In February of 1300, Pope Boniface VIII, in the papal bull Antiquorum Habet Fida Relatio, declared the first-ever Catholic Jubilee Year. Anyone who made a pilgrimage to the tombs of the Apostles Peter and Paul in Rome, and who repented and confessed, would receive “the fullest and broadest pardon for all sins committed,” Boniface proclaimed. One of the thousands of pilgrims who journeyed to Rome that year was the painter Giotto, who created a fresco commemorating the event. Another was the poet Dante Alighieri, who references the Jubilee in his Divine Comedy—ironically, this appears in Canto 18 of Inferno, where he compares the movement of the damned along the eighth circle of hell to the Roman method of traffic control during the Jubilee.

The jubilee tradition goes back far further, however, originating in Judaism, before Christianity had even begun. In the Israelite tradition, the jubilee was associated with things like forgiving debts, freeing enslaved people, and other concrete gestures of material justice. In the Catholic tradition, however, the Jubilee focuses not on debt forgiveness but on forgiveness of sins.

On this episode of Glad You Asked, the hosts talk with scholar Dean Dettloff about the origins of the Jubilee Year, its significance in the Catholic tradition, and whether there is any likelihood that the Catholic Jubilee will recover its ancient tradition of concrete liberation. Dettloff is the Research and Advocacy Officer for Development and Peace–Caritas Canada. He holds a PhD in philosophy from the Institute for Christian Studies in Toronto and the Vrije Universiteit Amsterdam, where he also teaches as sessional faculty.

You can learn more about this topic, and read some of Dettloff’s work, in these links.

What Is a Holy Year?
HISTORY

“This Jubilee year, be open to the gift of hope,” by Alice Camille
This Jubilee year, be open to the gift of hope - U.S. Catholic

“Take action against mass incarceration this Jubilee year,” by Alessandra Harris
Take action against mass incarceration this Jubilee year - U.S. Catholic

“Canada must lead global debt cancellation, like it did 25 years ago,” by Dean Detloff
Canada must lead global debt cancellation, like it did 25 years ago - The Hill Times

“Mourning a Pope We Often Ignored,” by Dean Detloff
Mourning a Pope We Often Ignored | Sojourners

“A May Day Saint,” by Dean Detloff
A May Day Saint | Commonweal Magazine

Glad You Asked is sponsored by the Claretian Missionaries.

The earliest documented use of the term pro-life was in a book on parenting and child education. The book, Summerhill: A Radical Approach to Child Rearing, by A.S. Neil, was published in 1960 and contained the statement that “no pro-life parent or teacher would ever strike a child. No pro-life citizen would tolerate our penal code, our hangings, our punishment of homosexuals.”

However, that’s not how the term is typically used today. In the early 1970s, following Roe v. Wade, anti-abortion activists began using the term pro-life in reference to their opposition to legalized abortion. Even then, many activists thought being pro-life ought to entail a holistic approach to life issues: that people should oppose not only abortion, but also war, the death penalty, income inequality, and racism.

This idea that pro-life ought to refer to all life really began to pick up steam in 2016, partially as a response to the mainstream pro-life movement's alliance with far right political leaders. Today, many people who used to identify as pro-life no longer do so. They feel the term has been tarnished.

Should “pro-life” mean opposition to abortion, or should it be more inclusive? Has the term been compromised by its association with various political agendas? And how should Catholics respond to this debate?

On this episode of Glad You Asked, the hosts talk to Bishop John Stowe about what it means to be a pro-life Catholic. Stowe is bishop of the diocese of Lexington, Kentucky and a priest in the Order of Friars Minor Conventual. In keeping with the Franciscan tradition, Stowe has long been a pastoral voice for justice for the poor and for environmental justice. He’s also spoken repeatedly for immigrant rights and LGBTQ+ inclusion.

Learn more about this topic in these links.

