Have you ever had a question about Catholicism that you couldn’t find an easy answer to? Or a question about a teaching or tradition that seemed to have five different answers, none of them satisfactory? Or maybe you even had a question you felt you weren’t allowed to ask. The new podcast from U.S. Catholic, Glad You Asked, may be just what you are looking for. Join U.S. Catholic editors Emily Sanna and Rebecca Bratten Weiss as they explore the questions about Catholicism that don't have easy answers.
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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 does it mean to be a "pro-life" Catholic? – Bishop John Stowe
Season 6 · Episode 11
Friday, June 6, 2025 • Duration 37:08
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.
“As election nears, Catholics reflect on abortion politics,” by Cassidy Klein
Dawn Eden Goldstein – What is excommunication?
Season 6 · Episode 10
Friday, May 30, 2025 • Duration 43:22
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.
“Excommunication is not the church's equivalent of capital punishment,” by Thomas Reese
Toni Alimi – Did St. Augustine condone slavery?
Season 6 · Episode 9
Friday, May 23, 2025 • Duration 51:08
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.
Kori Pacyniak – What can the church learn from trans Catholics?
Season 6 · Episode 8
Friday, May 16, 2025 • Duration 50:30
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.
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.
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.
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.
Nearly a century ago, a Spanish priest named Josemaría Escrivá founded a religious movement intended to summon Christians of all races, ages, and social classes to renew the world, not by separating themselves from it, but by making their everyday lives holy.
Today, the group Escriva founded, known as Opus Dei (“Work of God”) is a highly respected group with approximately 90,000 members, active in 70 countries. St. Pope John Paul II was an admirer of Escrivá and officially canonized him in 2002. Opus Dei members include priests and religious but also laypeople who work ordinary jobs, have families, and are involved in the life of their parishes.
Many of these Opus Dei members are unaware that the organization has been accused of human trafficking and labor exploitation and is the subject of a criminal investigation in Argentina. According to the report that concluded the investigation, people holding different positions within Opus Dei recruited women and girls from low-income families in several South American countries, promised them job training, and placed them in grueling work situations without pay. Opus Dei has also been accused of financial crimes such as fraud and money laundering.
Opus Dei leadership denies these allegations, claiming their critics have concocted false charges by taking details out of context. So how do we balance these allegations with the experience of thousands of ordinary Catholics and with Escrivá’s vision of an inclusive church? What exactly is Opus Dei and how does it relate to the rest of the church?
On this episode of Glad You Asked, hosts Emily Sanna and Rebecca Bratten Weiss talk to journalist Gareth Gore about what Opus Dei is, how it functions, and the details of the allegations against the group. Gore is the author of Opus: The Cult of Dark Money, Human Trafficking, and Right-Wing Conspiracy inside the Catholic Church (Simon & Schuster). Based in London, Gore has reported from over 25 countries and covered some of the biggest financial stories in recent years.
For more information about this topic, and to read about Gore’s book, check out these links.
Opus: The Cult of Dark Money, Human Trafficking, and Right-Wing Conspiracy inside the Catholic Church, by Gareth Gore
Christian Matson – Are there still hermits?
Season 6 · Episode 3
Friday, April 4, 2025 • Duration 42:40
Christian history has multiple stories of people who felt called by God to separate themselves from the bustle of society and live alone, often in remote places. In the first centuries of Christianity, the desert fathers and mothers went into the wilderness seeking a simple life of spirituality and prayer. In the Byzantine Empire there were the stylites, or pillar-saints, who lived atop columns and practiced extreme asceticism.
Other hermits lived in seclusion within society, sometimes in little cells attached to churches. In the Middle Ages, this practice became more popular, especially among women, some of whom were physically walled up in their cells, with no door or means of exit, representing their death to the world. Known as anchorites or anchoresses (from the ancient Greek ἀναχωρεῖν, meaning “to withdraw”), the most famous of these was the mystic and theologian Julian of Norwich.
The tradition of the hermit vocation has deep roots in pre-Christian practices, too. Hebrew scriptures are filled with stories of people fleeing into the desert to escape society and draw closer to God. In the New Testament, both John the Baptist and Jesus follow their example. And other religions, including Buddhism, Hinduism, and Sufism, also have traditions associated with the eremitic life.
But what about today? What does the life of a Christian hermit look like, in the modern era? On this episode of Glad You Asked, the hosts talk to Brother Christian Matson, a professed hermit in the Diocese of Lexington. Brother Christian professes a rule of life that allows him to support himself financially through his work in the arts while he lives a life of contemplation in a private hermitage.
You can learn more about the hermit vocation, and about Brother Christian’s work, in these links.
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