Podcasts about Rerum novarum

In this enlightening episode of "Father and Joe," hosts Father Boniface Hicks and Joe Rockey delve into the profound world of papal encyclicals and their significance in modern society. The conversation explores the importance of taking the teachings of God and applying them to contemporary issues through the lens of encyclicals, all while understanding their hierarchy in relation to divine revelation found in the Bible.Father Boniface elaborates on how encyclicals are structured to build upon one another, providing a rich tapestry of Catholic doctrine that demands thoughtful engagement. The episode touches on various well-known encyclicals, including Pope Francis' "Laudato Si," and discusses the layered complexities and common misconceptions surrounding these papal documents. The hosts address the broader purpose of encyclicals, which is to teach and integrate theological insights into everyday life while steering clear of simplistic interpretations that can dilute their deeper meanings.The episode transitions into an engaging discussion about Pope Leo XIV, a figure distinguished by his unique blend of North American, Roman, and South American experiences. Father Boniface highlights how Pope Leo brings a global perspective to the papacy, traversing cultural and ecclesiastical divides. His diverse background in administration, pastoral ministry, and missionary work positions him as a "bridge builder" in a world often fragmented by tribalism.Listeners gain insight into the authoritative role of the Pope as the Vicar of Christ, tasked with teaching, governing, and sanctifying the Church. Father Boniface shares personal reflections and stories that illustrate the Pope's profound influence as a spiritual leader and teacher, continually shaping the Church's mission to nourish the faithful through authentic doctrine and the sacraments.Tune in to this episode for a rich, nuanced exploration of the papal role in guiding the Church, the layers within Church teachings, and how the humility and humanity of its leaders continue to inspire believers worldwide. The dialogue wraps up with an invitation for listeners to engage further by sharing their questions and feedback via email.Tags:Father Boniface, Joe Rockey, Catholic Church, Encyclicals, Papal Role, Spiritual Direction, Pope Leo XIV, Encyclical Hierarchy, Catholic Doctrine, Divine Revelation, Laudato Si, Rerum Novarum, Church Teachings, Pope Francis, Papal Authority, Vicar of Christ, Bridge Builder, Global Perspective, Catholic Podcast, Spiritual Insight, Theology, Faith Exploration, Spiritual Growth, Relationship with God, Missionary Work, Pastoral Ministry, Religious Orders, Augustinians, Church History, Canon Law, Universal Church, Pope as Teacher, Papal Influence, Moral Doctrine, Deepening Faith, Sacred Tradition, Biblical TeachingsHashtags:#FatherAndJoe, #CatholicPodcast, #Encyclicals, #ChurchTeachings, #PopeLeoXIV, #SpiritualDirection, #VicarOfChrist, #CatholicDoctrine, #DivineRevelation, #PapalAuthority, #LaudatoSi, #FaithJourney, #GlobalChurch, #TheologyTalk, #FaithAndLife, #ChristianPodcast, #PopeFrancis, #FaithExploration, #SpiritualGrowth, #PapalInsights, #CatholicFaith, #SpiritualWisdom, #DoctrineAndFaith, #BridgeBuilder, #Augustinians, #UniversalChurch, #MissionaryLife, #FaithInAction, #FaithAndCommunity, #SacredTradition, #FaithfulWitness, #BiblicalLearning, #MoralAuthority, #ChristianUnity, #PapalTeachings, #FaithDevelopment, #CommunityOfBelievers, #DeepeningFaith

In this episode of Catholic Answers Live, Cy Kellett is joined by theologian Tom Nash for a deep dive into Catholic social teaching through the lens of Rerum Novarum, the 1891 encyclical by Pope Leo XIII. Prompted by Pope Leo XIV's decision to connect his papacy with his namesake, the discussion explores why Rerum Novarum remains foundational for the Church's response to modern social and economic upheavals. From labor rights and the dignity of work to AI, solidarity, subsidiarity, and the proper role of the state, this hour unpacks timeless Catholic principles for navigating new challenges. Whether you’re new to Catholic social teaching or looking to revisit its core insights, this episode offers a clear, passionate, and relevant exploration of how faith meets public life. Please support our mission by donating!Catholicanswersradio.com Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Topics Covered: 00:00 – Intro: Why Pope Leo XIV chose the name Leo 03:30 – Overview of Rerum Novarum and Pope Leo XIII 07:00 – Origins of Catholic Social Teaching 10:30 – Response to Industrial Revolution 14:00 – Gregory XVI and Marari Vos 17:30 – Theocracy vs. Catholic moral leadership 21:00 – Definition of Catholic Social Teaching 24:30 – Human flourishing and property ownership 28:00 – Dignity of workers and work conditions 31:30 – Modern implications: AI as a moral issue 35:00 – Market economy vs. socialism 38:30 – Greed, envy, and class warfare 42:00 – Role of unions and political integrity 45:30 – How AI might affect human dignity 49:00 – Solidarity and Subsidiarity explained 52:30 – Common Good and the role of the family

