Aristotle’s views about the female body are commonly held to be an insurmountable obstacle to aligning his philosophy with feminism. Sarah Borden Sharkey, however, has attempted a robust Aristotelian feminism that alters only the minimum. She argues that to succeed it must give positive and detailed reasons for sexual equality, a task that she leaves open. Building on Sharkey’s work, this essay argues that Thomas Aquinas’ view of the will allows such a position, by combining it with Aristotle’s notion of thumos as the main dividing factor between the sexes. The result is an Aristotelian–Thomistic view that keeps female biological difference, while allowing equality in attaining virtue and prudence.

Commentary on the election of Pope Leo XIV has been framed in terms drawn from political and cultural oppositions: conservative vs liberal, traditionalist vs progressive, made vivid by the 2024 film Conclave based on Robert Harris’s 2016 novel. Part of my concern is to urge rejection of these as general terms of analysis of Catholicism, or at least to circumscribe their applications to matters inessential to Catholic faith and morals per se. In aid of that, and by way of broader purpose, I discuss the nature of Catholicism itself. Observing the long history of challenges, crises, and divisions, I then proceed to distinguish between subjective and objective modes of identifying the nature of individuals and institutions. Catholicism has a robust objective nature comprising a synthesis of Hebrew and Christian scripture, apostolic tradition, conciliar and other authoritative teachings, and sacramental practices, together consolidated and expressed in orthodoxy and orthopraxy. Political and cultural classifications are irrelevant to and distracting from this identification.

Among the less considered ‘conversions’ of the Confessions is the conversion of grief. The Confessions traces how Augustine learns to grieve justly and with hope. Augustine’s grief in book four is presented in stark contrast to his grief in book nine. In many ways, these two books serve as a counter image of each other. The striking narrative similarities that Augustine presents between the death of his boyhood friend in book four and that of his mother in book nine serve, however, to highlight the significant differences that Augustine wants to accent between these two experiences of death and grief. Holding these two scenes next to each other allows us to witness another profound conversion of the Confessions, namely, how Augustine learns to grieve profound loss in hope.

The article considers various grounds on which lying is forbidden, even in the case of Nazis at the door searching for Jewish refugees. It discusses eight such grounds, seven philosophical (natural law) arguments, and one theological argument. It is concluded that whilst only one of the initial seven grounds appears to permit lying to the Nazis, the theological ground prohibiting lying is the strongest of all.