Glad You Asked

People go "parish hopping" for all kinds of reasons. Sometimes it's because of simple things like wanting more convenient mass times, or a shorter drive. Or it might be because they're looking for a community with more people in their age group, or more options for activities or outreach. Sometimes, people leave their parish because of reasons pertaining to doctrine or liturgy. A new pastor might preach homilies that run counter to people's understanding of the faith, or initiate liturgical changes that leave them feeling spiritually desolate. For instance, following Pope Benedict XVI' 2007 motu proprio relaxing restrictions on the old Latin Mass, some parishes shifted to a more traditional liturgical form that sent some parishioners on a quest for the inclusive, Vatican II type Mass they preferred. Then in 2021, Pope Francis' instruction limiting the traditional rite sent other parishioners scrambling in other directions. And sometimes, people leave their churches for more serious reasons relating to financial scandals, or spiritual or sexual abuse. Does the church have an official stance on parish-hopping? If your parish is inconvenient, or you don't like the liturgies, or don't get along with your pastor, should you leave, or are there other options for dealing with issues in your parish? On this episode of Glad You Asked, the hosts talk to Paul Jarzembowski about what a Catholic should do if they have issues with their parish or don't like their pastor. Jarzembowski is associate director for the Secretariat of Laity, Marriage, Family Life and Youth for the United States Conference of Catholic Bishops, and the United States' national coordinator for World Youth Day. He serves as an advisor to the Vatican on ministries with young people. You can learn more about this topic in these links. "Would you leave your parish because of the priest?" by Rosy McCarty "After a bad homily, this is what I told my kids," by Shannon Wimp Schmidt "Two very different parishes point to divisions in the church," by Peter Feuerherd "Is there a bright side to parish mergers?" by Nathaniel Hunter "Should you stop donating to your parish?" by Abby Rampone "It's time to make parishes accessible to people of all abilities," by Karen Jackson "Can my parish celebrate the Latin Mass?" by John Kyler "For heaven's sake, say hi to new parishioners," by Angela Howard-McParland

Catholics are accustomed to thinking of the term apostle as referring exclusively to men: the Twelve who followed Jesus and were with him at the Last Supper, as well as the Apostle Paul. But the church also considers Mary Magdalene an apostle—the "apostle to the apostles," to be precise. So clearly, being an apostle isn't something only men can do. If women can be apostles, this opens a fascinating question: What about Mary, Jesus' mother? Mary of Nazareth might not have preached Jesus' teachings to crowds, or spread the news of his resurrection, but we see her proclaiming the glory of the Lord in the Magnificat, guiding Jesus to perform his first miracle, and sticking with him by the cross. We know she was an important part of the early church. Aside from that, she birthed Jesus, body and blood, into the world. In this third and final installment of Glad You Asked's three-part season finale on Mary, the hosts talk with theologian Natalia Imperatori-Lee about whether Mary the Mother of Jesus was an apostle. Imperatori-Lee's scholarship focuses on ecclesiology, feminist theologies, and Latino/a theologies. She has written in both academic and popular publications, on topics ranging from the church's mistreatment of women scholars, to the perils of complementarity, to Mariology. Her most recent book, Women and the Church: From Devil's Gateway to Discipleship (Paulist Press), is an overview of feminist theology, for the undergraduate classroom. You can learn more about this topic, and read some of Imperatori-Lee's work, in these links. Women and the Church: From Devil's Gateway to Discipleship, by Natalia Imperatori-Lee Bearers of an "Idle Tale": Women's Authority in a Creditability Economy, by Natalia Imperatori-Lee "Mary, Mary, quite contrary," by Elizabeth Johnson "Mary Magdalene knew she was an apostle. Why don't we?" by Alice Camille "Two historians track down Jesus' women disciples," a U.S. Catholic interview "Finding leadership roles for women in the church," by Bryan Cones The Beginnings of the Church, by F. J. Cwiekowski Glad You Asked is sponsored by the Claretian Missionaries USA, a congregation of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.