NOTE: SHOW LINKS FOR ALL THE MENTIONED PODCASTERS WILL BE ADDED SOON (AND WILL ALSO BE IN THE NOTES FOR NEXT EPISODE TO ENSURE THEY GET SEEN), FOR NOW GETTING THIS OUT WHILE I CAN! TRANSCRIPT: Good Evening Everyone, Welcome to Popeular History. My name is Gregg, and this is another admin update I'll try to keep from being too boring, in part by offering some observations and speculations about the new Papacy interspersed throughout. First, some personal updates. I was very tired by the end of last week, thank you for asking. I got some rest and then made sure Vice-Pope Mrs. Popeular History's primary Mother's Day present was rest. I am immeasurably grateful for her support, but the reality is even if she weren't so supportive of this passion project of mine and the fairly unhinged extremes I took it to in the last few weeks, I would still be immeasurably grateful to her for a million other things. She's the best partner I could have ever hoped to have for so many reasons, and all of you are welcome to be jealous.   I'd also like to thank my children for being malleable enough that I can pass on my love of the faith in general and also my nerdiness to them. Patrick, Catherine, Joseph, William, Gabriel, I love you all and thank you for sharing me with the internet a bit more lately. I try to shield my children from my more concentrated geekery so they can have somewhat normal childhoods, much like I try to spare my Vice Pope so she can have a somewhat normal marriage, but I will admit I felt a special sense of pride when I heard footsteps after I had invited any of my children interested in appearing on one of my livestreams to come on down to the studio. Those footsteps were from Catherine, who was by that point a good hour and a half into a livestream of the Pope's funeral that had began at 4am our time. To be clear, the kids aren't usually up at that time–I mean, neither am I–but wanting to be on the livestream she had asked to be awakened when it began, so I woke her and set her up with a watching station before kicking things off. Days later, she still excitedly references things from it. Just one of many special times from the last couple weeks. My thanks go not only to my immediate household, but to my family beyond as well, in particular my father, who came over at another particularly uncivil hour and summoned black smoke basically as soon as he arrived so I could go rest, as well as my in-laws, who bore with me through a packed weekend of a wedding and a papal funeral. And again, Vice Pope-Mrs Popeular history through it all.   Thanks are due as well to the lovely and supportive folks at work. I wouldn't want to name anyone who would rather I not name them, so I will be general when I say the atmosphere there has been lovely, and in particular I appreciate those who knew I was their best local source for answers to questions about Popes and Cardinals and conclaves and such. I lead a charmed life these days, and work, from my team to my coworkers to those above me and those supporting me, is full of amazing people I could not appreciate more.   Before I thank even more people, including you the listeners, let's talk about the New Pope, Leo XIV, specifically, his status as an American. And please, I beg you, don't be one of the contrarians who have been trying to make “United Statesian” a thing, it's fine to call Leo XIV the First American Pope. Of course you're welcome to use the opportunity to draw attention to the fact that Pope Francis is also from “the Americas”, but “American” is the demonym for a person from the United States and there is nothing wrong with using that word in that sense, so stop trying to make fetch happen.   Anyways, Pope Leo was born on September 14, 1955, in Chicago, Illinois. The date is memorable for Catholics as the Triumph of the Cross, one of the more venerable feasts of the Church, commemorating Emperor Constantine's mother Saint Helena's apparently successful expedition to the Holy Land in search of the Cross Christ was crucified on, AKA the True Cross. Of course, many of my listeners are more captivated by the Chicago aspect, so let's hone in on that. First, to get this out of the way, yes, he was raised in Dolton, a community just *outside* Chicago, but contrarians should brace for more disappointment as it remains technically correct to describe Robert Francis Prevost as being “from Chicago”, having been born at Mercy Hospital in the Bronzeville neighborhood on the south side.   In a way, it would be somewhat surprising if Pope Leo *weren't* from the midwest, considering 80% of the 10 American Cardinals who participated in the conclave are midwesterners by birth. But also that number should actually closer to 90%, considering that's including the Irish-born Kevin Cardinal Farrell under the American tally, and by that logic the future Leo XIV should probably count as Peruvian. But I'm not gonna begrudge anyone who wants to claim the Pope as one of their own. Even without that wrinkle, I think we can agree Ireland can count as the midwest, especially given the whole Notre Dame thing.   If it were tallied as its own nationality, the Midwestern United States would be the second most represented county in the conclave, still actually in the same place that the United States currently occupies: comfortably behind Italy, and a bit ahead of Brazil.   Nor of course is Chicago unfamiliar to Cardinals in general, having had their senior cleric sporting a red hat–or getting one at the first opportunity–for  over a hundred years running, putting them in extremely rarified air, actually I think they're the only US see that can claim the red hat century club when it's set on hard mode like that, as New York's Cardinal Dolan wasn't elevated at the first opportunity, presumably because Cardinal Egan was still kicking around and Conclave-eligible for a while, and Archbishop Henning of Boston just got passed over last December despite Cardinal O'Malley having freshly aged out.   And my midwest Catholic trivia dump can't be complete without noting that spookily, Mar Awa III, the current Catholicos-Patriarch of the Assyrian Church of the East, which shares the spotlight on my upcoming 0.22 supplemental, was also born in Chicago, which may further help the ecumenical relations I discuss in that supplemental episode. Here's hoping!   One more topic relating to Pope Leo's roots I want to touch on today: His Louisiana creole and black caribbean heritage. Both of His Holiness' grandparents on his mother's side were described as black or mulatto in census documents of their day, with his mother's father, Joseph Martinez, being listed as born in Santo Domingo, now the capital of the Dominican Republic, though it was then part of Haiti, the only country to have been born as the result of a successful slave rebellion, making black heritage from that region particularly poignant.   I'll note that His Holiness' melanin levels are such that he can fairly be described as white passing, and I'd consider it unlikely that the matter was discussed during the recent conclave, though I expect then-Cardinal Prevost was aware of this bit of family history. That said, it's certainly *possible* that it was a surprise even to him. One way or another, the basic fact is that these genealogical records exist. What to make of them, I leave to those more competent than I. I will commit to circling back to the topic in time, though. For now, it's time to thank, like, a lot of podcasters.   First and foremost, you probably wouldn't be listening to this if it weren't for Bry and Fry of Pontifacts. Their support has been critical in a number of ways and I could not be more appreciative of the way they've shared their platform with me, and so much more, right down to Bry making sure I checked my email when she saw that NPR had reached out for an interview. I tragically did not have Bry's attentive support on the inbox situation when PBS invited me on solo, so that one will always be a bit of a what-if, a hint of how much harder things are without the active support of so many. So again, thank you all, especially people I'm sure I'm forgetting since I'm extremely forgetful.   I think the safest thing to do is to thank the rest of the podcasters who have collaborated with me in order of appearance this year, starting back in February with the Intelligent Speech crew, in particular my fellows on the religion panel discussion, namely Trevor Cully of the History of Persia Podcast as well as the cheekier America's Secret Wars podcast, Aurora of the Swords, Sorcery, and Socialism podcast, and Bailey of Totalus Jeffianus. What a panel we had. And oh, by the way, apparently I've got the green light to share both that and my talk on the Original Grey Eminence, François Leclerc du Tremblay on this feed, so watch out for that in due course. Oh, and uh, shoutout to David Montgomery of The Siecle for his help with French pronunciation this year, not to mention various other assists through the years. All errors are my own, and David is a good guy to know.   Thank you to Jerry of The Presidencies podcast for having me on for one of his intro quotes, his process is impeccably professional just as one would expect after having listened to his show, and it was a great honor to take part.   Thank you as well to Thomas Rillstone of the History of Aotearoa New Zealand podcast for picking a surprisingly fascinating year to solicit info about, even if your release timing was ultimately made awkward by the death of the Holy Father. Oh, I suppose I can release that for you guys as well, though really, go check out his lovely show. Aotearoa is spelled: A-O-T-E-A-R-O-A   Moving on to my guests from the recent sede vacante, the first you all heard was Umberto from the So You Think You Can Rule Persia podcast, who, in addition to offering a fascinating overview of the history of transitions among the Islamic Caliphate also it turns out had the extremely clutch ability to offer live translations of Italian, which put our humble livestream ahead of EWTN, no offense to that major network.   The following day this feed was graced by the previously mentioned Aurora, now on as half of Tsar Power, along with Roberto, who is also from The History of Saqartvelo Georgia and Quest For Power. I'll let you sort all that out from the links in the show notes, but it's worth noting that you can expect more collaboration with Roberto on this feed, starting in the not too distant future with a conversation we unwittingly recorded just hours before Pope Francis' passing, talking optimistically about the future prospects of his papacy. Fortunately there's still cause for such optimism: Habemus Papam, after all.   Right before the conclave began, I put out a Cardinal Numbers First Judgment segment with John from Prim e Time, though admittedly that episode was originally recorded over a year ago. We did have a fresher appearance from John on the Youtube side of things, as he joined us to meet the new Pope after the white smoke, having cunningly signed up for the correct smokewatch to do so, much like Umberto our live translator. Ethan from Play History on Youtube was also kind enough to join us, helping hold down the fort along with Fry while I juggled toddlers and the white smoke first billowed out. Memorable times, all.   A special thank you to all those who shared the episode I had already prepared on Cardinal Prevost with the wider world, leading to thousands of exposures and hundreds of new listeners. Which, welcome if you're one of the new listeners. Thank you for tuning in, and I promise I'll update my Episode 0 soon to help you find your way.   Ok, it's time for another bout of new Pope stuff before I fill you all in on what to expect from me moving forward. I think it's appropriate that we take a look at what Pope Leo himself has outlined as important topics and themes here at the start of his papacy.   First, peace, which was literally the first word of Leo's papacy. An emphasis on peace is no surprise, for one thing, as the newly-elected Pope Leo himself pointed out, his greeting of peace was in the tradition of the resurrected Christ Himself, and thereby an appropriate greeting for the Easter season, which Pope Francis had opened right before his death and through which Pope Leo will continue to guide the Church until Pentecost on June 8th.   The topic of peace is even less surprising in light of the rare public message from the College of Cardinals that was released just before the Conclave, pleading for peace amid escalating war. In light of that, it would have been surprising if he *hadn't* come out advocating for peace. As is, it's definitely a core message, and needless to say a timely one too, with Pope Leo already echoing the late Pope Francis' observation that World War III is already being fought piecemeal.    The appeal for peace does seem to be getting a bit of traction, with India and Pakistan agreeing to a ceasefire, and the Trump administration proposing the Vatican as a mediator in the current conflict between Russia and Ukraine. If you don't look in the box marked Gaza or consider the actual likelihood of a breakthrough in Ukraine, you might be tempted to feel hopeful: admittedly as you can probably tell I'm more on the skeptical end myself, though I'd be happy to be wrong.   Another topic Pope Leo emphasized in his first speech–and repeatedly since–is togetherness, which could also be filed under dialog or even unity: the interplay between commonality and difference is critical here, and the most consistent analogy is one very suitable to his role as Pope, that of a bridge-builder, a pontifex in Latin, a traditional title of Popes for centuries, though probably not one that really traces back to the ancient Roman priestly title of Pontifex Maximus directly, as it seems to have been primarily added to the Pope's titles during the renaissance, when the classical world was very fashionable. Now, to really tie the old and the new together, I can tell you that a title once held by Julius Caesar is Pope Leo's handle on the social media platform formerly known as Twitter: @Pontifex.   When it comes to the Papacy, concepts like building bridges and promoting togetherness play out on multiple levels. First, as pastor of the giant flock known as Catholicism, we can talk about healing divisions within the church. Then, we can talk about healing divisions among all of Christianity, since the Pope is the head of the largest Christian group–and frankly it's always worth noting that most Christians are Catholics. But really, getting arrogant about it isn't the way to bring people on board, and from what I can tell so far Leo seems to have taken that lesson from Francis to heart–not that humility is a novel lesson in the history of the Papacy that Francis just invented, but still, give the guy his due..   Lastly, though certainly not leastly, what about healing divisions all over the world, not just among all Christians or even among all religions, but among all people? We're talking about the Vicar of Christ here, the idea of “not my circus, not my monkies” does not apply, and the more divisions across humanity are healed, the more likely we are to see enduring peace. So, Pope Leo has his work cut out for him, indeed I daresay we all do, as I am going to charitably assume you all want to make the world a better place.   Another priority of the new Pontiff is one that came to light even before his first speech: Vatican-watchers know that modern Popes don't just pick names at random, for example Pope Francis was strongly broadcasting that he was going to do something different by being the first  in the modern era to choose a truly new Papal name. As for Pope Leo, my first impression was quickly confirmed, as Pope Leo XIII looms large in modern Catholic history and his encyclical Rerum Novarum was a watershed moment in the development of modern Catholic Social Teaching, which is a foundational enough topic that I capitalized all those words and you will absolutely catch folks calling Catholic Social Teaching “CST” for short. Before Pope Francis, when you were talking about social justice in a Catholic context–which, by the way, is the context where the idea first gained traction, being popularized among the Jesuits in the early 19th century–anyways before Pope Francis, when you were talking about social justice in a Catholic context, you were talking about Pope Leo and Rerum Novarum, published in 1891 as a critique of modern economic systems from Capitalism to Communism and all over, emphasizing the fundamental importance of worker's rights given, well, the fundamental importance of workers themselves, as human beings with divine dignity. The Church has been revisiting Rerum Novarum on a regular basis ever since, and Pope Leo has explicitly centered it for those wondering what to expect from his papacy. To borrow the language of a generation slightly ahead of me, it's based, so get hype.   Of course lots of people are wondering what Pope Leo will get up to beyond these key starts of peace, unity, and social justice in the mold of so many of his predecessors. We can be here all day and I still won't be able to comment on every individual topic, nor will h e. We'll see more of Pope Leo in the years to come. Of course we can look to his past comments on anything you like, but the basic reality is Robert Francis Prevost is dead, and  Pope Leo XIV is a different man. At least, he may be, anyhow. History has shown election to the Papacy can change folks, but it's also shown that that's not always the case. Sorry to disappoint those looking for surefire answers, we'll find out together in the coming years and quite possibly decades, as, at 69, Pope Leo will likely be with us for a generation.   BUT, and this is a big but, I do think from what he's indicated so far and from the apparent expectations of the Cardinals who elected him, not to mention historical patterns, I do think it's very likely that Pope Leo will, on the whole, prove to be something of a centrist. That's not to say that he'll be middle-of-the-road on all issues–I really do expect him to lean into the Leonine legacy of Rerum Novarum-style social and economic justice with a major encyclical on the topic within the next few years–but on average I do not expect him to be as progressive as Pope Francis or as conservative as Pope Benedict. Again, how exactly that all will shake out remains to be seen, and I am very bad at making predictions anyways. After all, when I got asked directly about the possibility of an American Pope, I gave a simple “no” and moved on. In my defense, apparently the future Pope Leo did the same, allegedly telling his brother “they're not going to pick an American Pope” on the eve of the conclave that did just that.   Now I want to take a moment to thank some non-podcasters who have been very supportive of my work the last few years, specifically the priests at my home parish of Saint Francis de Sales. Shoutout Fr. Mike, Fr. PC, and Fr. Sizemore, who have all supported me in various ways both in relation to the podcast and off-mic. In particular I want to thank Fr. PC for helping review my upcoming worldbuilding episodes on mass and the Eucharist to make sure I didn't go too far off the rails, and Fr. Sizemore for his consistent support and encouragement of my work, as well as his willingness to promote it. Longtime listeners know that I am willing to set aside the Pope-colored glasses to offer necessary critiques of the Church at times–indeed, necessary critiques are actually themselves part of Pope-colored glasses anyways. It's been very cool to have that support even when offering that criticism at times, and I am, of course, grateful.   To give a little more personal insight, I think it's worth noting that I'm bringing Fr Sizemore and Fr PC up in part because they're on my mind and in my prayers a little extra these days since they are going to another parish as part of the normal juggling that occurs with basically any diocese. Back in the day such moves were less common, and could indeed be signs of darker things, but more recent practice has keeping priests from staying at a particular parish for too extended a period as a guard against exactly such dark things as may occur when a pastor is seen as the absolute bedrock of a faith community and is effectively given all sorts of extra deference and leeway and such to an inappropriate degree. In the end, Christ is the foundation, it's not about any particular pastor. Nevertheless, I will miss Fr Sizemore deeply, as excited as I am to see what he does at his new parish, and as excited as I am to meet our new pastor, Father Tom Gardner, and the other priest and a half that are coming to Saint Francis as part of the general shuffle. Interestingly, this will have our household lined up with a relatively young priest, a relatively young bishop, and a relatively young Pope, so these positions are likely going to be set in my life for a while yet.   And now that we've talked a bit about the future of my home parish, let's talk about the future of Popeular History.   First, as you've already seen if you're caught up on the feed, I have some content from Conclave Time still being edited and prepared for release on this feed. In the last week or so you've seen my chat with Benjamin Jacobs of Wittenberg to Westphalia and Why Tho?, who had me on as his guest of his 100th episode for the former. He's more like me than most, so if you enjoy this, go check him out. And if you don't enjoy this, well, I'm confused as to the sequence of events that has you somehow still listening, but even then, you should *also* still go  check him out. Just in case. You never know.   Also already released is a chat with Meredith of The Alexander Standard, another Rexypod in the mold of Cardinal Numbers and of course Pontifacts, reviewing, rating, and ranking all the successors of Alexander the Great from Perdiccas to Cleopatra VII. Meredith bravely volunteered to take the first spot on what was a near nightly guest list during the recent sede vacante, and we had a great chat that you should go check out if you haven't already.   Still to come most likely this month is a very extended conversation I had with Steve Guerra of the History of the Papacy Podcast, a collaboration that was pretty long overdue. I first reached out to Steve over five years ago when Popeular History was just starting out, but I was too timid to propose a collaboration at the time. I was actually still too timid to suggest such a thing when Pope Francis' fading health got us talking again earlier this year, but fortunately for all of us Steve had no such scruples and when he suggested we get together over a couple of mics, well, so far we've got hours of good stuff that will be ready for your ears very shortly, I just wanted to get all this admin stuff and early Leo discussion out first so I did. But you can expect hours of Steve and I on this feed soon, and if you just can't wait–don't! Bec ause it's already out on his feed at the History of the Papacy Podcast. Part III talking Leo specifically is already in the works, with hopefully more to come from Steve and I collaborating in the years to come.   After that, you'll hear a chat I had with Quinn from Nobelesse Oblige, one half of another rexypod that ranks all the nobel laureates from 1901 until he and cohost Maggie run out of people. Their show was on hiatus, but is back now, so rejoice! All the best shows go on hiatus, like, a lot, amirite? Look, subscribe and you'll know when any shows with that particular habit get back. Anyways, that's gonna be another conclave second helping episode.   The third on the conclave second helping trilogy, likely appearing early next month at this rate with apologies to my patient guest, will be a great chat I had right before the doors were sealed with none other than Garry Stevens of the History in the Bible podcast, in which I fielded his conclave questions and talked about the recent movie as well. Thank you as always, Garry, especially for your patience as I edited my way through our chat!   After that puts a cap on my conclave coverage, it'll be high time to release the previously mentioned chat I had with Roberto of Tsar Power and more, right before Pope Francis passed.   And there you go, that's the plan for the next month or so. After all that, it'll be 5th anniversary time, and I think it'll be fun to do a bit of Q&A for that. The anniversary will officially on June 29th, so let's go ahead and say send in almost any question you like to popeularhistory@gmail.com by June 20th and I'll answer it for you on the show. The only limit I'm placing is that the question should be relatively family-friendly so I don't get flagged as explicit content by the powers that be.    After that, well, we'll see. Popeular History and Cardinal Numbers will be carrying on, I'm looking forward to finishing my longrunning Catholic worldbuilding series, as well as covering all the living Cardinals I haven't gotten to yet. And those items just represent finishing up the current stages. Plus, tere's gonna be more Pontifacts collaboration, including the much hyped Habemus Pointsam project, ranking all the Papal transitions with Bry! But do  keep in mind I had *just* put out a note indicating that I was going to stay on hiatus for a while longer right before all this happened, and the factors that lead me to that are still present. I've got a strong head of steam for when I'm officially back up to full production, but until then, you won't hear from me quite as regularly as I'd like. Actually, let's be honest, you're never going to hear from me as regularly as I'd like unless there's a wealthy patron who wants to hand over a living wage for myself and my family as compensation for me doing this full-time. And nah, I'm not counting on that. I do have a patreon though, so if you want to help offset my costs and fuel Taco Bell expeditions or moving to Rome, you know, little things like that, you can. Mary specifically said I can get Taco Bell every time I get a new patron, so thank you very much in advance. Also, a big thank you to Joe, my current patron, who hosts Prime Factors with his son Abram, and yes that's another Rexypod, in fact, yes, that's another Rexypod ranking the British Prime Ministers! Prime Time is the other one in case you've already forgotten, and now you can easily find both of them on one another's feeds as they recently did a collaborative special you should absolutely check out! I especially owe Joe as I forgot to keep mentioning him when speeding through my recent sede vacante coverage, a situation which will be remedied hopefully in small part by this note, and then eventually with judicious editing. Thanks again for your support, Joe!   If you'd like to support my work and are financially able to do so, go to Patreon.com/popeular. I'm going to do as much as I can even without many patrons, but more patron support  would go a long way to making things easier, I have to admit. So if you want to join Joe on the wall of ongoing thanks, there are still spots left! And if you can't support financially, no sweat, do what you gotta do, but please consider spreading the word about Popeular History and keeping me and my family in prayer while you're at it. Words of encouragement or any other words you'd like to send can be sent to popeularhistory@gmail.com or you can also find me on social media in a few spots, primarily on Bluesky these days at Popeular as I'm focusing more on direct content creation rather than trying to keep up with socials and the website and such. Oh, speaking of the website, Google Domains went caput so the website's kind of frozen, not that I was updating it much anyways apart from the automatic RSS feeds, which for what it's worth are still chugging along. But the rest you can ignore, in particular the big daily show announcement that's still up there, because that was fun while it lasted but that is definitely on the list of things that are not happening unless I get thousands of patreon dollars a month to make this a full-time job, which, again, I am realistic enough to not expect. It just turns out I can't take that notification down without tanking the whole site at the moment, or without, you know, a fair amount of extra work, and since the RSS feeds are still handy and my time is still fairly crunched, I'm reluctant to do that. So, uh, here we are. Awkward. Ignore the big daily show announcement. Thank you.   Now, I'm going to make a couple specific predictions about the future of Leo's papacy that I'd be happy to be wrong about. But before I do *that*, I want to note that after today, apart from the contemporary cardinals episodes, I plan to get back to history, leaving current events to other commentators generally, with the exception of a plan to have some commentary on contemporary news, Catholic and otherwise, available as bonus content for my Patreon subscribers. That would allow my regular listeners to have access to all the historical goodies I find without barrier, while still offering something interesting and informative, you know, hopefully, for my backers. If you hate the idea, let me know, and of course if you love the idea, sure, let me know that too. I'm thinking maybe some kind of monthly roundup, something like that.   Anyways, on to those predictions. First, while I genuinely believe we would have seen Sister Rafaella Petrini elevated to the College of Cardinals had Pope Francis lived to create another batch of Cardinals, I do not see that happening under Pope Leo, though he did reconfirm her in her role as President of the Governorate of Vatican City State as part of his general “as you were” instructions right after his election, reconfirming all of Pope Francis' appointments in one of the more unambiguous signs of continuity you can have. It's of course likely that there will be shuffling in time, but I think Petrini is safe in her role, I just don't expect her to be the first Cardinelle at the next opportunity, as Leo appears interested in a degree of centrist rapprochement.   Similarly, while I had fairly big hopes for the observances of the 1700th anniversary of Nicea that were due this month, namely a reunified dating of Easter, obviously those observances aren't happening right now. And, while it look like there are now plans for later this year, around the Feast of Saint Andrew–November 30th–I think that moment has passed, and I expect it's not something we'll see in year one of a Papacy. Again, I'd be happy to be wrong, but I don't think that's a “coming super  soon” type situation at this point. And that's it for today, thanks for sitting through a record-breaking amount of admin. Thanks, Joe!