“U.S. Catholic readers critique the pro-life movement,” by Kathleen Bonnette
U.S. Catholic readers critique the pro-life movement - U.S. Catholic

“As election nears, Catholics reflect on abortion politics,” by Cassidy Klein
As election nears, Catholics reflect on abortion politics - U.S. Catholic

“4 ways progressive pro-lifers can reengage with Democratic leaders,” by Rebecca Bratten Weiss
4 ways progressive pro-lifers can reengage with Democratic leaders | National Catholic Reporter

“Will the synod listen to women on reproductive issues?” by Ashley Wilson
Will the synod listen to women on reproductive issues? - U.S. Catholic

“In debates about reproductive health, listen to Black women,” a U.S. Catholic interview
In debates about reproductive health, listen to Black women - U.S. Catholic

“A new way to think about the ‘consistent ethic of life’,” by Steven P. Millies
A new way to think about the ‘consistent ethic of life’

“It’s Time to Move Past the Pro-Life / Pro-Choice Dividing Line,” by Rebecca Bratten Weiss
It’s Time To Move Past The Pro-Life / Pro-Choice Dividing Line | Rebecca Bratten Weiss

“Do restrictive abortion laws actually reduce abortion? A global map offers insights,” by Michaeleen Doucleff
MAP: Click to see abortion laws — and rates of abortion — around the world : Goats and Soda : NPR

“The movement against abortion rights is nearing its apex. But it began way before Roe,” by Deepa Shivaram
The history of the anti-abortion movement in the U.S. : NPR

Glad You Asked is sponsored by the Claretian Missionaries.

Catholic history is full of famous excommunications involving court intrigue and geopolitical conflicts. Henry VIII of England was excommunicated twice: first in a “provisional excommunication,” by Pope Clement, then again by Pope Paul III, in 1538. An earlier English monarch, Henry II, also clashed with the church—specifically, with Thomas Becket, archbishop of Canterbury. Though Becket never excommunicated Henry, he did excommunicate a number of his supporters. Further back in history, yet another Henry, the Holy Roman Emperor Henry IV, was famously excommunicated by Pope Gregory VII. The emperor ended up walking on foot to Canossa Castle in 1077, and kneeling in the snow doing penance for three days, begging for his excommunication to be lifted.

Stories like this might suggest that excommunication was a tool for political leverage, or a weighty and dramatic event that only happened when the Catholic Church wielded massive political power. But excommunications still happen today, and most of them do not involve state leaders.

On this episode of the podcast, the hosts talk with canon lawyer Dawn Eden Goldstein about the canonical and theological significance of excommunication. Goldstein is one of the few laywomen in the world to hold both a theology doctorate licensed by the Holy See and a licentiate in canon law.

She is also the first woman to earn a doctorate in sacred theology from the University of St. Mary of the Lake. She is also the author of several books, including The Sacred Heart: A Love for All Times (Loyola Press) and Father Ed: The Story of Bill W.'s Spiritual Sponsor (Orbis Books).

You can find more information about this topic and read some of Dawn’s work in these links.

“What is excommunication?” by Michelle Arnold
What is excommunication?

“Excommunication is not the church's equivalent of capital punishment,” by Thomas Reese
Excommunication is not the church's equivalent of capital punishment | National Catholic Reporter

“Vatican excommunicates former nuncio to the US, found guilty of schism,” by Carol Glatz
Vatican excommunicates former nuncio to the US, found guilty of schism | USCCB

“What is canon law?” by Dawn Eden Goldstein
What is canon law? - U.S. Catholic

The Dawn Patrol
The Dawn Patrol

Glad You Asked is sponsored by the Claretian Missionaries.

St. Augustine of Hippo, the fourth century theologian, philosopher, and doctor of the church, shaped Christian theology in myriad ways. Multiple Christian denominations draw heavily on Augustine’s ideas about grace, original sin, free will, and the trinity. And now, with the election of Pope Leo XIV, an Augustinian priest is steering the entire global Catholic Church.

But one area of Augustine’s thought doesn’t get addressed as often: his beliefs about slavery. Did Augustine support the institution of slavery? How did he reconcile his beliefs with the gospel’s commitment to radical equality? And why, if we want to understand racism in the United States, do we need to go all the way back to a fourth century theologian’s theses about politics, society, and the relation of humanity to God?

On this episode of Glad You Asked, the hosts talk to Toni Alimi about Augustine’s ideas about slavery. Alimi is assistant professor in the Sage School of Philosophy at Cornell University. His research and teaching span ancient Roman philosophy, intellectual history, contemporary ethics and politics, and philosophy of religion. His book, Slaves of God, explores Augustine’s arguments slavery and argues that slavery is a central theme in his broader ethics and politics.

Learn more about this topic and Alimi’s scholarship in these links.

