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Pride Month: From Protest to Global Celebration
Pride Month is celebrated each June to honour the 1969 Stonewall Uprising in New York City, when LGBTQ+ patrons resisted a police raid at the Stonewall Inn. The uprising lasted several days and became a defining moment in the modern LGBTQ+ rights movement. One year later, the first Pride marches were held, transforming public protest into an annual call for visibility, dignity, safety, and equality. Today, Pride is marked around the world in many different ways. In Canada, the United States, and much of Europe, celebrations often include parades, festivals, concerts, flag-raisings, community events, and public education campaigns. In places such as Brazil, Mexico, South Africa, Japan, India, and Australia, Pride can blend celebration with activism, reflecting local histories, cultures, and legal realities. In countries where LGBTQ+ rights remain restricted or unsafe, Pride may take the form of smaller gatherings, private events, online campaigns, or human-rights advocacy rather than large public parades. What makes Pride powerful is that it is both celebration and protest. It recognizes progress, honours those who fought for change, and draws attention to the discrimination, violence, and legal barriers still faced by LGBTQ+ people in many parts of the world. For journalists, Pride Month offers a timely opportunity to explore history, human rights, culture, public policy, youth identity, corporate participation, faith communities, education, health, and the changing meaning of inclusion across borders. Connect with experts who can speak to the history of Pride, LGBTQ+ rights, identity, culture, and how communities around the world continue to mark this important month. Discover all of our experts here: www.expertfile.com
Pope Leo XIV Releases First Encyclical, "Magnifica Humanitas"
On May 25, 2026, Pope Leo XIV released his first papal encyclical, “Magnifica Humanitas: On Safeguarding the Human Person in the Time of Artificial Intelligence.” The letter—true to its title’s meaning of “magnificent humanity”—addresses how society, collectively, must preserve human virtues in a time of rapid technological advancement. The 42,000-word document features five distinct chapters, exploring various elements of the broader issue at hand and serving as a guidepost for moral and ethical use of technology, through the lens of Church teachings. It covers everything from the development and principles of Church social doctrine to technological responsibility, the culture of power, building civilization through love and preserving humanity through truth, work and freedom. “In recent years, it has become increasingly evident how rapidly and profoundly digitalization, artificial intelligence (AI) and robotics are transforming our world,” wrote Pope Leo in the encyclical’s introduction. “Technology should not be considered, in itself, as a force antagonistic to humanity. On the contrary… “Over the centuries, technological development has significantly improved the living conditions of humanity. At the same time, each phase of progress has also revealed the ambiguity of tools that can cause harm when not oriented toward the good… The power and prevalence of emerging technologies are interwoven into the fabric of daily life, shaping decision-making processes and deeply affecting the collective imagination: ‘Never has humanity had such power over itself.’ “[Most] people are watching and waiting, observing from afar and merely hoping for the best. For this very reason, crucial questions impose themselves on our conscience and can no longer be avoided: Where are we going? Toward what goal do we wish to orient ourselves? What direction should we choose as a people and as a human community?” What Is a Papal Encyclical? Popes have written more than 300 encyclicals—or “circulating letters”—since the mid-18th century. They were initially used to clearly communicate doctrine and guidance to priests throughout the world who were facing religious, political or social issues, which was especially useful as the world grew more interconnected and the Church grew larger. Beginning with Pope Leo XIII’s Rerum Novarum and continuing today, some papal encyclicals have been referred to as “social encyclicals” because they address a pervasive social issue through the lens of Catholic Social Teaching and are written not only for those within the Church, but laypeople as well. Some examples of those included Pope Saint John Paul’s 1987 Sollicitudo Rei Socialis on international inequality, and Pope Francis’ 2015 Laudato Si’ on environmental care and social justice. “[Pope Leo XIII and his successors] were developing a new way of teaching the world how to order itself according