Interview met Pieter Bauwens door Harry De PaepeEen nieuwe paus betekent een nieuw begin – maar ook een nieuwe strijd om het beeld dat van hem gevormd wordt. Pieter Bauwens, hoofdredacteur en kerkspecialist, duidt in een gesprek met Doorbraak Radio de eerste signalen van paus Leo XIV. Wie is deze man, en waar wil hij heen met de Kerk?‘Die naamkeuze – Leo XIV – is geen toeval,' zegt Bauwens. ‘Hij verwijst expliciet naar Leo XIII, de paus van de industriële revolutie, die met Rerum Novarum de sociale leer van de Kerk grondig vernieuwde. Leo XIV ziet vandaag een gelijkaardige omwenteling door artificiële intelligentie. Hij wil dat de Kerk hier niet blind voor blijft.'Met deze keuze positioneert Leo XIV zich duidelijk als sociale paus, met oog voor de spanningen op de werkvloer en in de samenleving door technische veranderingen.Bruggenbouwer met Romeinse allureLeo XIV is zeker niet zomaar een kopie van zijn voorganger Franciscus. ‘Hij draagt sobere kazuifels, maar verschijnt wel met de traditionele pauselijke kledij die Franciscus niet wou dragen. Dat doet harten sneller slaan bij conservatieven.'Leo XIV lijkt daarmee bewust een evenwicht te zoeken tussen de verschillende stromingen binnen de Kerk. ‘Hij wordt in verschillende portretten neergezet als iemand die luistert, wikt en weegt, en dan tot een synthese komt.'Hij gaat wel verder op het pad van Franciscus in het waarderen van de oosterse ritus in de Roomse kerk. Bij zijn inauguratiemis werd het evangelie ook in het Grieks gezongen. ‘Symbolisch belangrijk. Zeker in het vooruitzicht van de herdenking van het Concilie van Nicea.'Een wereldwijde spelerPaus Franciscus begreep als geen ander de kracht van sociale media. Volgens Bauwens zal Leo XIV minder flamboyant zijn. Hij lijkt wel, net als zijn voorganger, de diplomatie vanuit het Vaticaan uit te spelen. ‘De Kerk heeft wereldwijd een fijnmazig netwerk, dat zelfs met een geheime dienst wordt vergeleken.'Leo XIV toont de ambitie om een actieve vredesrol op te nemen. ‘Er wordt gefluisterd dat hij naar Kiev wil reizen. Een symbolisch sterk gebaar dat zelfs Franciscus nooit maakte.'Oog voor vrouwen, maar nog geen doorbraakEen opvallend moment tijdens zijn eerste audiëntie: zusters stonden tussen wereldleiders op het podium. ‘Dat is niet zomaar,' aldus Bauwens. ‘Maar de grote debatten over vrouwen in de Kerk en over homoseksualiteit schuift men voorlopig voor zich uit.'Dat heeft niet alleen met Rome te maken, maar met de wereldkerk: ‘In het Westen leeft de discussie anders dan in Afrika of Azië. Het risico op een schisma maakt dat de paus voorzichtig moet laveren.'Misbruik blijft een zwarte schaduwOnvermijdelijk kwam ook de kritiek op zijn verleden bovendrijven. Als overste van de Augustijnen zou Leo XIV betrokken geweest zijn bij het verplaatsen van een beschuldigde priester. ‘Maar onderzoeksjournalisten concludeerden snel dat hij formeel betrokken was bij een beslissing die boven zijn hoofd genomen werd. Toch toont het aan hoe zwaar de misbruikcrisis nog altijd op de Kerk weegt.'De paus die ook Aalst mag wakker schuddenPieter Bauwens is zelf ook gelovig, wat verwacht hij van de nieuwe paus? ‘Ik hoop dat hij West-Europa wakker schudt. Dat hij zegt: kom uit uw veilige cocon, durf terug een sociale en missionaire Kerk te zijn. Met respect voor de interne diversiteit.'Hij verwijst naar een lokaal project in Aalst waar een kerkelijk aangestelde maatschappelijk werker mensen opzoekt die door het net van de hulpverlening vallen. ‘Dat is de Kerk die nodig is.'Paus Leo XIV lijkt, na amper een week, die signalen al te geven: sociaal bewogen, voorzichtig hervormer, maar ook diep geworteld in traditie. Of hij de beloften waarmaakt, zal de geschiedenis moeten uitwijzen. MSupport the show

We cover Pope Leo XIII 's Rerum Novarum numbers 1 through 6 in his condemnation of Socialism and collectivism against the individual rights of workers in 1891, when Socialism was increasingly popular in intellectual circles, setting the stage for the statisms of the 1900s. The Republican Professor is a pro-getting-theology's-application-to-public-policy-correct podcast. The Republican Professor is produced and hosted by Dr. Lucas J. Mather, Ph.D. Support the podcast. Buy me a cup of coffee or ten here : https://buymeacoffee.com/lucasj.mather

Faaaaaala Santidade!Você conhece a história dos papas com o nome Leão?Pois é… não foi só um, não! Na verdade, foram 13 papas que escolheram esse nome ao longo da história da Igreja. E entre eles, alguns marcaram profundamente a fé católica, enfrentando heresias, protegendo a doutrina e sendo verdadeiros leões — com o perdão do trocadilho — na defesa da verdade.O mais famoso de todos, sem dúvida, foi São Leão Magno, o Papa Leão I. Ele viveu no século V e ficou conhecido por sua coragem e sabedoria. Foi ele quem, com firmeza e palavras, conseguiu conter Átila, o Huno, de invadir Roma. Imagina isso? Um papa indo pessoalmente negociar com um dos líderes mais temidos da história! Além disso, Leão Magno defendeu com clareza a doutrina da fé em tempos de grande confusão, principalmente sobre quem era Jesus Cristo — verdadeiro Deus e verdadeiro homem. Suas homilias e escritos influenciaram profundamente os rumos da Igreja.Outros papas com o nome Leão também deixaram sua marca, como Leão III, que coroou Carlos Magno, e Leão XIII, que escreveu a importante encíclica Rerum Novarum, tratando da dignidade do trabalho e da justiça social — algo super atual até hoje. Cada Papa Leão, em sua época, enfrentou grandes desafios com fé, coragem e inteligência, sempre buscando o bem da Igreja e da humanidade.《"O que foi visível em nosso Redentor passou para os seus sacramentos.” – São Leão Magno》Acompanhe conosco, aprenda com a história dos Papas Leão e compartilhe com os amigos! Esperamos um dia ter um episódio aqui sobre você também.=====REFERÊNCIAS E INDICAÇÕES=======Livro: História dos PapasEditora: Minha Biblioteca Católicahttps://www.youtube.com/watch?v=CgxWE_THFck&t=767s&pp=ygUVcGFwYXMgbm9tZSBsZWFvIGx1Y2FzObs: links acessíveis na data de publicação desse episódio.=============CONTATOS===============Instagram: @sopelamisericordiaFacebook: /sopelamisericordiaE-mail: sopelamisericordia7@gmail.comSite: www.sopelamiericordia.com.brYoutube: @sopelamisericordia8557

We discuss Catholic Social Teaching and Rerum Novarum with Kishore Jayabalan and the unanswered questions of Fiducia Supplicans with Dr. Eduardo Echeverria.

Sponsored by Charity Mobilehttps://www.charitymobile.com/rtt.phpSources:https://www.returntotradition.orgContact Me:Email: return2catholictradition@gmail.comSupport My Work:Patreonhttps://www.patreon.com/AnthonyStineSubscribeStarhttps://www.subscribestar.net/return-to-traditionBuy Me A Coffeehttps://www.buymeacoffee.com/AnthonyStinePhysical Mail:Anthony StinePO Box 3048Shawnee, OK74802Follow me on the following social media:https://www.facebook.com/ReturnToCatholicTradition/https://twitter.com/pontificatormax+JMJ+

FAN MAIL--We would love YOUR feedback--Send us a Text MessageWhat can the pivotal moments of World War II teach us about our rapidly changing world today? Drawing from Victor Davis Hanson's masterful work "The Second World Wars," we explore how three unexpected events in 1941 transformed separate regional conflicts into a global catastrophe—and why similar world-altering shifts might be happening right now.As we recently marked the 80th anniversary of Victory in Europe Day, this episode examines why remembering this history matters more than ever. VE Day represents not just military triumph, but the defense of democracy and freedom against tyranny. For those seeking deeper understanding, we recommend Herman Wouk's epic novels "The Winds of War" and "War and Remembrance," along with the landmark documentary series "The World at War"—works that capture both the sweeping historical events and deeply personal experiences of this transformative period.Hanson's analysis reveals how technological shifts rapidly altered the course of the war, with aircraft carriers rendering battleships obsolete almost overnight. This serves as a powerful parallel to our current moment, as we face potentially world-changing developments: unprecedented political shifts in America, the election of the first American-born Pope, and an AI revolution that may require new ethical frameworks similar to how Pope Leo XIII addressed industrialization with Rerum Novarum in 1891. Are the winds of change gathering force again? This episode challenges us to learn from history's patterns so we can better navigate our increasingly uncertain future.Key Points from the Episode:• VE Day (May 8, 1945) marked Nazi Germany's defeat and remains relevant as a reminder of war's costs and democracy's value• Herman Wouk's "The Winds of War" and "War and Remembrance" provide immersive understanding of WWII through personal stories and historical context• "The World at War" documentary remains the gold standard for understanding the conflict through powerful storytelling and rare footage• World War II demonstrates how quickly technological shifts can occur - battleships became obsolete as aircraft carriers dominated naval warfare• Today's potential pivotal shifts include unprecedented US political changes, the first American-born Pope, and the AI revolution• Historical patterns suggest we may be witnessing another period of rapid transformation similar to the world-altering events of 1941Remember history so we are not blinded by those who misinterpret it, and honor the sacrifices made during World War II.Other resources: MM#231--American MasterpieceMM#234--RememberMM#257--Land Ho, The digital revolution is hereWorld at war documentary (watch the first 5 minutes)Want to leave a review? Click here, and if we earned a five-star review from you **high five and knuckle bumps**, we appreciate it greatly, thank you so much!

Robert Francis Prevost, de Amerikaan die een groot deel van zijn leven in Peru werkte, verraste als nieuwe paus meteen. Vooral ook met zijn nieuwe naam. Die was een heel bewuste, ideologische keuze, onderstreepte hij zelf. De erfenis van zijn voorganger Leo XIII is voor Leo XIV van grote betekenis in tijden van geopolitieke omwenteling; technologische en industriële revolutie en hun impact op de samenleving.Om deze nieuwe paus en zijn visie op de wereld te doorgronden moet je dus Leo XIII leren kennen. Zijn levensverhaal is fascinerend, maar zijn betekenis als ideologisch denker en politiek dier is pas echt van historische allure. Jaap Jansen en PG Kroeger vertellen over Gioacchino Pecci, edelman uit Siena, geboren in 1810. De oudste mens ooit op film (hier en hier) en als zanger in een audio-opname.***Deze aflevering is mede mogelijk gemaakt met donaties van luisteraars die we hiervoor hartelijk danken. Word ook vriend van de show!Heb je belangstelling om in onze podcast te adverteren of ons te sponsoren? Zend een mailtje naar adverteren@dagennacht.nl en wij zoeken contact.Op sommige podcast-apps kun je niet alles lezen. De complete tekst plus linkjes en een overzicht van al onze eerdere afleveringen vind je hier***De scholier Gioacchino bleek net als zijn oudere broer Giuseppe razend slim en leergierig. Hij groeide op onder Napoleon en beleefde nationale revoltes, de komst van de democratie, mobiliteit en massamedia, industrie en arbeidersbeweging, stoomschepen, treinen, telegraaf, technologie en wetenschap in een razend tempo. Heel zijn lange leven was hij gretig en nieuwsgierig en opende de geesten van tijdgenoten voor nieuwe ideeën en overtuigingen.Met 27 al was hij een dapper bestuurder die de Camorra bij Napels hard aanpakte, op zijn 33ste topdiplomaat in Brussel en de CEO van het Vaticaan voor een spijkerhard-conservatieve paus die best snapte dat hij zo'n talent niet kon negeren. 1878 werd hij zelf 'opvolger van Petrus'. En bleek als Leo XIII een wervelwind.Politiek moest hij meteen knokken met de briljante Duitse rijkskanselier Otto von Bismarck. En won. Hij maande katholiek Frankrijk vrede te sluiten met een seculiere liberale staat om polarisatie of erger te vermijden. Hij publiceerde reeksen politieke en spirituele boodschappen en verblufte met een openlijke verzoening van wetenschap en geloof. Leo XIII ontving in audiëntie zelfs sciencefiction-romancier Jules Verne!Faam verwierf hij met de encycliek 'Rerum Novarum', oftewel ‘Over de nieuwe dingen'. Het was een doorwrochte ideologische en filosofische afrekening met het reactionaire denken van zijn voorgangers sinds de Franse Revolutie in 1789. Hij sleurde de rooms-katholieke kerk de werkelijkheid van de industriële, geglobaliseerde wereld in.Met de nodige lef analyseerde hij hoe het kapitalistische liberaal-economisch denken en het socialistische denken en zijn collectivisme de kern van de samenleving en de menselijke waardigheid niet goed begrepen. Beiden maakten de mens een slaaf van materialisme en van de anonieme machten van markt en staat.Zijn alternatieve filosofie ging uit van politieke begrippen die wij ook nu nog als actueel en modern herkennen. Van subsidiariteit, rechten van werknemers en werkgevers en 'polderen' tot 'civil society', vrijheid van vereniging en het 'bonum commune'.In de jaren na 1880 drong dit ook buiten het katholieke milieu door. In Nederland bijvoorbeeld bij mensen als de antirevolutionair Abraham Kuyper en de sociaal-liberaal Sam van Houten met hun nadruk op 'de sociale kwestie'.In zijn strijd met Bismarck zorgde Leo XIII ervoor dat de Duitse katholieken de Duitse staat accepteerden en dat zij zich konden verenigen. De 'Zentrumspartei' werd het politiek thuis voor mensen als Konrad Adenauer en fuseerde na 1945 met protestantse groeperingen in de CDU. De sociale markteconomie en de Europese verzoeningsgedachte stammen direct uit de ideologische filosofie in Rerum Novarum.De nieuwe paus Leo XIV bouwt daar expliciet op voort. Hij spreekt van ‘de schatkist van de sociale leer' van Leo XIII voor de 21e eeuw. Juist in ‘deze andere industriële revolutie en de ontwikkelingen in het terrein van artificiële intelligentie' biedt Leo XIII actuele antwoorden voor ‘de verdediging van menselijke waardigheid, gerechtigheid en het werk van mensen'. Het zou dus logisch zijn als de nieuwe paus in 2026 op de 135ste verjaardag van Rerum Novarum dat denken met een eigen 'AI encycliek' een nieuwe impuls geeft.Habemus Papam!***In deze aflevering noemden we de boeken:Jürgen Osterhammel – De metamorfose van de wereld (Atlas Contact)Giuliano da Empoli – Het uur van de wolven (Atlas Contact)***Verder luisteren451 - 75 jaar Duitse Democratie403 - Sam van Houten, een eeuw lang verrassend dwars373 - Nederland en België: de scheiding die niemand wilde339 – De geopolitiek van de 19e eeuw is terug. De eeuw van Bismarck336 - Timothy Garton Ash: Hoe Europa zichzelf voor de derde keer opnieuw uitvindt282 - Hoe Sammy Mahdi - de nieuwe Vlaamse leider - de christendemocraten er weer bovenop wil helpen274 - Thorbecke, denker en doener242 - Adrianus van Utrecht, de Nederlandse Paus222 - Na de kindertoeslagaffaire. Hoe Nederland rechtsstaat en democratie kan verbeteren. Gesprek met Richard Barrett van de Venetië Commissie190 - Napoleon, 200 jaar na zijn dood: zijn betekenis voor Nederland en Europa110 - Overleggen in crisistijd: Hans de Boer en Han Busker, voorzitters van de Stichting van de Arbeid55 - De geboorte van het poldermodel50 - De politieke strijd om de vrijheid van onderwijs47 - Konrad Adenauer, de eerste bondskanselier***Tijdlijn00:00:00 – Deel 100:36:01 – Deel 201:04:46 – Deel 301:15:32 – EindeZie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

In honor of the new Pope Leo XIV, and in celebration of the 134th anniversary of Rerum Novarum, Alex Denley and Andrew Willard Jones discuss the pontificate of Pope Leo XIII and the birth of modern Catholic Social Teaching.

Amy Welborn joins to talk about her article "Humility and the Papacy". Father Thomas Petri and Teresa discuss the secular media treatment of Rerum Novarum. Monthly Marriage Encounter with Greg and Julie Alexander of https://www.thealexanderhouse.org/. Plus, T's Two Sense looks over a video about Pope Leo XIV...and a conversation with Chuck Gaidica about a pilgrimage to Lourdes as as a recent convert.

Amy Welborn joins to talk about her article "Humility and the Papacy". Father Thomas Petri and Teresa discuss the secular media treatment of Rerum Novarum. Monthly Marriage Encounter with Greg and Julie Alexander of https://www.thealexanderhouse.org/. Plus, T's Two Sense looks over a video about Pope Leo XIV...and a conversation with Chuck Gaidica about a pilgrimage to Lourdes as as a recent convert.