Slaves of God: Augustine and Other Romans on Religion and Politics, by Toni Alimi
Slaves of God | Princeton University Press

“Augustine was ‘wrong about slavery’: Book reexamines key figure,” by Kate Blackwood
Augustine was ‘wrong about slavery’: Book reexamines key figure | Sage School of Philosophy

“When did the church condemn slavery?” by Jacob Kohlhaas
When did the church condemn slavery? - U.S. Catholic

“How the U.S. Catholic Church profited from slavery,” A U.S. Catholic interview
How the U.S. Catholic Church profited from slavery - U.S. Catholic

“What did St. Augustine say about original sin?” by Kathleen Bonnette
What did St. Augustine say about original sin? - U.S. Catholic

Glad You Asked is sponsored by the Claretian Missionaries.

Conversations among Catholics about trans people and the church often center on questions of inclusion and belonging in relation to church life and teachings. Can trans people be baptized into the church or partake in other sacraments? Should trans Catholics be allowed to join religious orders? The conversations often proceed as though trans Catholics are fundamentally a problem to be solved.

Even when the intention is to be welcoming, making this the primary discussion among Catholics fails to recognize that trans Catholics are already part of our families, communities, workplaces, and parishes. Trans Catholics are already a part of the church.

Some theologians and pastoral leaders suggest that shifting the focus of these discussions could lead to a broader understanding of church life. As well as considering what we owe to trans people, we should also consider how trans people enrich the church—how their active participation in church communities might help us deepen our theology and pastoral witness.

On this episode of Glad You Asked, the hosts talk to guest Kori Pacyniak about what the church can learn from trans Catholics. Pacyniak is a queer, nonbinary, and trans Catholic who is a doctoral candidate at the University of California Riverside. They studied religion and Portuguese at Smith College and have a master of divinity from Harvard and a master’s degree in theology and trauma from Boston University. Ordained as a priest through Roman Catholic Womenpriests, Pacyniak focuses on creating sacred space and liturgy by and for queer and trans Catholics.

Learn more about this topic and read some of Pacyniak’s writing in these links.

“Gender diversity has always been part of the church,” by Emma Cieslik
Gender diversity has always been part of the church - U.S. Catholic

“As a transgender Catholic, I don’t see gender diversity as a threat to our faith,” by Maxwell Kuzma
As a transgender Catholic, I don't see gender diversity as a threat to our faith - Outreach

“Trans and Catholic: A parent’s perspective,” by Deacon Ray Dever
Trans and Catholic: A parent’s perspective - U.S. Catholic

“We cannot abandon trans Catholics,” by Father Bryan Massingale
We cannot abandon trans Catholics - U.S. Catholic

“Pope Francis Calls for the Inclusion of Trans People in Catholic Church Practices,” by Dallas Knox
Pope Francis Calls for the Inclusion of Trans People in Catholic Church Practices | GLAAD

“God Doesn’t Want You to Be Miserable,” by Kori Pacyniak
"God Doesn’t Want You to Be Miserable.” - New Ways Ministry

“The Women Who Want to Be Priests,” by Margaret Talbot
The Women Who Want to Be Priests | The New Yorker

Glad You Asked is sponsored by the Claretian Missionaries.

The Catholic Church, albeit not a democratic nation-state, has one of the most long-standing voting traditions in the world. When a pope dies, their successor is chosen by election. However, only a few Catholics—the cardinals of the church—participate. And the Catholic magisterium teaches that even though humans vote, it’s the Holy Spirit guiding the process. Even though the pope is the head of state for Vatican City, the election of a new pontiff is supposed to be about God’s will for the church, not about the triumph of this or that political faction.

The Catholic Church has held many conclaves over the centuries, some contentious. The recent death of Pope Francis provoked widespread media speculation not only about who would succeed him but how the process of choosing a pope works at all. Especially in an era where everything is visible and conducted for an audience, the very secrecy of the conclave—as the voting process is called—adds to the intrigue.

On this episode of Glad You Asked, the hosts talk to guest Don Clemmer about who chooses a pope, how the process works, and some of the traditions associated with the conclave. Clemmer is editor of Connection magazine for the NETWORK Lobby for Catholic Social Justice and coproducer of the Just Politics podcast. He has written extensively for U.S. Catholic, as well as for many other publications, and previously worked in the media relations office of the United States Conference of Catholic Bishops.

Find out more about this subject, and read some of Clemmer’s work, in these links.

“How is a pope chosen?” by Jacob Kohlhaas
How is a pope chosen? - U.S. Catholic

“What happens when a pope dies?” by Amanda Osheim
What happens when a pope dies?

