dramatic event that only happened when the Catholic Church wielded massive political power. But excommunications still happen today, and most of them do not involve state leaders.  On this episode of the podcast, the hosts talk with canon lawyer Dawn Eden Goldstein about the canonical and theological significance of excommunication. Goldstein is one of the few laywomen in the world to hold both a theology doctorate licensed by the Holy See and a licentiate in canon law. She is also the first woman to earn a doctorate in sacred theology from the University of St. Mary of the Lake. She is also the author of several books, including The Sacred Heart: A Love for All Times (Loyola Press) and Father Ed: The Story of Bill W.'s Spiritual Sponsor (Orbis Books). You can find more information about this topic and read some of Dawn's work in these links.  "What is excommunication?" by Michelle Arnold What is excommunication? "Excommunication is not the church's equivalent of capital punishment," by Thomas Reese Excommunication is not the church's equivalent of capital punishment | National Catholic Reporter "Vatican excommunicates former nuncio to the US, found guilty of schism," by Carol Glatz Vatican excommunicates former nuncio to the US, found guilty of schism | USCCB "What is canon law?" by Dawn Eden Goldstein What is canon law? - U.S. Catholic The Dawn Patrol The Dawn Patrol Glad You Asked is sponsored by the Claretian Missionaries.

St. Augustine of Hippo, the fourth century theologian, philosopher, and doctor of the church, shaped Christian theology in myriad ways. Multiple Christian denominations draw heavily on Augustine's ideas about grace, original sin, free will, and the trinity. And now, with the election of Pope Leo XIV, an Augustinian priest is steering the entire global Catholic Church.  But one area of Augustine's thought doesn't get addressed as often: his beliefs about slavery. Did Augustine support the institution of slavery? How did he reconcile his beliefs with the gospel's commitment to radical equality? And why, if we want to understand racism in the United States, do we need to go all the way back to a fourth century theologian's theses about politics, society, and the relation of humanity to God?  On this episode of Glad You Asked, the hosts talk to Toni Alimi about Augustine's ideas about slavery. Alimi is assistant professor in the Sage School of Philosophy at Cornell University. His research and teaching span ancient Roman philosophy, intellectual history, contemporary ethics and politics, and philosophy of religion. His book, Slaves of God, explores Augustine's arguments slavery and argues that slavery is a central theme in his broader ethics and politics. Learn more about this topic and Alimi's scholarship in these links.  Slaves of God: Augustine and Other Romans on Religion and Politics, by Toni Alimi Slaves of God | Princeton University Press "Augustine was 'wrong about slavery': Book reexamines key figure," by Kate Blackwood Augustine was 'wrong about slavery': Book reexamines key figure | Sage School of Philosophy "When did the church condemn slavery?" by Jacob Kohlhaas When did the church condemn slavery? - U.S. Catholic "How the U.S. Catholic Church profited from slavery," A U.S. Catholic interview How the U.S. Catholic Church profited from slavery - U.S. Catholic  "What did St. Augustine say about original sin?" by Kathleen Bonnette What did St. Augustine say about original sin? - U.S. Catholic Glad You Asked is sponsored by the Claretian Missionaries.  

Conversations among Catholics about trans people and the church often center on questions of inclusion and belonging in relation to church life and teachings. Can trans people be baptized into the church or partake in other sacraments? Should trans Catholics be allowed to join religious orders? The conversations often proceed as though trans Catholics are fundamentally a problem to be solved.  Even when the intention is to be welcoming, making this the primary discussion among Catholics fails to recognize that trans Catholics are already part of our families, communities, workplaces, and parishes. Trans Catholics are already a part of the church.  Some theologians and pastoral leaders suggest that shifting the focus of these discussions could lead to a broader understanding of church life. As well as considering what we owe to trans people, we should also consider how trans people enrich the church—how their active participation in church communities might help us deepen our theology and pastoral witness.  On this episode of Glad You Asked, the hosts talk to guest Kori Pacyniak about what the church can learn from trans Catholics. Pacyniak is a queer, nonbinary, and trans Catholic who is a doctoral candidate at the University of California Riverside. They studied religion and Portuguese at Smith College and have a master of divinity from Harvard and a master's degree in theology and trauma from Boston University. Ordained as a priest through Roman Catholic Womenpriests, Pacyniak focuses on creating sacred space and liturgy by and for queer and trans Catholics. Learn more about this topic and read some of Pacyniak's writing in these links. "Gender diversity has always been part of the church," by Emma Cieslik Gender diversity has always been part of the church - U.S. Catholic "As a transgender Catholic, I don't see gender diversity as a threat to our faith," by Maxwell Kuzma As a transgender Catholic, I don't see gender diversity as a threat to our faith - Outreach "Trans and Catholic: A parent's perspective," by Deacon Ray Dever Trans and Catholic: A parent's perspective - U.S. Catholic "We cannot abandon trans Catholics," by Father Bryan Massingale We cannot abandon trans Catholics - U.S. Catholic "Pope Francis Calls for the Inclusion of Trans People in Catholic Church Practices," by Dallas Knox Pope Francis Calls for the Inclusion of Trans People in Catholic Church Practices | GLAAD "God Doesn't Want You to Be Miserable," by Kori Pacyniak "God Doesn't Want You to Be Miserable." - New Ways Ministry "The Women Who Want to Be Priests," by Margaret Talbot The Women Who Want to Be Priests | The New Yorker Glad You Asked is sponsored by the Claretian Missionaries.