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Cela fait maintenant une semaine que Robert Francis Prevost est devenu Léon XIV. Il y a une semaine, dans le secret de la chapelle Sixtine, le doyen du Collège des cardinaux a interrogé le pape tout juste élu… De quel nom veux-tu être appelé ? Léon. Il s'en est expliqué deux jours plus tard : Léon XIV a choisi de mettre ses pas dans ceux de Léon XIII, et de l'encyclique historique Rerum novarum. Publié en 1891 - le 15 mai d'ailleurs - ce texte aborde la question sociale dans le contexte de la première grande révolution industrielle. Que dit-il dans le détail, et qu'est ce que cela permet de dire du nouveau pape ? François Euvé, Jésuite, théologien, rédacteur en chef de la revue Études est au micro de Pierre-Huges Dubois. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Send us a textSPONSOR:   Briefcase MarketingPope Leo XIV, born Robert Francis Prevost in Chicago, becomes the first American pope in Church history, bringing a unique blend of Augustinian spirituality, canon law expertise, and pastoral experience from his years serving the poor in Peru.• White smoke appeared lunchtime (EST) on Thursday, signaling a relatively quick conclave.• Pope Leo chose his name after Leo XIII, known for social justice teaching.• His first words as pope were "Peace be with you," signaling a focus on unity.• Both traditionalists and progressives have responded positively to his election. • As an Augustinian, he comes from a religious order and will bring his order's perspective to the papacy.• His American accent and Midwestern English create a new sound for papal addresses.• He combines elements of his predecessors: Francis's concern for the poor with Benedict's academic approach.• His living brothers in Chicago and Florida offer a humanizing glimpse into his family life.• Early indications suggest he'll be a unifying figure while continuing Francis's mission in a "more buttoned-up" style.• He's already begun peace initiatives, meeting with Ukraine's president shortly after his election.Let us pray for Pope Leo XIV as he begins his pontificate, that the Lord will guide him in leading the Church through whatever hardships may come.Church Search goes to St. Noel.SPONSOR:   Briefcase MarketingAt Briefcase Marketing, we create marketing that inspires action and delivers results.  We will:Clarify your message to attract the right audience.Streamline your website to convert more visitors into customers, donors or volunteers.Create consistency to build trust and deepen relationships across every marketing platform (Emails, Ads, Social Media, Etc).Check out just two of their  successful clients and their most recent client, Womankind.WomankindTheology of the Body CLESt. John Cantius ParishFr Damian invites you:Jubilee Year pilgrimages will happen across the Diocese of Cleveland: June 12th at St. John of the Cross to Lourdes Shrine.July 19th at St. John Bosco to Shrine of the Queen of the Holy Rosary at Incarnate Word Academy (especially for young adults),July 26th at St. Anne Shrine (focused on grandparents and families).Readings for the 5th Sunday of Easter.

We discuss Catholic Social Teaching and Rerum Novarum with Kishore Jayabalan and the unanswered questions of Fiducia Supplicans with Dr. Eduardo Echeverria.

Depuis la déferlante provoquée par ChatGPT fin 2022, l'intelligence artificielle s'impose comme une technologie de rupture, susceptible de transformer en profondeur notre société. Une mutation si profonde qu'elle résonne jusque sous les voûtes du Vatican. Le tout nouveau pape en est convaincu, au point d'avoir choisi un nom lourd de sens : Léon XIV.Un clin d'œil assumé à Léon XIII, pape à la fin du XIXe siècle, connu pour son engagement face aux bouleversements de son temps. Dans un discours prononcé devant le collège des cardinaux, le nouveau souverain pontife a déclaré :« J'ai choisi le nom de Léon XIV notamment en hommage au pape Léon XIII. Dans son encyclique Rerum Novarum, il a abordé la question sociale dans le contexte de la première révolution industrielle. Aujourd'hui, l'Église doit répondre à une nouvelle révolution — celle de l'intelligence artificielle — en défendant la dignité humaine, la justice et le travail. »Parue en 1891, Rerum Novarum — littéralement « Des choses nouvelles » — avait marqué un tournant dans la position de l'Église. Léon XIII y posait les fondations de la doctrine sociale catholique, dénonçant la misère ouvrière et les excès du capitalisme, tout en prenant ses distances avec le socialisme. Une tentative d'équilibre face aux dérives d'un monde en transformation. Avec cette référence historique, Léon XIV, âgé de 69 ans, entend inscrire son pontificat dans la continuité de cette tradition d'engagement. À ses yeux, l'IA représente une nouvelle forme de révolution industrielle, porteuse de promesses mais aussi de risques majeurs pour la condition humaine. Le Vatican ne découvre pas le sujet : le pape François avait déjà alerté sur les dangers de la désinformation générée par les IA, parlant de « récits faux, crus et diffusés comme s'ils étaient vrais ». Un nouveau chapitre s'ouvre donc pour l'Église, appelée à se positionner face à cette technologie en pleine expansion. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

VIDEO: Leone XIV spiega la scelta del nome ➜ https://www.youtube.com/watch?v=DVBKwYe5FOMTESTO DELL'ARTICOLO ➜ https://www.bastabugie.it/8164IL PAPA HA SCELTO IL NOME ISPIRANDOSI A LEONE XIII E LA SUA RERUM NOVARUM di Germán Masserdotti Si può affermare che la Rerum novarum (5 maggio 1891) di Leone XIII sia un documento-modello, una dimostrazione di come dovrebbero essere redatti i documenti sociali della Chiesa. Questo per diversi motivi, uno dei quali vorrei evidenziare in questa nota.Nella sua enciclica, Leone XIII affronta la "questione sociale" dell'epoca: la questione operaia. Si potrebbe dire, usando un'espressione corrente, che essa è una occasione per la formulazione di una globale proposta di ordine sociale secondo il diritto naturale e cristiano. Riguardo alla questione del lavoro, Papa Pecci esamina i fondamenti naturali di un sano ordine economico, che poi collega all'ordine politico. In questo senso, tenendo conto del rapporto reciproco tra datori di lavoro e lavoratori - potremmo dire, datori di lavoro e dipendenti - il Papa fa riferimento al ruolo che deve svolgere lo Stato. Qui possiamo vedere quello che sarebbe poi stato illustrato più esplicitamente come principio di sussidiarietà, magistralmente affermato nella lettera enciclica Quadragesimo anno (15 maggio 1931) di Pio XI.Veniamo quindi al punto centrale della questione. Uno dei motivi per cui la Rerum Novarum è un modello di documento sociale è che propone la civiltà cristiana come rimedio alla questione sociale. Si tratta di una costante del Magistero della Chiesa fino a una certa data, che qui non è il caso di precisare. Leone XIII fa riferimento all'argomento almeno due volte.GESÙ CRISTO È IL VERO PRINCIPIODopo aver giustificato la necessità del Magistero o Dottrina Sociale della Chiesa, Leone XIII afferma: «Basterà qui richiamare brevemente gli esempi degli antichi. Ricordiamo cose e fatti che non lasciano adito a dubbi: che la società umana fu rinnovata fin dalle sue fondamenta dai costumi cristiani; che, in virtù di questo rinnovamento, il genere umano fu spinto a cose migliori; anzi, fu tratto dalla morte alla vita e riempito di una perfezione così sublime, che nessun altro eguale esisteva nei tempi antichi né può essercene uno maggiore in futuro. Infine, che Gesù Cristo è il vero principio e il fine di questi benefici e che, poiché sono proceduti da Lui, tutti devono essere riferiti a Lui. Avendo ricevuto la luce del Vangelo e avendo fatto conoscere al mondo intero il grande mistero dell'incarnazione del Verbo e della redenzione degli uomini, la vita di Gesù Cristo, Dio e uomo, penetrò tutte le genti e le permeò tutte con la sua fede, i suoi precetti e le sue leggi. Pertanto, se la società umana deve essere guarita, non può essere guarita che da un ritorno alla vita e ai costumi cristiani, poiché, quando si tratta di restaurare società decadenti, è necessario riportarle ai loro principi. Poiché la perfezione di ogni società risiede nel ricercare e realizzare ciò per cui è stata istituita, cosicché la stessa causa che ha dato origine alla società diventa la causa dei movimenti e delle azioni sociali. Quindi, allontanarsi da ciò che è stabilito è corruzione, ritornare ad esso è guarigione. E in tutta verità, come diciamo di tutta la società umana, lo diciamo anche di quella classe di cittadini che si guadagnano da vivere con il lavoro, i quali sono la stragrande maggioranza» (RN, 21).Nel testo si possono osservare diversi aspetti. Uno di essi è di estrema attualità per i nostri tempi, caratterizzati dal naturalismo e dal pluralismo religioso: la centralità del Mistero di Cristo: «Gesù Cristo è il principio e il fine di questi benefici, e poiché da Lui procedono, tutti devono essere riferiti a Lui. Avendo ricevuto la luce del Vangelo e avendo fatto conoscere al mondo intero il grande mistero dell'incarnazione del Verbo e della redenzione dell'umanità, la vita di Gesù Cristo, Dio e uomo, ha penetrato tutte le nazioni e le ha permeate tutte con la sua fede, i suoi precetti e le sue leggi». Vale a dire che al centro della civiltà cristiana c'è Gesù Cristo stesso. Non si tratta di un mero ordine giuridico o culturale senza un principio vitale che lo anima. Al contrario: la sorgente della vita della civiltà cristiana è Gesù Cristo stesso, che ha detto di sé: «Io sono la vita» (cfr Gv 14,6).I PROTAGONISTI DELLA CIVILTÀ CRISTIANANel secondo testo, Leone XIII afferma: "Avete, venerabili fratelli, chi e come debba occuparsi di questa difficile questione. Ciascuno faccia la sua parte, e con la massima sollecitudine, affinché un male di sì grande entità non diventi incurabile per il ritardo nel rimedio. Coloro che governano le nazioni applichino la provvidenza delle leggi e delle istituzioni; i ricchi e i padroni ricordino i loro doveri; i proletari, la cui causa è in gioco, facciano ragionevoli sforzi; e, come abbiamo detto all'inizio, poiché la religione è l'unica che può sanare radicalmente il male, tutti devono adoperarsi per il ripristino dei costumi cristiani, senza i quali anche le stesse misure di prudenza che si ritengono adeguate servirebbero a ben poco alla soluzione. Quanto alla Chiesa, essa non lesinerà mai e in nessun caso i suoi sforzi, prestando tanto maggiore aiuto quanto maggiore è la sua libertà di azione; e coloro che sono incaricati di vegliare sulla salute pubblica ne tengano particolarmente conto. Su questo concentrino i sacri ministri tutte le forze dello spirito e la loro competenza e, preceduti da voi, venerabili fratelli, con la vostra autorità e il vostro esempio, non cessino di inculcare in tutti gli uomini di ogni classe sociale le massime di vita tratte dal Vangelo; combattano con tutte le forze a loro disposizione per la salvezza del popolo e, soprattutto, si sforzino di conservare in sé e di infondere negli altri, dai più grandi ai più piccoli, la carità, signora e regina di tutte le virtù. Poiché la soluzione desiderata si deve attendere anzitutto da una grande effusione di carità, intendiamo la carità cristiana, che riassume in sé tutta la legge del Vangelo e che, pronta in ogni momento a donarsi per il bene degli altri, è l'antidoto più sicuro contro l'egoismo del mondo, e i cui tratti e gradi divini sono stati espressi dall'apostolo san Paolo con queste parole: «La carità è paziente, è benigna, non si attacca al suo interesse; tutto soffre, tutto sopporta» (1 Cor 13,4-7)» (RN, 41).Si potrebbe distinguere tra i protagonisti della civiltà cristiana con un obbligo comune: «tutti devono impegnarsi a restaurare i costumi cristiani». A seguito della questione sociale sollevata dalla Rerum novarum, si distinguono i datori di lavoro e i lavoratori. L'osservazione di Leone XIII è molto attuale perché fa riferimento a un'idea fondamentale: la vita economica è regolata dalla morale naturale, prima di tutto da quella cristiana. Non esiste alcuna autonomia dell'economia che la ponga "al di là del bene e del male".L'esperienza di rileggere i documenti magisteriali in generale e, nel nostro caso, quelli sociali, è estremamente gratificante. Documenti fondamentali come la Rerum novarum di Leone XIII costituiscono una sorta di faro nella lettura e nell'interpretazione dei successivi pronunciamenti magisteriali. Benché affronti un tema specifico come quello del lavoro, la Rerum Novarum lo fa dall'alto del Magistero della Chiesa come depositaria della Rivelazione divina. E ci ricordano che uno degli insegnamenti costanti della Dottrina Sociale è quello della Civiltà Cristiana.

Habemus Papam! Leone XIV, primo papa statunitense, è già al centro del dibattito globale. Chi è Robert Francis Prevost, l'uomo che unisce radici latine e passaporto a stelle e strisce? Tra il richiamo alla Rerum Novarum, le accuse di essere "anti-MAGA" da Steve Bannon e il possibile dialogo con il cattolico JD Vance, il suo pontificato promette scintille. Riuscirà a rilanciare il Vaticano o sarà travolto dalla polarizzazione? Guglielmo vi guida in questo nuovo episodio di Dazebao, tra Curia, media e geopolitica. Iscrivetevi su Substack, seguiteci su Instagram @dazebaopodcast e scriveteci a dazebaopodcast@gmail.com. Non perdete il nostro YouTube @Grandangologram!

PART 1: Explaining Rerum NovarumSupport the show

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En los primeros días de su papado, Robert Prevost explicó por qué escogió el nombre de León XIV. En sus palabras, su antecesor León XII fue clave, a través de su encíclica Rerum Novarum, de poner luz en los problemas sociales y laborales que surgían con la Revolución Industrial del inicio del siglo pasado. Ahora León XIV ve que la humanidad se enfrenta a retos similares, pero ahora con la Inteligencia Artificial.Lo que parecía una inminente guerra a gran escala entre India y Pakistán por Cachemira, dio un giro inesperado el sábado, con el anuncio de un alto al fuego temporal. Sin embargo, ambas naciones se acusan de haberlo roto.Además… Putin aseguró que está dispuesto a iniciar conversaciones de paz directamente con Ucrania; Colectivos de madres buscadoras salieron a las calles el 10 de mayo; El gobierno de Estados Unidos revocó la visa de la gobernadora de Baja California; El rector de la Universidad Autónoma de Zacatecas, Rubén Ibarra Reyes, fue detenido acusado de violación; Al parecer, Donald Trump aceptó recibir como regalo del Emir de Qatar un lujoso avión; cayó a la Tierra una nave espacial de la era soviética que estuvo perdida y deambulando por el espacio más de 50 años.Y para #ElVasoMedioLleno… El equipo femenino de México se llevó la medalla de oro en arco compuesto durante la Copa del Mundo de Tiro con Arco Shanghái 2025.Para enterarte de más noticias como estas, síguenos en redes sociales. Estamos en todas las plataformas como @telokwento. Hosted on Acast. See acast.com/privacy for more information.