“What is the College of Cardinals?” by Jacob Kohlhaas
What is the College of Cardinals? - U.S. Catholic

“What is the origin of the papal smoke?” by David Pitt
What is the origin of the papal smoke? - U.S. Catholic

“The 12 cardinals who might succeed Pope Francis,” by Don Clemmer
The 12 cardinals who might succeed Pope Francis - U.S. Catholic

Glad You Asked is sponsored by the Claretian Missionaries.

According to the gospel of Matthew, shortly after Jesus was born an angel appeared to Joseph in a dream telling him to flee with his family to Egypt, since King Herod was going to try to kill the new baby. They stayed there, according to Christian tradition, until Herod had died and it was safe to return. This incident, popularly known as the “flight to Egypt,” has inspired an array of artistic depictions. It has also inspired a popular pro-immigration argument: Christians should welcome those seeking safety in their country, because Jesus, too, was a refugee. The Vatican has even published various documents citing Jesus’ refugee status.

But was Jesus really a refugee? Would the Holy Family be granted refugee status, according to the laws and definitions of today? On this episode of the podcast, theologian and social ethicist Glenn Butner talks to the hosts about what it means to be a refugee, the significance of the flight to Egypt, whether it is accurate to call Jesus a refugee, and the theological implications of this topic.

Butner is an associate professor of theology at Gordon-Conwell Theological Seminary and the author of multiple books on theology and social ethics, including Jesus the Refugee: Ancient Injustice and Modern Solidarity.

You can learn more about this topic and Butner’s work in these links.

Jesus the Refugee: Ancient Injustice and Modern Solidarity, by D. Glenn Butner Jr.

Jesus the Refugee: Ancient Injustice and Modern Solidarity | Fortress Press

“Was Jesus a refugee?” by Alice Camille

Was Jesus a refugee? - U.S. Catholic

“Think of the Holy Family fleeing Herod and pray for migrants, pope says,” by Cindy Wooden

Think of the Holy Family fleeing Herod and pray for migrants, pope says | National Catholic Reporter

Message of His Holiness Benedict XVI for the 93rd World Day of Migrants And Refugees

Message on the occasion of the 93rd World Day of Migrants and Refugees 2007 (October 18, 2006) | BENEDICT XVI

What is a refugee? Definition and Meaning

What is a Refugee? Definition and Meaning | USA for UNHCR

Refugees and Asylum

Refugees and Asylum | USCIS

Glad You Asked is sponsored by the Claretian Missionaries.

Belief in a literal six-day creation, including a literal Adam and Eve, is more associated with evangelical Christianity than with Catholicism. Most Catholic schools teach evolutionary theory as the best and most reliable account of the origin of life and see no conflict between this and orthodox Catholic faith. At the same time, some Catholics still promote a creationist view on the origins of humanity.

What does the Catholic Church have to say about this? Are Catholics obliged to believe that Adam and Eve were real people who talked to God, were tempted by a snake, and got cast out of a garden because they ate a forbidden fruit? If so, how does this fit with everything science has to tell us about evolution? And if the church accepts evolution, how does this affect other core Catholic teachings, especially on original sin?

On this episode of the podcast, science writer John Farrell talks about how the Catholic Church has grappled with the challenges posed by evolution over the years, as well as what science has to say on the question of whether Adam and Eve were real.

John Farrell is the author of The Day Without Yesterday: Lemaître, Einstein and the Birth of Modern Cosmology (Basic Books, 2005) and The Clock and the Camshaft: And Other Medieval Inventions We Still Can’t Live Without (Prometheus Books, 2020). He has contributed to U.S Catholic and many other publications, including Commonweal, Cosmos Magazine, New Scientist, the Wall Street Journal, the Guardian, the Boston Globe, Salon, Forbes and the Tablet of London.

You can learn more about this topic, and read some of Farrell’s writing, in these links.

“Do Catholics believe in evolution?” by John Switzer

“What is original sin?” by Joel Schorn

“Benedict's thinking on creation and evolution,” by John L. Allen Jr.

“Middle ways on evolution,” by John Farrell

“What would an updated natural law ethic look like?” by John Farrell

“The Bible is far more than history. It is legendary.” by Alice Camille

“Evolution is our fundamental reality,” by Ilia Delio

Original Sin: Origins, Developments, Contemporary Meanings, by Tatha Wiley

Original Selfishness: Original Sin and Evil in the Light of Evolution by Daryl P. Domning and Monika K. Hellwig

Lone Survivors: How We Came to Be the Only Humans on Earth, by Chris Stringer

Glad You Asked is sponsored by the Claretian Missionaries.