The Catholic Church, albeit not a democratic nation-state, has one of the most long-standing voting traditions in the world. When a pope dies, their successor is chosen by election. However, only a few Catholics—the cardinals of the church—participate. And the Catholic magisterium teaches that even though humans vote, it's the Holy Spirit guiding the process. Even though the pope is the head of state for Vatican City, the election of a new pontiff is supposed to be about God's will for the church, not about the triumph of this or that political faction.   The Catholic Church has held many conclaves over the centuries, some contentious. The recent death of Pope Francis provoked widespread media speculation not only about who would succeed him but how the process of choosing a pope works at all. Especially in an era where everything is visible and conducted for an audience, the very secrecy of the conclave—as the voting process is called—adds to the intrigue.  On this episode of Glad You Asked, the hosts talk to guest Don Clemmer about who chooses a pope, how the process works, and some of the traditions associated with the conclave. Clemmer is editor of Connection magazine for the NETWORK Lobby for Catholic Social Justice and coproducer of the Just Politics podcast. He has written extensively for U.S. Catholic, as well as for many other publications, and previously worked in the media relations office of the United States Conference of Catholic Bishops. Find out more about this subject, and read some of Clemmer's work, in these links.  "How is a pope chosen?" by Jacob Kohlhaas How is a pope chosen? - U.S. Catholic "What happens when a pope dies?" by Amanda Osheim What happens when a pope dies?  "What is the College of Cardinals?" by Jacob Kohlhaas What is the College of Cardinals? - U.S. Catholic "What is the origin of the papal smoke?" by David Pitt What is the origin of the papal smoke? - U.S. Catholic "The 12 cardinals who might succeed Pope Francis," by Don Clemmer The 12 cardinals who might succeed Pope Francis - U.S. Catholic Glad You Asked is sponsored by the Claretian Missionaries.

According to the gospel of Matthew, shortly after Jesus was born an angel appeared to Joseph in a dream telling him to flee with his family to Egypt, since King Herod was going to try to kill the new baby. They stayed there, according to Christian tradition, until Herod had died and it was safe to return. This incident, popularly known as the "flight to Egypt," has inspired an array of artistic depictions. It has also inspired a popular pro-immigration argument: Christians should welcome those seeking safety in their country, because Jesus, too, was a refugee. The Vatican has even published various documents citing Jesus' refugee status.  But was Jesus really a refugee? Would the Holy Family be granted refugee status, according to the laws and definitions of today? On this episode of the podcast, theologian and social ethicist Glenn Butner talks to the hosts about what it means to be a refugee, the significance of the flight to Egypt, whether it is accurate to call Jesus a refugee, and the theological implications of this topic.  Butner is an associate professor of theology at Gordon-Conwell Theological Seminary and the author of multiple books on theology and social ethics, including Jesus the Refugee: Ancient Injustice and Modern Solidarity.  You can learn more about this topic and Butner's work in these links.  Jesus the Refugee: Ancient Injustice and Modern Solidarity, by D. Glenn Butner Jr. Jesus the Refugee: Ancient Injustice and Modern Solidarity | Fortress Press "Was Jesus a refugee?" by Alice Camille Was Jesus a refugee? - U.S. Catholic "Think of the Holy Family fleeing Herod and pray for migrants, pope says," by Cindy Wooden Think of the Holy Family fleeing Herod and pray for migrants, pope says | National Catholic Reporter Message of His Holiness Benedict XVI for the 93rd World Day of Migrants And Refugees  Message on the occasion of the 93rd World Day of Migrants and Refugees 2007 (October 18, 2006) | BENEDICT XVI What is a refugee? Definition and Meaning What is a Refugee? Definition and Meaning | USA for UNHCR Refugees and Asylum Refugees and Asylum | USCIS Glad You Asked is sponsored by the Claretian Missionaries.

