Commentary

Christian art is defined by two distinctive qualities: the unique doctrine of the Incarnation permeating a work, and the purpose and function of art in the life of the Christian viewer.

In the midst of the evening of a civilization, St. Benedict and his monks rediscovered how to live life as an organic whole, providing a "curriculum" for those seeking to live in the light.

Much of the formation of the habit of mind by which students possess an integrated understanding of the truth occurs in the context of friendship and community at the university.

When one recognizes that personal interactions are central to the teaching task and that teaching must begin with the soul, it becomes clear that teaching is a vocation rather than merely a job.

The university chaplain is not primarily a counselor, a friend, or a mascot; rather, he serves as the unworthy yet unifying presence of Christ on campus.

Restoration of mind is necessary before a healthcare worker can meaningfully encounter and look upon patients as persons first—just as Mary did to St. Bernadette at Lourdes.

The reintegration of intellectual knowledge and moral formation is an urgent necessity at Catholic universities if students are to receive the formation they need to navigate life.

The mission drift experienced by so many Catholic professional schools is rarely intentional, and the proper response is to institutionalize mission.

The key to happiness in life is not the avoidance of suffering, but finding meaning in it, surrendering to God and embracing our cross with the words "Not my will but yours be done."

St. Hildegard demonstrates the synthetic impulse of the Christian vision, which recognizes that all of Creation is connected and that a mystery runs beneath all things, holding them together.