Many, if not most, Christian ethicists talking about enhancement appeal to nature as normative and as providing an ethical boundary. There is a common assumption that we have the power to change nature. But is this the case? And what do we mean by change?
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Every few months someone sends me an article where a theologian bemoans western culture’s obsession with tattoos. And every few months I intend to write up something about how hilarious these articles are.
Should medical professionals have consciences? A recent statement by a group of bioethicists suggests we might be better off if they didn’t.
Protestants rejected prayers to the saints in the Reformation. Yet in doing so we may have lost an important theological perspective.
I want to propose a simple and likely enjoyable remedy to the angst and malaise that is all things Presidential Election 2016. My suggested medicine does not involve serious or satirical Facebook posts, lawn signs, raging editorial pieces, or warnings of impending apocalypse. Instead, I suggest reading fairy-stories. In JRR Tolkien’s essay “On Fairy Stories,” Tolkien defines fairy-stories as “stories about Fairy, that is Faërie, the realm or state in which fairies have their being.” Faërie is the realm of enchantment where not only dragons and trolls (and hobbits) reside, but all the things that enchant us in the created world, “the seas, the sun, the moon, the sky; and the earth and all things that are in it: tree and bird, water and stone, wine and bread, and ourselves.” These stories capture not only the mythical qualities of some other realm, but the wonder-provoking though often ignored aspects of everyday life. Tolkien narrates three ways that fairy-stories provide...
I try to trust that my own development doesn't stop when I care for someone else--that maybe it blooms even more when I direct my attention outward.
In this post I will ask how does a life of thankfulness inspired by the sacrament help us destroy the envy that seeks to rule our lives.
In 1938, Dorothy Sayers addressed a society of women on the issue of feminism. This address came twenty years after the Representation of the People Act of 1918 which granted voting rights to a limited number of women over 30 years old and ten years after the Representation of the People Act 1928 which granted the same voting rights to women as men. Sayers, a public intellectual and writer, was well versed in the Suffrage Movement and the inequality in all levels of society for women. Those in the audience may have expected an amiable lecture on the merits of feminism in light of the recent successes and continued struggles for the feminist cause. Those expectations, though, would have been shattered as Sayers begins her address: When I was asked to come and speak to you, your Secretary made the suggestion that she thought I must be interested in the feminist movement. I replied—a little irritably, I am afraid—that I...
It has taken me a long time to break away from this habit of internal flagellation before the table.
Many Catholics seemed shocked that C.S. Lewis did not himself become Catholic and blame this on his Irish background. Yet this writes him off to easily.