Leone XIV e la sfida all'intelligenza artificiale. Leone XIV non ha utilizzato mezze parole per descrivere le sfide della Chiesa e al primo posto ha messo l'intelligenza artificiale. Del resto, la scelta del nome indicato da Robert Francis Prevost va esattamente in questa direzione: il richiamo a Leone XIII, alla Rerum Novarum obbliga la Chiesa ad avviare una grande riflessione sulla modernità, sulla rivoluzione tecnologica, la robotica. Gli sviluppi dell'intelligenza artificiale comportano nuove sfide per la difesa della dignità umana, della giustizia e del lavoro. Il Papa parte da qui. La riscoperta della dottrina sociale. Quella di Robert Francis Prevost è una chiamata missionaria per tutta la Chiesa. E in questo percorso c'è la riscoperta della dottrina sociale, avviata proprio da papa Pecci, Leone XIII, con il testo promulgato il 15 maggio 1891 nel quale per la prima volta il magistero dei pontefici affronta i temi delle questioni operaie, delle condizioni di lavoro, del diritto allo sciopero, dell'equità dei salari. Certo, a quel tempo la Chiesa intendeva rispondere all'avanzata delle teorie socialiste, ma presentava proposte concrete, a partire dall'associazionismo. La stessa Rerum novarum afferma che "per riformare una società in decadenza, è necessario riportarla ai principi che le hanno dato l'essere". Nella sostanza, deviare dallo scopo primitivo è corruzione, tornare a esso è salvezza. Prevost, Bergoglio e l'intelligenza artificiale. Non c'è solo il richiamo alla dottrina sociale di Leone XIII. Con la promessa di affrontare in primis i temi etici della modernità, Prevost si collega direttamente a quanto affermato da Bergoglio in numerosi vertici internazionali pubblici. A Davos e a Lima, in Perù, Francesco si era concentrato sul rischio che questi sistemi possano distorcere la nostra percezione della realtà, tramite fake news, deepfake. Prevost si incammina dunque lungo la linea tracciata da Bergoglio secondo cui la tecnologia potrebbe far aumentare le disuguaglianze, dare vita a una “dittatura tecnologica”, causare la diffusione di realtà fasulle, conferire un potere spropositato alle macchine. "Il Corsivo" a cura di Daniele Biacchessi non è un editoriale, ma un approfondimento sui fatti di maggiore interesse che i quotidiani spesso non raccontano. Un servizio in punta di penna che analizza con un occhio esperto quell'angolo nascosto delle notizie di politica, economia e cronaca. ___________________________________________________ Ascolta altre produzioni di Giornale Radio sul sito: https://www.giornaleradio.fm oppure scarica la nostra App gratuita: iOS - App Store - https://apple.co/2uW01yA Android - Google Play - http://bit.ly/2vCjiW3 Resta connesso e segui i canali social di Giornale Radio: Facebook: https://www.facebook.com/giornaleradio.fm/ Instagram: https://www.instagram.com/giornale_radio_fm/?hl=it

"Conoce las penurias y el sufrimiento de la gente", dijo el padre Mario Tenti en la mañana de #BuenasNotas para referirse al a figura del nuevo papa, León XIV. El nuevo pontífice se puso el nombre de "León" como continuidad del gestor de la doctrina social de la iglesia, quien además redactó la encíclica Rerum Novarum. Tenti se refirió a Santiago del Estero como sede primada y pidió por una posible visita del papa a nuestra provincia en el futuro.

2025 May 11 SUN: FOURTH SUNDAY OF EASTER Acts 13: 14. 43-52/ Ps 100: 1-2. 3. 5/ Rv 7: 9. 14b-17/ Jn 10: 27-30 In my junior year of high school at Decatur St. Teresa, I was in a religion course called Social Justice. And in that course I learned about the social teaching of the Catholic Church, which began in 1891 with a writing called Rerum Novarum, that is, "of new things." And in this document, the new things being treated were the changes in society having come about as the result of the Industrial Revolution. And this writing championed the rights of workers so that they might not find themselves as mere cogs in a money-making machine, but that they might be respected in the fullness of their humanity, in the depth of their gifts. This caught my attention because my father was a factory worker at the Decatur Plant of Caterpillar Incorporated. And this is what I needed to hear because I was thinking about the priesthood, but apparently I needed to hear something which would secure for me a sense of the credibility of the Church. And I found it when I heard about this social teaching. The Pope who issued Rerum Novarum in 1891 was Leo XIII.  Now we have all experienced some amazing events in these past few days, and I can well imagine that you are expecting to hear from me something like, "Oh, Pope Leo, personal friend of mine." No. We are two years apart in age. The thing that we have to keep in mind is that we were on different tracks: he as a member of a religious order, the Augustinians, while I was studying to be a diocesan priest. And it is of some interest that there is some overlap. Two instances. I went to St. Louis in 1977 for my third and fourth years of college seminary. And in that same year, 1977, Pope Leo went to St. Louis for his novitiate period. And no, we did not run into each other. And then we were also studying canon law in Rome at the same time. But we were at two different universities. So there is no possibility of my claiming some kind of closeness.  But I go back to the thing that sparked my sense of the credibility of the Church back when I was in high school. Robert Francis Prevost took the name Leo XIV because of what Leo XIII wrote about justice. And he said as much to the Cardinals yesterday. And for that reason, I feel a kinship with Pope Leo because our minds and our hearts are on the same thing. We want to see every human being in the world realizing their dignity first of all as being created by God the Father and by being lifted up by the love of Jesus for all of us.  Now, our bulletin deadline is Tuesday. And I realized, well, I won't have anything about a new pope. And I suspected we'd have a new pope by Friday. Well, it came on Thursday. But I had the bulletin deadline. So I wrote something about the writings of Pope Francis. And it turns out again yesterday as he was addressing the Cardinals that the first apostolic exhortation of Pope Francis, which I mentioned on the front of the bulletin today, was also cited by Pope Leo yesterday. And he intends to continue all that Pope Francis has taught. I am grateful for that.  Now, this happens to be Good Shepherd Sunday, quite aptly. And we have an account of the difficulties that Paul and Barnabas ran into in proclaiming the Good News. We also have a very joyful image from the Book of Revelation about all the people in white garments who have been washed in the Blood of the Lamb. And again, the Lamb who had been slain is at the center there. And then Jesus, speaking about shepherding, notes the fact that sheep are very good at distinguishing voices. And we pray that we, every one of us, will be attuned as we get to know this new pope and as we consider all the teaching of the People of God, the Church. That we will hear the voice of the Shepherd.

Deacon Omar Gutierrez and Kris McGregor discuss the life and contributions of Pope Leo XIII, highlighting his pivotal role in shaping modern Catholic social teaching. Pope Leo XIII, a deeply intellectual and spiritually grounded leader, sought to engage the modern world rather than retreat from it, producing over 80 encyclicals and major works like Rerum Novarum and Libertas. The post RN-13 – Pope Leo XIII and “Rerum Novarum” (The Condition of Labor) – Regnum Novum with Omar Gutierrez – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Inniu an deichiú lá de mhí na Bealtaine. Is mise Oisín Mac Conamhna.Toghadh Robert Prevost mar Pápa Leo a Ceathair Déag, ag an gceathrú vóta de chomhthionóil na gcairdinéal sa Séipéal Sistíneach sa Róimh Déardaoin. Is eisean an dá chéad seachtó seachtú Pápa ó Pheadar. Is as Chicago dó, an chéad Phápa as na Stáit Aontaithe, agus chaith sé cuid mhór dá shaol i bPeiriú. Rinne an Pápa Proinsias easpag de in 2014, agus cairdinéal de in 2023. Nuair a fógraíodh é tar éis an toghcháin, labhair sé in Iodáilís, in Spáinnís, agus i Laidin. Tá leid i rogha a ainm phápaigh go mbeidh an ceartas sóisialta ina théama tábhachtach dá phápacht. Tá cáil ar an bPápa Leo deireanach, a Trí Déag, as a imlitir Rerum Novarum, a chuir cearta an lucht oibre go lárnach i dteagasc na heaglaise Rómánaí.Tá cluiche ceannais camógaíochta na Mumhan idir Corcaigh agus Port Láirge curtha siar ag Camógaíocht na Mumhan, mar tá an dá fhoireann ag diúltú scórtaí a chaitheamh. Bhi agóid eile faoin cheist an deireadh seachtaine seo caite, nuair a d'fheistigh foirne Bhaile Átha Cliath agus Chill Cheannaigh chun cluiche ag caitheamh brístí gearra, acht bhí orthu na bristí gearra a athrú go scórtaí sular cuireadh tús leis an gcluiche. An babhta seo tá na himreoirí uilig go soiléir nach nglacfaidh siad leis na scórtaí in aon chur. Beidh comhdháil speisialta ag an gCumann Camógaíochta ar an dara lá is fiche den mhí seo, chun riail na scórtaí éigeantacha a phlé.Bhuaigh Zhao Xintong craobh an domhain sa snúcar in Amharclann an Bhreogáin in Sheffield Dé Luain, an chéad bhuaiteoir ón tSín riamh. Bhuaigh sé ocht bhfráma dhéag in aghaidh a dó dhéag i gcoinne Mark Williams, iarchuradh ón mBreatain Bheag, sa chluiche ceannais; agus bhuaigh sé ar Ronnie O'Sullivan, duine de na himreoirí snúcair is fearr riamh, le seisiún le spáráil sa chluiche leathcheannais. Dar le máthair Zhao, toisc nach raibh sé ró-ard nuair a raibh sé ina ghasúr, bhí nós aige cleachtadh ag caitheamh scataí rollála, mar gheall ar na horlaí breise a thug siad dó.*Léirithe ag Conradh na Gaeilge i Londain. Tá an script ar fáil i d'aip phodchraolta.*GLUAISceartas sóisialta - social justiceimlitir - circular (letter)scórtaí - skortsAmharclann an Bhreogáin - the Crucible Theatreiarchuradh - former championscataí rollála - roller skates

Who is the new American Pope Leo XIV? Father Tim Grumbach joins Trending with Timmerie. (0:51) Expecting a Marian Papacy (21:40) Having a new pope in the Jubilee Year of Hope. (32:00) Pope elected on the Feast of the Apparition of St. Michael. (39:55) Social Teaching of predecessor Leo XIII – Rerum Novarum. (45:27)

Marc Vidal analiza en su 'Salida de Emergencia' la elección de León XIV. Ha explicado que "la elección del cardenal Robert Francis Prevost como el nuevo Papa León XIV no solo tiene implicaciones religiosas, sino también económicas y políticas. De hecho, el nuevo pontífice será el primer Papa con doble nacionalidad, estadounidense y peruana, lo que le aporta una perspectiva única".Su larga trayectoria pastoral en Hispanoamérica, afirma, "y su sensibilidad hacia las realidades económicas regionales, pueden traducirse en un papel más activo de la Iglesia Católica frente a desafíos como la deuda externa, la informalidad laboral o la desigualdad socioeconómica".Además, el nombre elegido, León XIV, "evoca al histórico León XIII y a su encíclica "Rerum Novarum", seguramente queriendo expresar su compromiso con la justicia social y el bienestar económico de los más vulnerables".Es un Papa con un gran conocimiento de los países emergentes y eso es bueno. "En ...

The first Pope from the US? Baptized without parents' consent? Is Transubstantiation and Real Presence the same thing? This and more in today's Open Line Friday with Colin Donovan.

En entrevista para MVS Noticias con Luis Cárdenas, Laura Coronado, abogada y especialista en cultura digital, habló sobre Prevost, un León XIV para encarnar hoy la “Rerum Novarum”, la primera encíclica que apostó por la justicia social.See omnystudio.com/listener for privacy information.

The first Pope from the US? Baptized without parents' consent? Is Transubstantiation and Real Presence the same thing? This and more in today's Open Line Friday with Colin Donovan.

In this episode Fr. Des speaks about Pope Leo XIII who was famous for ‘Rerum Novarum' which was the first social encyclical on fair wages for workers. He then goes on to give the key elements of Augustinian Spirituality and the background of our new Holy Father. L'articolo E27 | Chatechesis – Fr Des Farren – Pope Leo XIII and Pope Leo XIV proviene da Radio Maria.

Assinante da Gazeta tem acesso a uma cobertura exclusiva da eleição do novo papa. Veja agora nossa oferta para novos membros de 6 meses por R$ 1,90 https://bit.ly/44tcPrw*) É sabido que a escolha do nome por um novo papa sempre têm significados. Não é diferente com o recém-anunciado papa Leão XIV. Como publicou a reportagem da Gazeta do Povo, “se Leão XIV seguir o precedente do último pontífice a adotar o pré-nome, é razoável esperar que o novo líder da Igreja Católica esteja preocupado com a justiça social”.Leão XIII deixou como legado a encíclica Rerum Novarum, que em português quer dizer "Sobre as Novas Coisas"). O documento tratava do pleito dos trabalhadores e pedia um sistema econômico mais solidário. Mas, ao contrário do que alguns possam pensar, não há relação com marxismo ou “esquerdismos”.Esse episódio do podcast 15 Minutos fala sobre o que inspirou a escolha do cardeal Robert Francis Prevost pelo nome de Leão XIV. O convidado é o Gabriel de Arruda Castro, da editoria de Ideias, que escreveu sobre o tema. 

Católicos de todo mundo comemoram neste dia 8 de maio de 2025, o cardeal norte-americano Robert Francis Prevost eleito Papa, adotando o nome de Leão XIV. Nascido em Chicago em 1955, é o primeiro pontífice dos Estados Unidos e o segundo das Américas, sucedendo ao Papa Francisco. Membro da Ordem de Santo Agostinho, Prevost teve uma longa trajetória missionária no Peru, onde serviu como bispo de Chiclayo. Antes de sua eleição, atuava como prefeito do Dicastério para os Bispos e presidente da Pontifícia Comissão para a América Latina.Sua escolha foi vista como um gesto de continuidade com o legado pastoral de Francisco, destacando-se por seu compromisso com a justiça social, inclusão e diálogo inter-religioso. Ao escolher o nome Leão XIV, fez referência ao Papa Leão XIII, conhecido por sua encíclica social “Rerum Novarum”.Em sua primeira aparição pública, Leão XIV dirigiu-se aos fiéis em italiano e espanhol, expressando carinho especial à comunidade de Chiclayo, no Peru, onde atuou por anos.

Viernes 09 de mayo: Comienza una nueva etapa para la Iglesia Católica, la de León XIV como ha decidido llamarse el nuevo pontífice, Robert Francis Prevost, de 69 años, que ayer fue escogido en el cónclave sucesor del papa Francisco. La elección de su nombre alude a León XIII, el papa de la doctrina social de la Iglesia y la encíclica Rerum Novarum.