Belief in a literal six-day creation, including a literal Adam and Eve, is more associated with evangelical Christianity than with Catholicism. Most Catholic schools teach evolutionary theory as the best and most reliable account of the origin of life and see no conflict between this and orthodox Catholic faith. At the same time, some Catholics still promote a creationist view on the origins of humanity. What does the Catholic Church have to say about this? Are Catholics obliged to believe that Adam and Eve were real people who talked to God, were tempted by a snake, and got cast out of a garden because they ate a forbidden fruit? If so, how does this fit with everything science has to tell us about evolution? And if the church accepts evolution, how does this affect other core Catholic teachings, especially on original sin?   On this episode of the podcast, science writer John Farrell talks about how the Catholic Church has grappled with the challenges posed by evolution over the years, as well as what science has to say on the question of whether Adam and Eve were real.  John Farrell is the author of The Day Without Yesterday: Lemaître, Einstein and the Birth of Modern Cosmology (Basic Books, 2005) and The Clock and the Camshaft: And Other Medieval Inventions We Still Can't Live Without (Prometheus Books, 2020). He has contributed to U.S Catholic and many other publications, including Commonweal, Cosmos Magazine, New Scientist, the Wall Street Journal, the Guardian, the Boston Globe, Salon, Forbes and the Tablet of London.  You can learn more about this topic, and read some of Farrell's writing, in these links.  "Do Catholics believe in evolution?" by John Switzer "What is original sin?" by Joel Schorn "Benedict's thinking on creation and evolution," by John L. Allen Jr. "Middle ways on evolution," by John Farrell "What would an updated natural law ethic look like?" by John Farrell  "The Bible is far more than history. It is legendary." by Alice Camille "Evolution is our fundamental reality," by Ilia Delio Original Sin: Origins, Developments, Contemporary Meanings, by Tatha Wiley Original Selfishness: Original Sin and Evil in the Light of Evolution by Daryl P. Domning and Monika K. Hellwig Lone Survivors: How We Came to Be the Only Humans on Earth, by Chris Stringer Glad You Asked is sponsored by the Claretian Missionaries.