"Look to Mary as a model of authentic womanhood." That's the message church leaders have directed at generations of Catholic women and girls. Often, latent in this message, is the notion that authentic womanhood means being docile, obedient, submissive, and innocent. So it's no wonder that many people, both inside and outside the church, view feminism and Catholicism as incompatible. There are many different types of feminism but none are known for preaching docility. Nevertheless, Catholic feminists exist. They are scholars, religious sisters, activists, community leaders, workers, and mothers. They make significant contributions to theology, too. Are these women failing to emulate Mary sufficiently? Or, alternatively, are they following Mary's example? What if Mary herself was a feminist? This episode of Glad You Asked is part of a three-part season finale looking at Mary as a figure of liberation. This segment of the series focuses on Mary from the perspective of feminist thought, considering whether the historical Mary was a champion of women's liberation, whether feminists can look to her for inspiration, and whether Marian devotion is compatible with feminist thought. To discuss Mary as a figure of women's liberation, the hosts talked with theologian Julie Hanlon Rubio. Rubio is the Shea-Heusaman Professor of Christian Social Ethics and Associate Dean at Jesuit School of Theology of Santa Clara University in Berkeley, California. She is the author or editor of seven books, most recently Can You Be a Catholic and a Feminist (Oxford University Press). She has published in a variety of academic journals as well as popular venues, and serves on the United States Conference of Catholic Bishops' National Review Board. You can learn more about this topic, and read some of Rubio's work, in these links. Can You Be a Catholic and a Feminist? by Julie Hanlon Rubio "Why did God choose Mary?" by LaRyssa Herrington "Could Mary have said 'No'?" by Kevin Considine "Why was Mary a virgin?" by Alice Camille "Don't make Mary the feminine face of God," by Elizabeth Johnson "Catholic and feminist: You got a problem with that?" by Megan Sweas "Real biblical womanhood: the defiant women of Hebrew scripture," by Rebecca Bratten Weiss "Was Jesus a feminist?" by Bernadette Raspante Glad You Asked is sponsored by the Claretian Missionaries USA, a congregation of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.

Recent years have seen increased climate-related natural disasters. In the United States, an inland hurricane brought catastrophic flooding to the mountains of North Carolina. Ash from wildfires in Canada has clouded the air for hundreds of miles. And across the globe, extreme climate catastrophes have destroyed lives and communities. We're seeing wildfires in Australia, crop loss in Brazil, landslides in Italy, and famine-inducing drought in East Africa. And that's just the start of the list. For some, climate disruptions happen on a level that looks apocalyptic, with lives lost and communities decimated. Others might experience the disruptions on a smaller scale. Maybe it's a tomato crop lost to drought, or a new invasive insect disrupting an ecosystem. The signs are everywhere: something is amiss.But not everyone is convinced we need to do anything about it. Care for the Earth is a fundamental part of Catholic moral and social teaching. And recent popes have spoken prophetically on environmental justice, with Pope Francis' encyclical Laudato Si' (On Care for Our Common Home) offering important developments in this area of doctrine. But some Catholics still think climate change is a hoax, or that it's not connected with human activity. And many who accept climate science don't connect it with their responsibility as people of faith, or are uncertain how it translates into how they're meant to act in the world. On this episode of Glad You Asked, the hosts talk to Lorna Gold about the church's teachings on climate change, and how Catholics ought to respond. Gold is Executive Director of the Laudato Si' Movement, and has also worked as executive director of FaithInvest, and the Policy and Advocacy Manager with the Irish Catholic Agency for International Development, Trócaire. You can read more about this topic, and read some of Gold's work, in these links. Laudato Si' (On Care for Our Common Home) Laudate Deum (On the Climate Crisis) Why Does the Church Care About Global Climate Change Climate Generation: Awakening to our Children's Future, by Lorna Gold "Catholic Church and climate change: Why Catholics care about climate change," by Anna Carolina Gutiérrez "'Enough is enough,' say Global South bishops in climate letter," by Michael Wright "Who is bearing the brunt of climate change?" by Kevin Clarke Glad You Asked is sponsored by the Claretian Missionaries USA, a congregation of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.

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

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

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

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

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.

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.

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.

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.

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