Il Conclave sceglie il successore di Francesco: è Robert Francis Prevost. Il Conclave ha scelto il successore di Francesco: è Robert Francis Prevost, Leone XIV. E' il 267 esimo pontefice della storia della Chiesa cattolica, il primo americano. Dopo la fumata nera di mercoledì, anche nel secondo giorno erano ripartite le votazioni. Nelle prime, in nessun caso era stato raggiunto il quorum dei due terzi dei cardinali elettori, fissato a 89, necessario per eleggere il successore di papa Francesco. Poi alle 18.08 è arrivata la fumata bianca. Il nome Leone XIV non è stato scelto a caso dal nuovo papa che lo lega alla spinta verso il rinnovamento della società che Leone XIII aveva indicato nella Rerum Novarum. Chi è Robert Francis Prevost. Nato 69 anni fa a Chicago da una famiglia di origini italiana, francese e spagnola, Robert Francis Prevost è stato nominato a sorpresa da papa Francesco, nel 2023, prefetto del potente dicastero dei vescovi, l'ufficio vaticano che seleziona i vescovi mondiali. Questo sacerdote agostiniano ha trascorso venti anni in Perù, dapprima come missionario poi, nominato da Bergoglio, come vescovo. Gran capacità di ascolto, riservato, pragmatico, è difficile trovare sue dichiarazioni sui temi caldi. È apprezzato da molti cardinali di varie aree, e per questo suo lavoro è riuscito a far convogliare sulla sua figura quella Chiesa lontana da Roma. Una pace disarmata e una pace disarmante, umile e perseverante. Nel suo primo discorso pubblico, Prevost si incammina sul solco teologico, culturale e politico di Francesco. Parla di una pace disarmata e una pace disarmante, umile e perseverante, collegandosi direttamente alle ultime parole di Bergoglio che aveva affermato che non può esserci pace senza un disarmo unilaterale. E per proseguire le indicazioni di Bergoglio, anche Prevost intende costruire ponti con dialoghi, incontri, per essere un solo popolo in pace. Il primo a congratularsi con il nuovo papa è stato Donald Trump, ma il pensiero di Prevost resta distante da quello del presidente americano, soprattutto su migranti e diritti civili. Due posizioni assolutamente inconciliabili. "Il Corsivo" a cura di Daniele Biacchessi non è un editoriale, ma un approfondimento sui fatti di maggiore interesse che i quotidiani spesso non raccontano. Un servizio in punta di penna che analizza con un occhio esperto quell'angolo nascosto delle notizie di politica, economia e cronaca. ___________________________________________________ Ascolta altre produzioni di Giornale Radio sul sito: https://www.giornaleradio.fm oppure scarica la nostra App gratuita: iOS - App Store - https://apple.co/2uW01yA Android - Google Play - http://bit.ly/2vCjiW3 Resta connesso e segui i canali social di Giornale Radio: Facebook: https://www.facebook.com/giornaleradio.fm/ Instagram: https://www.instagram.com/giornale_radio_fm/?hl=it

Send us a textAre you interested in why the new pope took the name of an old pope?  Is he sending us a message?  Leo XIII was a modernizing pope whose most famous encyclical (1891) was called Rerum Novarum (New Things).  This is a class lecture that I delivered on that encyclical.  I discussed key passages and why it was so important. ps.  Don't miss my last podcast on why I am running for pope.  It is not what you might think.  Perhaps it should have been named "Things I would like to see in a Pope." 

Tune in here to this Thursday's edition of the Brett Winterble Show! Brett kicks off the program by talking about the historic election of the first American Pope and the emotional weight of the moment. Reflecting on the surprise announcement of Pope Leo XIV, Brett emphasizes the global significance of a papal election and the unifying effect it has on billions of people. He notes the rarity of an American being chosen among 267 pontiffs and shares his initial skepticism, followed by excitement. Drawing from Catholic history and social teachings like Rerum Novarum, he considers the new Pope’s background in Peru and his experience with poverty and socialism. We’re joined by Father Bill Nicholas to discuss the historic election of Pope Leo XIV, the first American Pope. Father Bill recounts the emotional moment he witnessed the announcement with schoolchildren, including a boy named Leo, whose name matched the new pontiff. He reflects on the Pope’s American upbringing and Peruvian missionary work, calling him a bridge between North and South America. Father Bill highlights Pope Leo’s emphasis on dialogue, community, and traditional moral teaching, noting his alignment with Catholic social doctrine rooted in Rerum Novarum. Beth Troutman from Good Morning BT is also here for this Thursday's episode of Crossing the Streams. Brett and Beth talk about the historic election of Pope Leo XIV and the emotional impact it had on people around the world. They reflect on the significance of having the first American Pope, noting his Chicago roots and missionary work in Peru. Beth shares how watching his first appearance moved her, despite not being Catholic, emphasizing the Pope’s message of peace and love. They discuss the symbolism behind his choice of the name “Leo,” drawing connections to Pope Leo XIII’s advocacy for workers and traditional Catholic social teaching. Brett and Beth also comment on the comforting sense of continuity the papal tradition brings, especially during uncertain times.Beth also shares what she and Bo have coming up Fridayon Good Morning BT! Listen here for all of this and more on The Brett Winterble Show! For more from Brett Winterble check out his YouTube channel. See omnystudio.com/listener for privacy information.

León XIV, Robert Francis Prevost, asume el papado en un momento de desafíos globales y eclesiásticos. Su elección del nombre León rinde homenaje a León XIII y su Rerum Novarum, señalando un compromiso con la Doctrina Social de la Iglesia y la justicia social. Su experiencia en la Amazonía peruana y su formación agustina sugieren un pontificado centrado en los pobres, los indígenas y la ecología, con una posible sensibilidad hacia el arte y la literatura que reflejen estas preocupaciones. Políticamente, mantendrá una postura diplomática, navegando las tensiones entre tradición y modernidad. Su relación con los movimientos sociales será clave, especialmente en América Latina, donde podría fortalecer el legado de Francisco.

- 1. Mai 1856 Generalstreiks im australischen Bundesstaat Victoria für Arbeiterrechte- 1. Mai 1886 Generalstreiks in der nordamerikanischen Arbeiterbewegung zur Durchsetzung  des 8-Stundentages- 1. Mai als Stichtag für die Beendigung der Arbeitsverhältnisse und damit verbundene Suche nach neuen Arbeitsstellen und Wohnungen- 1890 große Demonstrationen der Arbeiter in Europa für bessere Löhne und Arbeitsbedingungen- 1891 "Rerum Novarum" die große erste Sozialenzyklika des Papstes Leo XIII. zu den  neuen Problemen in der Welt der Arbeit- Tag der Arbeit- internationaler Kampf und Feiertag der Arbeiterklasse- Tag der Arbeiter- und Gewerkschaftsbewegung- Feiertag der Arbeiterrechte- in vielen Ländern weltweit ein staatlicher Feiertag- Feiertag des Heiligen Josef des Arbeiters- Eröffnung des Marienmonats MaiEin Tag, ein Datum vollgeladen mit den verschiedensten Bedeutungen, Erinnerungen, Wertigkeiten die den meisten von uns gar nicht mehr bewusst sind.Vielleicht ist es eine gute Idee, sich eine Bedeutung heraus zu nehmen und damit einen Tag zu verbringen. Mit Musik und einem schönen Frühstück, mit einem klugen Buch, mit einer Wallfahrt zu einer Muttergotteskapelle oder mit einem Gebet in den Anliegen der Arbeiter auf der ganzen Welt, die oft unter schwierigen Bedingungen arbeiten und leben müssen.  

If you've ever eaten at a university dining hall or at an airport bar or in a corporate cafeteria, you have relied on the labor of thousands and thousands of people whose work often goes unseen. Our guest today spends his own working hours fighting to make sure those food service workers are paid fairly and have access to good benefits and safe working conditions. Chuck Hendricks is the food service lead director for UNITE HERE, a labor union in the US and Canada that has about 300,000 active members. Chuck is also the board president of a group called the Catholic Labor Network, which promotes the cause of workers and Catholic social teaching in labor unions, parishes and other organizations. It was really fun to welcome Chuck into our Washington, DC, studio to talk about his work, his history with organized labor, and how his spiritual journey led him to the Catholic Church. You may or may not be familiar with the Catholic tradition's deep history of supporting worker's rights and unionizing. Back in 1891, Pope Leo XIII published the first modern papal encyclical on social justice issues. It was called “Rerum Novarum” and it emphasized the rights of workers in the wake of the often-dehumanizing Industrial Revolution. In his service with the Catholic Labor Network, Chuck has found a holistic way to support workers by practicing his faith. We think you'll really like getting to know him and learning about the contemporary labor movement. "I came to the Church because the Church came to the workers" by Chuck Hendricks: https://catholiclabor.org/i-came-to-the-church-because-the-church-came-to-the-workers/ The Catholic Labor Network: https://catholiclabor.org/ AMDG is a production of the Jesuit Media Lab, which is a project of the Jesuit Conference of Canada and the United States. www.jesuits.org/ www.beajesuit.org/ twitter.com/jesuitnews facebook.com/Jesuits instagram.com/wearethejesuits youtube.com/societyofjesus www.jesuitmedialab.org/

The complete audiobook is available for purchase at Audible.com: https://n9.cl/q0xhy The Church and the People By Joseph McCabe Narrated by Oberon Michaels As socialism became an increasingly powerful movement in the later nineteenth century, the Catholic Church sought to assure workers that organized Christianity had always been their friend. One of the most notable documentary icons of the period was the papal encyclical Rerum Novarum, in which Leo XIII attempted to articulate a set of industrial principles that would counter the claims of socialism. Furthermore, the Catholic Church has consistently claimed to be a major player in the diminution and eventual abolition of slavery. In this book secular scholar and historian Joseph McCabe attacks these claims with his heaviest historical weapons. In a short and clear account of the development of the European worker since the days of Roman slavery, he sets out a savage indictment of Christianity and its industrial philosophy.

Dale Ahlquist is the founder the of the Society of G. K. Chesterton and Chesterton Schools, of which there are currently 70 and number is rising. He is also the editor of the book we are talking about today, Localism: Coming Home to Catholic Social Teaching, from Sophia Press, which explores the economic and social questions of how we should organize out society. It is a third way, I think, that departs from both the big government solutions offered by our progressive friends and yet also the big business capitalistic model that sometimes alienates us from our labor and communities. Dale's book brings balance and offers the focus on local community, both family and village, encouraging ownership, solidarity, and neighborly participation. Dale's book, Localism: Coming Home to Catholic Social Teaching, from Sophia Press. Dale Ahlquist and the Society of G.K. Chesterton and the Chesterton Schools Network. Dale Ahlquist with Matt Fradd on the Pints with Aquinas podcast. Dale Ahlquist on EWTN: The Apostle of Common Sense. Rerum Novarum, encyclical of Pope Leo XIII, 1891 Here is the NEXT BOOK that Dale and I will be talking about on a future episode: G. K. Chesterton's The Everlasting Man from Word on Fire Press Joseph Pearce, one of the essayists in Dale's book, has also been a guest on Almost Good Catholics. Joseph Pearce on Almost Good Catholics, episode 10: What about Hell? CS Lewis and Theology of the Afterlife. Other Almost Good Catholics episodes on the subject of Catholic Education: Joseph Nagel and Heather Skinner on Almost Good Catholics, episode 8: It's Elementary! Catholic Education in the 21st Century. Pete Imperial on Almost Good Catholics, episode 90: What Would Jesus Say about Diversity and Inclusion? Rich Meyer on Almost Good Catholics, episode 45: Education in the World not of the World: A School Director and Father Talks about Forming the Whole Child. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Dale Ahlquist is the founder the of the Society of G. K. Chesterton and Chesterton Schools, of which there are currently 70 and number is rising. He is also the editor of the book we are talking about today, Localism: Coming Home to Catholic Social Teaching, from Sophia Press, which explores the economic and social questions of how we should organize out society. It is a third way, I think, that departs from both the big government solutions offered by our progressive friends and yet also the big business capitalistic model that sometimes alienates us from our labor and communities. Dale's book brings balance and offers the focus on local community, both family and village, encouraging ownership, solidarity, and neighborly participation. Dale's book, Localism: Coming Home to Catholic Social Teaching, from Sophia Press. Dale Ahlquist and the Society of G.K. Chesterton and the Chesterton Schools Network. Dale Ahlquist with Matt Fradd on the Pints with Aquinas podcast. Dale Ahlquist on EWTN: The Apostle of Common Sense. Rerum Novarum, encyclical of Pope Leo XIII, 1891 Here is the NEXT BOOK that Dale and I will be talking about on a future episode: G. K. Chesterton's The Everlasting Man from Word on Fire Press Joseph Pearce, one of the essayists in Dale's book, has also been a guest on Almost Good Catholics. Joseph Pearce on Almost Good Catholics, episode 10: What about Hell? CS Lewis and Theology of the Afterlife. Other Almost Good Catholics episodes on the subject of Catholic Education: Joseph Nagel and Heather Skinner on Almost Good Catholics, episode 8: It's Elementary! Catholic Education in the 21st Century. Pete Imperial on Almost Good Catholics, episode 90: What Would Jesus Say about Diversity and Inclusion? Rich Meyer on Almost Good Catholics, episode 45: Education in the World not of the World: A School Director and Father Talks about Forming the Whole Child. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dale Ahlquist is the founder the of the Society of G. K. Chesterton and Chesterton Schools, of which there are currently 70 and number is rising. He is also the editor of the book we are talking about today, Localism: Coming Home to Catholic Social Teaching, from Sophia Press, which explores the economic and social questions of how we should organize out society. It is a third way, I think, that departs from both the big government solutions offered by our progressive friends and yet also the big business capitalistic model that sometimes alienates us from our labor and communities. Dale's book brings balance and offers the focus on local community, both family and village, encouraging ownership, solidarity, and neighborly participation. Dale's book, Localism: Coming Home to Catholic Social Teaching, from Sophia Press. Dale Ahlquist and the Society of G.K. Chesterton and the Chesterton Schools Network. Dale Ahlquist with Matt Fradd on the Pints with Aquinas podcast. Dale Ahlquist on EWTN: The Apostle of Common Sense. Rerum Novarum, encyclical of Pope Leo XIII, 1891 Here is the NEXT BOOK that Dale and I will be talking about on a future episode: G. K. Chesterton's The Everlasting Man from Word on Fire Press Joseph Pearce, one of the essayists in Dale's book, has also been a guest on Almost Good Catholics. Joseph Pearce on Almost Good Catholics, episode 10: What about Hell? CS Lewis and Theology of the Afterlife. Other Almost Good Catholics episodes on the subject of Catholic Education: Joseph Nagel and Heather Skinner on Almost Good Catholics, episode 8: It's Elementary! Catholic Education in the 21st Century. Pete Imperial on Almost Good Catholics, episode 90: What Would Jesus Say about Diversity and Inclusion? Rich Meyer on Almost Good Catholics, episode 45: Education in the World not of the World: A School Director and Father Talks about Forming the Whole Child. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dale Ahlquist is the founder the of the Society of G. K. Chesterton and Chesterton Schools, of which there are currently 70 and number is rising. He is also the editor of the book we are talking about today, Localism: Coming Home to Catholic Social Teaching, from Sophia Press, which explores the economic and social questions of how we should organize out society. It is a third way, I think, that departs from both the big government solutions offered by our progressive friends and yet also the big business capitalistic model that sometimes alienates us from our labor and communities. Dale's book brings balance and offers the focus on local community, both family and village, encouraging ownership, solidarity, and neighborly participation. Dale's book, Localism: Coming Home to Catholic Social Teaching, from Sophia Press. Dale Ahlquist and the Society of G.K. Chesterton and the Chesterton Schools Network. Dale Ahlquist with Matt Fradd on the Pints with Aquinas podcast. Dale Ahlquist on EWTN: The Apostle of Common Sense. Rerum Novarum, encyclical of Pope Leo XIII, 1891 Here is the NEXT BOOK that Dale and I will be talking about on a future episode: G. K. Chesterton's The Everlasting Man from Word on Fire Press Joseph Pearce, one of the essayists in Dale's book, has also been a guest on Almost Good Catholics. Joseph Pearce on Almost Good Catholics, episode 10: What about Hell? CS Lewis and Theology of the Afterlife. Other Almost Good Catholics episodes on the subject of Catholic Education: Joseph Nagel and Heather Skinner on Almost Good Catholics, episode 8: It's Elementary! Catholic Education in the 21st Century. Pete Imperial on Almost Good Catholics, episode 90: What Would Jesus Say about Diversity and Inclusion? Rich Meyer on Almost Good Catholics, episode 45: Education in the World not of the World: A School Director and Father Talks about Forming the Whole Child. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Voice Of GO(r)D is very happy to bring you Mr Michael Thomas of Sharon, to discuss the idea of Distributism, a political and economic program influenced by Catholic Social teaching, the RERUM NOVARUM, an encyclical by Pope Leo XIII, and the ideas of such early 20th century thinkers as G.K. Chesterton and Hillaire Belloc. Mr. Sharon describes Distributism thusly - "A good social order is one which guarantees the rights of property to the widest amount of people, and that helps them turn that property productive for their own use first." “Well distributed private property is very, very, different, than equally distributed government property.” Or as Chesterton put it, everyone gets 3 acres and a cow. Through this wide ranging chat, we go through the history of Distributism as an idea, the Catholic Land Movement, and make diversions into critiques of our degenerate zeitgeist and economic situation, eventually landing on how Distributism can be applied to many economic markets, including trucking. You can find Michael on Twitter - https://twitter.com/michaeltg09 You can read Pope Leo XIII encyclical RERUM NOVARUM here - https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html Distributism Wiki - https://en.wikipedia.org/wiki/Distributism The U.S. Catholic Land Movement's website - https://catholiclandmovement.info/ If you want to meet me at a great conference discussing many ideas explored on this show and by many of my friends and associates, you can find me at Front Porch Republic 2023 in Madison, Wisconsin, on October 20-21. https://www.frontporchrepublic.com/2023-conference/ Feel free to contact Voice Of GO(r)D - gordilocks@protonmail.com I always answer my emails, most of them immediately. Subscribe to this show and my writings on Substack - https://autonomoustruckers.substack.com/