Nearly a century ago, a Spanish priest named Josemaría Escrivá founded a religious movement intended to summon Christians of all races, ages, and social classes to renew the world, not by separating themselves from it, but by making their everyday lives holy.  Today, the group Escriva founded, known as Opus Dei ("Work of God") is a highly respected group with approximately 90,000 members, active in 70 countries. St. Pope John Paul II was an admirer of Escrivá and officially canonized him in 2002. Opus Dei members include priests and religious but also laypeople who work ordinary jobs, have families, and are involved in the life of their parishes.  Many of these Opus Dei members are unaware that the organization has been accused of human trafficking and labor exploitation and is the subject of a criminal investigation in Argentina. According to the report that concluded the investigation, people holding different positions within Opus Dei recruited women and girls from low-income families in several South American countries, promised them job training, and placed them in grueling work situations without pay. Opus Dei has also been accused of financial crimes such as fraud and money laundering.  Opus Dei leadership denies these allegations, claiming their critics have concocted false charges by taking details out of context. So how do we balance these allegations with the experience of thousands of ordinary Catholics and with Escrivá's vision of an inclusive church? What exactly is Opus Dei and how does it relate to the rest of the church?  On this episode of Glad You Asked, hosts Emily Sanna and Rebecca Bratten Weiss talk to journalist Gareth Gore about what Opus Dei is, how it functions, and the details of the allegations against the group. Gore is the author of Opus: The Cult of Dark Money, Human Trafficking, and Right-Wing Conspiracy inside the Catholic Church (Simon & Schuster). Based in London, Gore has reported from over 25 countries and covered some of the biggest financial stories in recent years.  For more information about this topic, and to read about Gore's book, check out these links.  Opus: The Cult of Dark Money, Human Trafficking, and Right-Wing Conspiracy inside the Catholic Church, by Gareth Gore Opus | Book by Gareth Gore | Official Publisher Page | Simon & Schuster "Argentine prosecutors accuse Opus Dei leaders in South America of trafficking and labor exploitation," by Debora Rey Argentine prosecutors accuse Opus Dei leaders in South America of trafficking and labor exploitation | AP News "Women in Argentina claim labor exploitation by Opus Dei," by Debora Rey Women in Argentina claim labor exploitation by Opus Dei | AP News "How Opus Dei manipulated its way into power," by John Farrell How Opus Dei manipulated its way into power - U.S. Catholic "In Argentina, Opus Dei 'categorically' denies allegations it's involved in human trafficking," by Junno Arocho Esteves In Argentina, Opus Dei 'categorically' denies allegations it's involved in human trafficking | National Catholic Reporter "Peruvian Opus Dei cardinal denies allegations of sexual abuse of minor," by Elise Ann Allen Peruvian Opus Dei cardinal denies allegations of sexual abuse of minor - Catholic Herald "Opus Dei Contests Charges of Malfeasance in Author's New Book," by Ken Oliver-Méndez Opus Dei Contests Charges of Malfeasance in Author's New Book| National Catholic Register "Miracle attributed to Blessed Josemaria is approved"  Miracle attributed to Blessed Josemaria is approved - Opus Dei "Split in Vatican on Opus Dei's miracle," by Giles Tremlett Split in Vatican on Opus Dei's miracle | World news | The Guardian Glad You Asked is sponsored by the Claretian Missionaries.

Christian history has multiple stories of people who felt called by God to separate themselves from the bustle of society and live alone, often in remote places. In the first centuries of Christianity, the desert fathers and mothers went into the wilderness seeking a simple life of spirituality and prayer. In the Byzantine Empire there were the stylites, or pillar-saints, who lived atop columns and practiced extreme asceticism.  Other hermits lived in seclusion within society, sometimes in little cells attached to churches. In the Middle Ages, this practice became more popular, especially among women, some of whom were physically walled up in their cells, with no door or means of exit, representing their death to the world. Known as anchorites or anchoresses (from the ancient Greek ἀναχωρεῖν, meaning "to withdraw"), the most famous of these was the mystic and theologian Julian of Norwich.  The tradition of the hermit vocation has deep roots in pre-Christian practices, too. Hebrew scriptures are filled with stories of people fleeing into the desert to escape society and draw closer to God. In the New Testament, both John the Baptist and Jesus follow their example. And other religions, including Buddhism, Hinduism, and Sufism, also have traditions associated with the eremitic life.  But what about today? What does the life of a Christian hermit look like, in the modern era? On this episode of Glad You Asked, the hosts talk to Brother Christian Matson, a professed hermit in the Diocese of Lexington. Brother Christian professes a rule of life that allows him to support himself financially through his work in the arts while he lives a life of contemplation in a private hermitage. You can learn more about the hermit vocation, and about Brother Christian's work, in these links.  "What is a hermit?" by John Christman What is a hermit? - U.S. Catholic "How To Be Alone," by Alexander Jusdanis How To Be Alone | Sojourners "Medieval anchoresses found spiritual freedom in tiny cells," by Ellyn Sanna Medieval anchoresses found spiritual freedom in tiny cells - U.S. Catholic "Sixty Feet Above: The Difficult Sanctity of Simeon Stylites," by Eric Shuler Sixty Feet Above: The Difficult Sanctity of Simeon Stylites "The Desert Fathers and Mothers" The Desert Fathers and Mothers — Center for Action and Contemplation "Catholic diocesan hermit approved by Kentucky bishop comes out as transgender," by Jack Jenkins Catholic diocesan hermit approved by Kentucky bishop comes out as transgender | National Catholic Reporter "Theater partnership puts depression, suicide prevention under spotlight," by Buddy Forbes Theater partnership puts depression, suicide prevention under spotlight Glad You Asked is sponsored by the Claretian Missionaries.

The Bible is full of vivid, fascinating characters: heroes and antiheroes, tricksters and villains. One of the most memorable biblical villains is Queen Jezebel, wife of King Ahab in Kings 1 and 2. Jezebel shows up in multiple stories: persecuting the prophet Elijah, trying to institute the worship of the god Ba'al, conniving to steal a vineyard, and finally dying a gruesome death. She is mentioned in the book of Revelation, too, when the author refers to a woman in the church at Thyatira who "calls herself a prophet and is teaching and beguiling my servants to engage in sexual immorality and to eat food sacrificed to idols" (Rev. 2:20).   Because she lured her husband to worship a false god, and because she is remembered as wearing makeup and finery, she has come to be associated with ideas about women as dangerous, immoral temptresses. The name "Jezebel" has become a slur for a promiscuous woman who leads men astray, and this slur has been used especially to demean and demonize Black women.   But who was Jezebel really? Was she the sexually promiscuous character these slurs imply, and why does scripture depict her as a super-villain?    On this episode of Glad You Asked, theologian and biblical scholar Stacy Davis talks to the host about the character Jezebel and the history of using her as a weapon against Black women. Davis is a professor of religious studies and Theology at Saint Mary's College in Notre Dame, Indiana, and the author of Haggai and Malachi in the Wisdom Commentary Series (Liturgical Press). She is an associate editor of The Africana Bible: Reading Israel's Scriptures from Africa and the African Diaspora, as well as for the forthcoming Westminster John Knox Bible.   You can learn more about this topic in these links: "Jezebel from an African-American Perspective," by Stacy Davis  whc.bibleodyssey.com "The Jezebel Stereotype," by David Pilgrim The Jezebel Stereotype - Anti-black Imagery - Jim Crow Museum "Who Exactly Was the Original Jezebel?" by Wednesday Martin Who Exactly Was the Original Jezebel? ‹ Literary Hub "Jezebel Isn't Who You Think She Is," by Nyasha Junior Jezebel Isn't Who You Think She Is - Dame Magazine "Naming the 333 women in the Bible," by Alice Camille Naming the 333 women in the Bible - U.S. Catholic   Glad You Asked is sponsored by the Claretian Missionaries.

As of March 2025, Elon Musk, the richest person in the world according to Bloomberg, was valued to be worth 311 billion dollars. To help put this quantity in perspective: In order for the average middle-class person earning around $45,000 a year to earn even $1 billion, they would have to devote all their time to work, while spending nothing, for over 21,000 years—that is, longer than human history.  Given the extent of dire need across the world, it seems grossly unethical for anyone to have that kind of money. From a Catholic perspective, we need to take seriously not only concerns rooted in natural law ethics, regarding the flourishing of the person and the common good, but also traditional teachings about the moral obligations around money. Scripture is filled with warnings about the serious, possibly eternal punishments in store for those who hoard wealth at the expense of the poor. Does that mean billionaires are going to hell? On this episode of Glad You Asked, hosts Emily Sanna and Rebecca Bratten Weiss talk to moral theologian Nicholas Hayes-Mota about the Catholic Church's teaching on wealth and whether amassing vast amounts of money is a sin.  Hayes-Mota is a social ethicist and public theologian whose research interests include the theology of community organizing, Catholic social thought, contemporary virtue ethics, democratic theory, and AI ethics.    Read more about the ethics of wealth inequality: "Pope Francis: Powerful and Rich Risk Going to Hell If They Ignore the Poor," by David Gibson "Why the wealth gap is bad for everyone." A U.S. Catholic interview "Why wealth inequality matters," by Kevin Clarke "The Universal Destination of Goods in St. John Chrysostom," by Antônio Lemos Rerum Novarum (Rights and Duties of Capital and Labor), encyclical of Pope Leo XIII Populorum Progressio (On the Development of Peoples), encyclical of Paul VI Fratelli Tutti (On Fraternity and Social Friendship), encyclical of Pope Francis   Read more by Nicholas Hayes-Mota: "We need to reclaim the legacy of Christian nonviolence," U.S. Catholic "Principle in Practice: A MacIntyrean Analysis of Community Organizing and the Catholic Social Tradition." Journal of Catholic Social Thought "Partners in Forming the People: Jacques Maritain, Saul Alinsky, and the Project of Personalist Democracy." Journal of Moral Theology "An Accountable Church? Broad-Based Community Organizing and Ecclesial Ethics," Journal of the Society of Christian Ethics