If you enjoyed this episode, please consider becoming a paid subscriber here on Substack to help us sustain Good Distinctions!Sins Against the Respect for the Reputation of PersonsStatements made about public figures are a dime a dozen. Individuals like Pope Francis who are known throughout the world garner certain reputations. Often, these reputations are an amalgamation of rash judgment, detraction, or calumny. In today's examination, I want to investigate the rather loaded question: is Pope Francis in favor of socialism and/or globalism? For some, this seems like a forgone conclusion and for others the sentiment is preposterous. I hope to shed a bit of light on the subject by sifting through the defining socialism and globalism, looking at Church teaching on the subject, and reviewing some statements by Pope Francis. Maybe then we will get a bit closer to understanding the mind of the Roman Pontiff on the topic.However, first I want to look briefly at these three sins against respect for the reputation of persons. The Catechism of the Catholic Church states, “Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury (CCC 2477).” So, what are rash judgments, detraction, and calumny?Rash JudgmentsIf we call into question the moral standing of another without sufficient foundation, we are guilty of the sin of rash judgment. We do not even have to be fully convinced of our neighbor's fault for the sin of rash judgment to be present. Avoiding rash judgment requires care and practice. When we encounter the thoughts, words, and deeds of another, we should attempt to interpret them in a favorable way. St. Ignatius of Loyola writes:“Every good Christian ought to be more ready to give a favorable interpretation to another's statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved (St. Ignatius of Loyola, Spiritual Exercises, 22).”DetractionDetraction is the sin of disclosing another's faults and failings to persons who did not know them without an objectively valid reason for doing so, to use the wording of the Catechism (cf. CCC 2477). Notice here that detraction seems to presume that the faults of failings of the other person are actually present. However, we need to take care not to share these faults and failings with an objectively valid reason. CalumnyFinally, calumny is the sin of harming the reputation of another by providing remarks which are contrary to the truth. When this happens, it invites others to make false judgments about the person being discussed. The problem with both detraction and calumny is that they “destroy the reputation and honor of one's neighbor (CCC 2479).” Actions like these are vices opposed to the virtues of justice and charity.Why Bring Up These Three Sins?There is no shortage of armchair theologians interpreting the thoughts, words, and deeds of Pope Francis in an unfavorable way. This is the sin of rash judgment. I myself have been guilty of this sin in regards to the pope several years ago, and I repent of it. Likewise, there are things which are sincerely problematic surrounding the Francis pontificate and the person of Pope Francis in the past ten years. Not all of these personal conversations needed to be brought out to the public forum, especially not in the way that they were. For example, the many letters of Archbishop Vigano would constitute, in my mind, consistent detraction against the Holy Father. Many of these letters also seem to fit the bill for calumny as well. And, of course, there is widespread calumny against the pope, as I am sure there has been against every pope in history. Folks do love to gossip. It is an unfortunate side effect of the Fall and our concupiscence. So, how does this apply to today's topic? I am going to try to avoid rash judgment, detraction, and calumny as I investigate the subject matter today. I hope by giving a model for reading the Pontiff charitably, all of us will be inspired to do likewise in the future. With that all being said, let us now turn our attention to socialism and globalism.What are Socialism and Globalism? Are they Related?When you say the word “socialism,” most people immediately think of economics. Really, socialism is more broadly a political ideology with implications in both economic and sociological structures. These structures or systems are predominantly centered around the means of production being controlled socially, rather than privately. The means of production are the land, labor, and capital which are used to produce products (in the form of goods or services). If the land, labor, or capital in a given locale are owned by the government, by a co-op, by employees, or the like, this is an indication that socialist mechanisms are in play. After the introduction of the thought of Marx and Engels in the 19th Century, a category of socialism was born which was called Communism. While there have been many iterations of socialism and communism, the key distinction is that communism is not concerned with social ownership of the means of production only but also with socially designed means of consumption of products. At any rate, both socialism and communism are opposed to capitalism, which desires to keep the means of production owned by private firms and individuals. Globalism is an interesting term without a set definition. It is usually used by right-leaning capitalists in a pejorative sense. In the 17th Century, the Peace of Westphalia led to a world-system in which several nation-states and independent nations created an interconnected economic system. These world-systems were not global as much as very large regional systems. Many of these world-systems did not interact with one another. Then, over the next two centuries, these world-systems came into ever-increasing contact in a process known as globalization. Due to transportation and communications advancements, this process took off at a feverish pace after the end of the Cold War in the 1990s. Goods, services, technology, capital, data, people, and the like move relatively freely across borders throughout the world. As a result, global markets continued to expand. In 2000, the International Monetary Fund (IMF) described four main aspects of globalization: 1) trade, 2) capital movements, 3) movement of people, and 4) the spread of knowledge and technology (Globalization: Threat or Opportunity?). Globalism is really the expression of globalization, just as nationalism is an expression of nationality. Here lies one danger: just as nationalism can go off the rails towards a well-intentioned but ultimately overzealous approach, so too can globalism devolve into an attempt to control uncontrollable mechanisms. When governments and key global leaders in politics, business, and entertainment attempt to control global markets, the outcome leads to remarkable inefficiencies which sadly lead to human suffering. This is because a society which is not founded on the principles of subsidiarity and solidarity are doomed to radically disordered structures and systems. For more on solidarity and subsidiarity, check out a previous episode on the topic. So, are socialism and globalism related? To an extent: yes! Many of the early socialists dreamed of a utopian world in which everyone had what they needed and suffering was minimized. Then, when Marx and Engels began writing the Communist Manifesto, they did so in a world which was already experiencing the nascent groans of globalization, with all its accompanying problems. Their response was to instantiate a radical form of socialism. Planned socialist economies have been tried numerous times in the 20th Century and the result has always been widespread death, suffering, and even genocide. Globalism is more or less an attempt to understand the mechanism and intricacies of globalization. This is nothing more than a desire for more knowledge about how the structures which exist in the world actually work. The problem is when globalism takes on a more “intentional” twinge and admixes socialist policies. The socialist or the globalist could dream of a world in which social structures control land, labor, and capital in order to produce goods and services for a global market. These social structures could be the United Nations, the European Union, or even the neoliberal and neoconservative efforts of nation building seen after the Cold War. What does the Church Teach About Socialism and Globalism?SocialismPope Pius XI, in his work Quadragesimo Anno, writes: “If Socialism, like all errors, contains some truth (which, moreover, the supreme pontiffs have never denied), it is based nevertheless on a theory of human society peculiar to itself and irreconcilable with true Christianity. Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist (Quadragesimo Anno, 120).”Likewise, the Catechism of the Catholic Church states that:“The Church has rejected the totalitarian and atheistic ideologies associated in modern times with “communism” or “socialism”  (Catechism, 2425).”Pope Leo XIII in his masterwork Rerum Novarum wrote in 1891 that:“To remedy these wrongs the socialists, working on the poor man's envy of the rich, are striving to do away with private property, and contend that individual possessions should become the common property of all, to be administered by the State or by municipal bodies. They hold that by thus transferring property from private individuals to the community, the present mischievous state of things will be set to rights, inasmuch as each citizen will then get his fair share of whatever there is to enjoy. But their contentions are so clearly powerless to end the controversy that were they carried into effect the working man himself would be among the first to suffer. They are, moreover, emphatically unjust, for they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the community (Rerum Novarum, 4).”One of the key tenets of socialist ideology is contempt for private property, which is something that the Catholic Church ardently defends. Pope Leo XIII even speaks of the “inviolability” of private property, as a principle. Likewise, Pope Leo XIII speaks of socialists setting up “a State supervision” at the expense of parents, which he calls an “act against natural justice” which would “destroy the structure of the home (ibid., 14).”GlobalismBecause globalism is so ill-defined, we will be hard pressed to find many denunciations or affirmations of it. However, we can see fairly clearly that the Catholic Church is not opposed to a transnationalism corporate approach, given that it is the oldest and most interconnected organization in the world! Where the rubber meets the road on this question is between progressives in favor of an international and anti-nationalist view of global structures and a conservative and isolationist view. Between these two views is a wide diversity of ideologies of varying degrees. So, we do not want to fall into a trap of extremism. From my perspective, I think both extremes have something to offer. On the side of the internationalist progressives, I think there is value to their critique that there is an American, exceptionalist version of Catholicism which reads into everything the Vatican does as pertaining exclusively and directly to the United States. This sort of nationalism might be appropriate for navigating diplomatic relations between nations. But it is prideful and ridiculous on the global, Catholic front. I do not doubt that Pope Francis has spoken vaguely about the Western world and the United States, in particular, with negative overtones. But his critiques are centered around an observation of rampant materialism and individualism which devalues certain communities and the marginalized. And fair enough.On the side of the isolationist conservatives, there is a desire to get one's house in order before reaching out to others in assistance. The world is full of different problems, but we need to fix the problems in our own house and in our own backyard before we can be of use to anyone else. I am deeply sympathetic to this approach due to my abiding love of the principle of subsidiarity. But we have to balance this approach with solidarity, which shows how intensely interconnected the human family is. And what is more, the baptized are supernaturally brothers and sisters in an even more pronounced way than a mere natural association. The problem with globalism which is the most pronounced is the lens of seeing the world in material terms to the neglect of the spiritual. I wrote about this extensively in my part two summary of Deus Caritas Est by Pope Benedict XVI. We have a responsibility to provide for the material necessities of those in need (preferential option for the poor), but we cannot fulfill this due to the neglect of the spiritual needs of persons. Rising alongside globalization was an insidious secularism which attempted to remove God from society.Material, at the Expense of the SpiritualRiding the wave of the Enlightenment, Frederich Neitzsche famously wrote “God is dead,” but most people do not understand the point he is making. He is not simply announcing his own growing personal atheism. The quote continues:“God is dead. God remains dead. And we have killed him. Who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? (Neitzsche)”The Enlightenment was deeply disorienting because Christendom cannot exist apart from a Christian worldview and Christian societal ordering. When the Enlightenment thinkers and actors unmoored society from these deep roots and outstretched arms to Heaven, the response was the dramatic collapse of the moral value structure of Christian society. With continued globalization, this secularism continued to creep along the globe. Now, it is counter-cultural and an oddity to be a believer, much less a Christian. The nihilism of Nietzsche saw that society was shaking off the temporal influence of Christianity, but he also remarked that the “shadows” of God would still need to be vanquished, the vestiges of the Christian worldview. In our current postmodern world, this is certainly coming true pragmatically. The main problem with this - and thus with what globalism is effectively importing and exporting ideologically these days - is that God is not dead and never will be. Human nature does not change just because some European narcissists of the last centuries say so.Nietzsche, Kierkegaard, and Marx, in various iterations refer to the offers of Christian religion as the comfort of certainty. Marx, in particular, refers to religion as the opiate of the masses. I think this shows just how twisted the notions of Christianity were at the time. Jesus did not come to bring us comfort, He told us to pick up our cross and follow Him. The Christian life is hard. Yes, the promise of Heaven is a comfort, but it also happens to be true because the Source is trustworthy.Unfortunately, globalism has led to a bland approach to religious truths - and especially moral prescripts - which has devolved into moral relativism, subjectivism, and indifferentism. Even within the Church, we can sense the effects of these trends. Many Catholics - lay, religious, and clergy alike - are awash in the cultural cocktail of crappy creeds being advanced by every human source with no reference to transcendent, objective truth and the Source of Truth, God Himself. All of that being said, moored in good philosophical and theological convictions, globalism can be a great force for good. Humanity is interconnected. Through mass communication, we can reach out to those around us and those halfway across the globe in an instant. If those using these modern technologies are virtuous and ordered towards God, then the Holy Spirit can bear fruit in these interactions! So, while it is healthy to critique what is morally ambiguous or evil, it is important to see things as they currently are and then help order our society back towards God. Lest we think this is an impossible task, remember charity begins at home. Start there.Where Does Pope Francis Come From and Does it Matter?Before we get into Pope Francis' comments relating to socialism and globalism, it is worth looking at his own upbringing and cultural context. We are the product of nature and nurture, in many real and lasting ways. Pope Francis is no different.Jorge Mario Bergoglio was born in Buenos Aires, Argentina in 1936 to Italian parents. His family left Italy to escape the fascist oppression of Benito Mussolini in 1929. Communism sought to abolish private property. Socialism advocated government ownership of the means of production. Fascism left the means of production in private hands but through government and corporate collusion directed every economic decision.He worked as a bouncer and a janitor before training as a chemist and working as a technician in a food science laboratory. At the age of 22, he discerned a vocation to the priesthood in the Society of Jesus (the Jesuits). As we grow up, our thoughts and opinions on matters change, politically, socially, economically, and even religiously. These changes might be a deepening and maturing, a complete break for something new, or an exploration which eventually comes full circle. What is consistent is that our cultural experiences and upbringing color our approaches. In the case of Jorge Bergoglio in Argentina, Juan Perón took power in 1946 after World War Two and held power until he was overthrown in 1955.I think that Juan Perón is the key to understanding Pope Francis' approach to society and politics. Peronism is a form of corporate socialism but is seen by many as “right wing.” Confused yet?  Juan Perón was an Argentine nationalist and populist. Populism is not right or left wing; it is a way to stir up public support amongst the working class.Juan Perón harbored former Nazi officials. He was fairly isolationist. He was anti-clerical and got on the bad side of the Church when he worked to legalize divorce. He supported labor unions and corporatized them. He used violence and dictatorial rule to maintain power, but all the while styled himself as a man of the people. Though a socialist in practice, Juan Perón had a well documented respect for Benito Mussolini. I think it is fair to say that Juan Perón was willing to support any policy which helped him retain power - a hallmark of populists. Juan Perón is key to Pope Francis' approach because this is the society which Jorge Bergoglio grappled with from ten years old and forward. And even after Juan Perón was removed, his policies and ideas remained prevalent in Argentine politics into the 21st Century.  So, keep that in mind as we look at what Pope Francis has to say about socialism and globalism. Americans, especially, are notorious for reading everything in light of American politics and economic ideologies. Argentina is vastly different from the United States politically, socially, and economically. If we approach Pope Francis' writings on social and economic structuring with narrow vision, then we will miss the forest for the trees. Is Pope Francis a Socialist or Globalist?Now, finally, we can turn our attention to the question: is Pope Francis a socialist or a globalist? I am going to focus on looking at the three most authoritative documents from Pope Francis, his encyclicals: Lumen Fidei (2013), Laudato si' (2015), and Fratelli Tutti (2020). I will also touch on his 2013 Apostolic Exhortation Evangelii Gaudium. I am not writing a book on the man, nor am I claiming to exhaustively treat this question. But the conversation I want to start here is: what does he actually promulgate in his ordinary and universal magisterium, as the Pope. Popes are free to hold private opinions and even express them publicly, but they do not hold the weight of an encyclical letter. So, we will stick to these three documents. If you want to sort through the ambiguous statements the Pope has made or dive into his airplane interviews, go for it!Lumen Fidei (2013)Lumen Fidei was released shortly after Pope Francis was elected and was actually written by Pope Benedict XVI. Nonetheless, being promulgated by Francis, we should charitably assume that he is asserting what is therein contained. This encyclical is in the same vein as Deus Caritas Est and Spe Salvi on Charity and Hope and is about Faith. This is a largely theological text without much discussion of politics or economics. But there is one pertinent idea that is repeated twice: “The individual's act of faith finds its place within a community, within the common ‘we' of the people who, in faith, are like a single person - ‘my first-born son,' as God would describe all of Israel (Lumen Fidei, 14).”Likewise, in par. 43, we hear: “Since faith is a reality lived within the community of the Church, part of a common ‘We,' children can be supported by others, their parents and godparents, and welcomed into their faith, which is the faith of the Church (ibid., 43).”I think these two paragraphs, when taken as one idea, are a concrete expression of solidarity and subsidiarity in the life of the Church. The corporate “We” of the Church stretches across the entire globe (and in Purgatory and Heaven!!) but the instantiation is in the local, the family, the cell of society. As far as globalism is concerned, this seems like a perfectly balanced approach.The understanding that the integrity of the Faith is vital is beautifully expounded here:“Since faith is one, it must be professed in all its purity and integrity. Precisely because all the articles of faith are interconnected, to deny one of them, even of those that seem least important, is tantamount to distorting the whole. Each period of history can find this or that point of faith easier or harder to accept: hence the need for vigilance in ensuring that the deposit of faith is passed on in its entirety (cf. 1 Tim 6:20) and that all aspects of the profession of faith are duly emphasized. Indeed, inasmuch as the unity of faith is the unity of the Church, to subtract something from the faith is to subtract something from the veracity of communion (ibid., 48).”The unity of faith is the unity of the Church. So, if the Pope takes a global view of the Church - which he should - then the accompanying principle is unity of belief. From the beginning, this has been one of the unambiguous guiding principles of the Church: there is a unity of governance, teaching, preaching, and means of sanctification. It is only in Jesus that we are united. This is the light of life for society. The Pope writes:“Modernity sought to build a universal brotherhood based on equality, yet we gradually came to realize that this brotherhood, lacking a reference to a common Father as its ultimate foundation, cannot endure (ibid., 54).”It is abundantly clear that Pope Benedict XVI wrote these words. But Pope Francis promulgated them. This is what he believes.By living the faith in integrity, locally and based in subsidiarity, is ordered to the common good of society. “Faith does not merely grant interior firmness, a steadfast conviction on the part of the believer; it also sheds light on every human relationship because it is born of love and reflects God's own love (ibid., 50).”In this first encyclical of the Francis pontificate, there can be no doubt that any sense of a globalized reality is tempered with subsidiarity and a unity of faith, and a bold proclamation of that Faith. This is all the more clarified by Pope Francis' Apostolic Exhortation, released in November of 2013, Evangelii Gaudium. Evangelii Gaudium (2013)Pope Francis condemns a “throw away” culture which treats human beings like consumer goods. In this context, the Pope decries “trickle-down theories” of economics which:“…assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people's pain, and feeling a need to help them, as though all this were someone else's responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us (EG, 54).”Clearly, the Pope is condemning a form of capitalism which relies on fallen human beings to do the right thing for the poor and marginalized. It does not seem to me that he is condemning free markets or capitalism, per se. Rather, he is condemning passive indifferentism. He also rightly says that this indifferentism has been globalized. Thus, in the same paragraph, we seem to have a condemnation of a certain kind of free market capitalism and a suspicion of globalist trends.He says that money has become an idol and imbalances in financial markets are caused by a dehumanizing effect which sees human persons only as a consumer. He goes on to say:“While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power (EG, 56).”Now, we are getting into a condemnation not just of trickle-down systems but of unfettered and unregulated free markets which he calls a “deified market.” What is interesting is his reasons why. He condemns unfettered free markets because he says that they reject God and seek to rule rather than serve. Further, it is not the markets which are problematic so much as the people pulling the levers. They lack a non-ideological ethics which seeks to serve human persons.He quotes someone saying: “Not to share one's wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs (EG, 57).” Golly! Who said that? Karl Marx?! Some dirty communist or socialist? No. Actually it was St. John Chrysostom, the great Church Father of Eastern antiquity. Pope Francis ends this subsection by saying:“Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor. I exhort you to generous solidarity and to the return of economics and finance to an ethical approach which favours human beings (EG, 58).”What the Pope is talking about here is principles of ethics and social life, not economic and societal structures, as such. Reading him uncharitably, I remember hearing - mostly American - conservatives mouth off that the Pope is anti-capitalist and therefore a SOCIALIST! Well, it seems more likely from Evangelii Gaudium that the Pope is lamenting any system which is based on greedy materialism which dehumanizes people. The Pope then turns his attention to secularization which he says “tends to reduce the faith and the Church to the sphere of the private and the personal (EG, 64).” It rejects the transcendent, deteriorates ethics, weakens a sense of sin, and increases relativism. Further, he mentions that: “The individualism of our postmodern and globalized era favours a lifestyle which weakens the development and stability of personal relationships and distorts family bonds (EG, 67).”I think that this is a fruitful approach because he is describing the problems he is seeing and then proposing the principles to deal with them effectively, from the mind and heart of the Church. This is not a support or condemnation of globalism, so much as a sober look at where we are currently. I highly recommend reading this document in its entirety to get the full picture. Suffice it to say, there is nothing in Evangelii Gaudium which supports the hypothesis that Pope Francis is a socialist or a globalist.Laudato Si (2015)Laudato Si was written about the care of our common home. It is an encyclical about environmental stewardship, but Pope Francis touches on several economic issues.The Pope is skeptical of international political responses to the protection of marginalized people and ecosystems. He says that too many special interests can “end up trumping the common good and manipulating information so that their own plans will not be affected (LS, 54).” He says that the consequence of this is that:“… the most one can expect is superficial rhetoric, sporadic acts of philanthropy and perfunctory expressions of concern for the environment, whereas any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented (LS, 54).”This is the same skepticism about international rule which he expressed in 2013. Quoting from St. John Paul II, Pope Francis defends the universal destination of goods, developmental policies which focus on human rights, and a defense of legitimate right to private property. His critique here is that God's gifts are being used for the benefit of only a few and that unjust habits need to be reexamined. Further, Pope Francis puts globalization in his crosshairs again when he investigates the creativity and power of technology. He writes: “​​The economy accepts every advance in technology with a view to profit, without concern for its potentially negative impact on human beings (LS, 109).” However, he then repeats the same concern of free market trickle-down economic approaches that he brought forth in Evangelii Gaudium. He says:“Some circles maintain that current economics and technology will solve all environmental problems, and argue, in popular and non-technical terms, that the problems of global hunger and poverty will be resolved simply by market growth. They are less concerned with certain economic theories which today scarcely anybody dares defend, than with their actual operation in the functioning of the economy (LS, 109).” He admits that those who espouse such views do not always do so in words, but he says their deeds run contrary to the items he thinks are important. Namely, these priorities are “more balanced levels of production, a better distribution of wealth, concern for the environment and the rights of future generations (LS, 109).” Pope Francis does not then offer tangible steps of what more balanced levels of production would entail, but a charitable read would suggest that he is referring back to materialism and people being treated as commodities. He does not seem to be referring to who should own the means of production. He calls for a better distribution of wealth, but he clarifies this earlier in the text. There are those who are destitute and do not have their basic needs covered, while a small percentage of people have more resources than they could ever use or even effectively manage. But he does not suggest that wealth be redistributed in a socialist way. As far as Laudato Si is concerned, there is a lot more to say related to a skepticism on the Pope's part regarding global and international approaches to the issue of environmental care. But I want to share one final passage on employment. The view of Pope Francis here is as far from Socialism and Globalism as one could possibly get. And yet, many more conservative readers bristle at any possible critique of the free market and are uncharitable in the rest of their reading. It is longer, but well worth reading carefully, especially if you are prone to saying unequivocally in a kneejerk way that Pope Francis is a socialist; here is the passage:“In order to continue providing employment, it is imperative to promote an economy which favours productive diversity and business creativity. For example, there is a great variety of small-scale food production systems which feed the greater part of the world's peoples, using a modest amount of land and producing less waste, be it in small agricultural parcels, in orchards and gardens, hunting and wild harvesting or local fishing. Economies of scale, especially in the agricultural sector, end up forcing smallholders to sell their land or to abandon their traditional crops. Their attempts to move to other, more diversified, means of production prove fruitless because of the difficulty of linkage with regional and global markets, or because the infrastructure for sales and transport is geared to larger businesses. Civil authorities have the right and duty to adopt clear and firm measures in support of small producers and differentiated production. To ensure economic freedom from which all can effectively benefit, restraints occasionally have to be imposed on those possessing greater resources and financial power. To claim economic freedom while real conditions bar many people from actual access to it, and while possibilities for employment continue to shrink, is to practise a doublespeak which brings politics into disrepute. Business is a noble vocation, directed to producing wealth and improving our world. It can be a fruitful source of prosperity for the areas in which it operates, especially if it sees the creation of jobs as an essential part of its service to the common good (LS, 129).”Fratelli Tutti (2020)Pope Francis' 2020 document on fraternity and social friendship is excellent. It contains a lot of real gems. My favorite quotation, which I think shows Pope Francis' mind on the interconnectedness of man is: “We gorged ourselves on networking, and lost the taste of fraternity (FT, 33).” This is a fabulous turn of phrase that hearkens back to the Pope's desire to see people viewed as persons rather than commodities.As a social encyclical, Fratelli Tutti touches on society, persons, economics, and politics throughout. It is also quite long, in terms of encyclicals. As a social encyclical, it contains several prudential judgments, opinions, and non-definitive ideas; so, it is a bit different from the norm as far as encyclicals go. However, it is highly worth reading, in its entirety. I want to just touch on a few main points here.He begins the document taking swings against globalism, saying:“As I was writing this letter, the Covid-19 pandemic unexpectedly erupted, exposing our false securities. Aside from the different ways that various countries responded to the crisis, their inability to work together became quite evident. For all our hyper-connectivity, we witnessed a fragmentation that made it more difficult to resolve problems that affect us all. Anyone who thinks that the only lesson to be learned was the need to improve what we were already doing, or to refine existing systems and regulations, is denying reality (FT, 7).”The Pope seems to come down squarely against what globalism is doing. He says, in part quoting Pope Benedict XVI:“Local conflicts and disregard for the common good are exploited by the global economy in order to impose a single cultural model. This culture unifies the world, but divides persons and nations, for ‘as society becomes ever more globalized, it makes us neighbours, but does not make us brothers' (FT, 12).”He then proceeds to provide a blistering critique of globalism and attributes to it the growing problem of loneliness. He writes:“We are more alone than ever in an increasingly massified world that promotes individual interests and weakens the communitarian dimension of life. Indeed, there are markets where individuals become mere consumers or bystanders. As a rule, the advance of this kind of globalism strengthens the identity of the more powerful, who can protect themselves, but it tends to diminish the identity of the weaker and poorer regions, making them more vulnerable and dependent. In this way, political life becomes increasingly fragile in the face of transnational economic powers that operate with the principle of ‘divide and conquer' (FT, 12).”The weak and the poor are the object of the Pope's concern, because they are precisely those with the quietest voice in society. And there are those who claim to speak for the poor for their own gain. As we look at the next quote, remember Juan Perón and the Pope's early experiences. He writes:“Lack of concern for the vulnerable can hide behind a populism that exploits them demagogically for its own purposes, or a liberalism that serves the economic interests of the powerful. In both cases, it becomes difficult to envisage an open world that makes room for everyone, including the most vulnerable, and shows respect for different cultures (FT, 155).”The Pope goes on to critique liberal approaches which speak of a respect for freedom without the roots of shared narrative. He says that leftist ideologies linked to individualistic ways of acting are ineffective and leave people in need. He calls for a greater spirit of fraternity as well as a “more efficient worldwide organization to help resolve the problems plaguing the abandoned who are suffering and dying in poor countries (FT, 165).” On first blush, this seems like an endorsement of a form of globalism. But what I think he is saying is that a more global pool of resources is needed to help the poorest nations move into a post-industrial phase. Rather than proposing socialism or a concrete form of globalism, the Pope rightly says:“It also shows that there is no one solution, no single acceptable methodology, no economic recipe that can be applied indiscriminately to all. Even the most rigorous scientific studies can propose different courses of action (FT, 165).”As the document progresses, there are more of the same critiques of trick-down economics, populism, and a materialism which diminishes the dignity of persons. Then, in paragraph 172 and following, Pope Francis enters into the few paragraphs with which I take most issue. He calls for agreements among national governments to form a “world authority regulated by law” which ought to “at least to promote more effective world organizations, equipped with the power to provide for the common good, the elimination of hunger and poverty and the sure defence of fundamental human rights (FT, 172).” I find this problematic because it seems to conflict with the principle of subsidiarity. But then the Pope takes things a step further into waters which I dare not wade. He says:“In this regard, I would also note the need for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth' (FT, 173).” The thought of the U.N. with “real teeth” is the stuff of nightmares. Globalist governments do not seem efficient or helpful. To give teeth to an organization which can so easily be ruled by only a few countries with real sway is a recipe for disaster. I think that the U.N. should continue to arbitrate disputes and be a diplomatic force for good, but I am inclined to let their power end there.Comments on the United Nations notwithstanding, Fratelli Tutti brings up a lot of great points worth contemplating. There are several other points with which I would like to have a productive conversation with the Holy Father. But these items do not fall under the category of Faith and Moral teachings of the Church; they are almost completely prudential matters. So, disagreement, within reason and in charity, is perfectly acceptable. Bottom Line: Is Pope Francis a Socialist or a Globalist?Here is my bottom line. Based on what he has taught in his ordinary and universal magisterium, Pope Francis is not a socialist or a globalist. His critics pick up on some sincerely problematic phrasings but are largely uncharitable in their approach. As a private individual, I know that Pope Francis has condemned socialism and communism, but is very sympathetic to those ideas and what they are trying to accomplish. But this does not mean that he is firmly in that camp. He is a harsh critic of capitalism, but he does not seem to be endorsing socialism as a viable alternative.As far as globalism goes, the Pope speaks to the need for adherence to subsidiarity and solidarity, but he also espouses certainly pointedly globalist views, especially regarding international organizations and interreligious cooperation. In my opinion, these actions and especially joint-statements with non-Christian religious leaders are often misleading and imprudent. But the course of this exploration has been his ordinary and universal magisterial teachings. In all things, we must read what people say with charity and an open-mind. Of course, we must do so within reason. As G.K. Chesterton said: “The object of opening the mind, as of opening the mouth, is to shut it again on something solid.”For a further look at what we here at Good Distinctions mean by being open-minded, check out Episode 3! Until next time: have a great week! And remember: Good Distinctions are the spice of life!If you enjoyed this episode, please consider becoming a paid subscriber here on Substack to help us sustain Good Distinctions! Get full access to Good Distinctions at www.gooddistinctions.com/subscribe