to Catholic principles, now translated into a vocabulary that would be intelligible to the larger world,” said Patrick Brennan, JD, Chair of Catholic Legal Studies at Villanova University Charles Widger School of Law, on LiveNow From Fox. “They try to address important social questions in ways that any person of goodwill can read and understand.” “Encyclicals contribute to our collective wisdom for how to live as community,” wrote Sally Scholz, PhD, professor of Philosophy at Villanova, in her recent contribution to Church Life Journal titled “What to Look For in Pope Leo XIV's First Social Encyclical.” “The principles and various themes they discuss offer guidance for day-to-day interpersonal interactions as well as for how to participate as a Catholic and as a “person of good will” at every level of social existence: in our families, our communities, our institutions, our states and in our ‘one human family.’” Observations From Magnifica Humanitas A New Twist on a Longstanding Issue While the types of technology being discussed in the letter—particularly artificial intelligence—are unique to our modern times, encyclicals addressing how to interact with contemporary technology are far from it. “Discussion of the relationship between humans and technology appears in many of the previous social encyclicals,” wrote Dr. Scholz in Church Life Journal. “It is a social phenomenon with so much promise but inspires so much fear for how it will change work and the workplace, communication, global trade, war and the family.” “Technology is integral to evolution. Understanding technology's relationship to human welfare means grasping its role within the flow of biological and human life,” wrote Sister Ilia Delio, OSF, PhD, the Josephine C. Connelly Endowed Chair in Christian Theology in the 2025 Global Sisters Report. What Pope Leo argues in his lengthy letter, boiled down to a few sentences, is that while technological advancements, and AI in particular, can be beneficial to society, they must never supersede human dignity, moral responsibility and the common good. A society that allows systems to replace human judgment, concentrate power or exploit workers risks dehumanization. For Jaisy Joseph, PhD, assistant professor of Theology and Religious Studies at Villanova University, particularly striking was something not written in the document itself, but rather spoken at the official promulgation of the letter in Rome. There, Pope Leo was joined in powerful reflection by Anthropic co-founder Christopher Olah. Olah analogized the current reality with bringing a fictional character to life, citing that while technical fields build the machinery of AI, “what character we choose, how it interacts with the world, how it ought to interact with the world— these are more clearly questions for the humanities, for religion, for philosophy, for society at large.” On that front, he then enlisted the help of the Church in addressing three pressing concerns related to AI and human flourishing, before ending with a request for the Church to continue to be an unyieldingly moral voice and informed critic. “The dynamic dialogue and discernment between Leo and Olah reflect a significant continuity with the Francis papacy,” Dr. Joseph said, referencing the late pontiff’s encouragement of “theology to adopt a transdisciplinary method that recognized how this discipline is part of a web of relationships among disciplines.” Technology Through the Lens of Augustinian Theology Throughout Magnifica Humanitas, Pope Leo’s ubiquitous thoughts and guidance on safeguarding humanity—particularly in the context of modern technology—are infused with references to the teachings of St. Augustine. “[Augustine’s teachings say] we need standards to guide our judgements and actions,” said Terence Sweeney, PhD, assistant teaching professor of Humanities at Villanova. “Pope Leo XIV, ‘a son of St. Augustine,’ offers us standards for how we judge our world in the age of AI. “One surprising standard in a document on Big Tech is that ‘a litmus test for social justice today is the treatment of migrants, refugees and those forced to move.’ Why this litmus test? Leo is shaped by Augustine’s rejection of communities of perfection where only the pure, powerful and perfect are welcome.” “Pope Leo beautifully aligns himself with traditional Catholic Social Teaching while grounding his vision in the theology of St. Augustine,” Dr. Joseph added. “The result is a groundbreaking defense of the human person in our new age of artificial intelligence.” Pope Leo, through a scriptural metaphor of the Tower of Babel, “resurrects Augustine’s famous warning that human history is a constant struggle between two loves fighting for our hearts,” Dr. Joseph said. He references how the builders of the tower tried to create “a single language, a single technology, a single direction” without reference to God. “The concluding paragraphs of chapter three highlight Pope Leo XIV’s distinctively Augustinian approach to evaluating the place of technology and scientific progress in the world,” said Emma Kennedy, PhD, assistant professor of Christian Ethics at Villanova University. “What we love, ‘both as individuals and as a society,’ will guide us to participate in ‘the rebuilding of Jerusalem’ or ‘the construction of Babel’––a contrast that hearkens back to Augustine’s ‘two cities.’” “Pope Leo [also] draws on an Augustinian spirituality that highlights fundamental desiring in the shared search for truth,” added Tim Hanchin, PhD, associate professor of Practical Theology at Villanova. “Our desire for truth, or wonder, reflects humanity’s transcendent origin and end. That we are created in the image and likeness of the Triune God (Genesis 1:26-27) distinguishes human knowing from mere data processing.” A Discussion on Slavery, Past and Present Intermixed with Pope Leo’s chapter four thoughts on modern slavery—such as various forms of human trafficking that he says are “directly linked to the digital economy”—he made an historic recognition and apology for the Church’s role in the transatlantic slave trade centuries ago. Tia Noelle Pratt, PhD, special assistant to the Vice President of Mission and Ministry at Villanova University, assistant professor of Sociology, and editor of the Journal of Catholic Social Thought, said that what makes this acknowledgement so important is how it differs from the way previous popes have addressed the issue, which have condemned slavery but remained at the individual level. “They spoke of their papal predecessors and those popes’ actions, but stopped short of invoking the institution itself and the institution's role in the promulgation of slavery,” Dr. Pratt said. Tying it back to current affronts on human dignity fueled by the digital age, Pope Leo penned his own papal version of the famous saying that “Those who cannot remember the past are condemned to repeat it.” “If we want to avoid the need to ask for pardon again in the future for having failed to respect the treasure of human dignity that is required by our faith, it falls to us today to denounce, clearly and firmly, trafficking in its many forms,” he wrote. “Pope Leo is telling us today that we cannot have detachment between the past and the present,” Dr. Pratt said. “We must see how these things are connected.” Inspired by Rerum Novarum, but Far From a Repeat Pope Leo XIV signed Magnifica Humanitas on May 15—the 135th anniversary of the release of Pope Leo XIII’s Rerum Novarum. That was the most famous social encyclical issued by the long-reigning pontiff and is considered to be a foundational text of modern Catholic Social Thought. It addressed numerous issues facing the working class during the time of the Industrial Revolution. On May 10, 2025—just two days after his election—Pope Leo referenced his namesake’s 1891 encyclical in an address to the College of Cardinals, foreshadowing the attention he intended to pay to the modern version of the same issue. “Pope Leo XIII in his historic encyclical Rerum Novarum addressed the social question in the context of the first great industrial revolution,” Pope Leo said in that address. “In our own day, the Church offers to everyone the treasury of her social teaching in response to another industrial revolution and to developments in the field of artificial intelligence that pose new challenges for the defense of human dignity, justice and labor.” Yet, while he was explicitly inspired by the 19th-century pontiff and his text, Pope Leo makes it clear early in Magnifica Humanitas that “While Leo XIII spoke in his time of ‘new things’ (rerum novarum), today we cannot limit ourselves simply to repeating his insightful teachings. “Instead, we must ask God for the wisdom to interpret the great trends of our time, particularly technological advances.”
Seventy There it is. Just sitting there. A number that tends to land somewhere between “good for you” and “are you feeling alright?” And before you answer that, let me tell you I am more than alright. I am thriving. Loudly. Definitely with dancing. And with just enough attitude to make a few people slightly uncomfortable, which I have decided is a sign of a life extremely well lived. But first, let me tell you about the plan. ⁂ The Plan Was Magnificent. It Lasted Eleven Minutes The plan was to retire gracefully. Ease into a slower pace. Read more. Maybe garden. Drink better wine. Finally, work through all those documentaries piling up in my queue with the quiet confidence of someone who had absolutely earned the right to nothing. Here is what actually happened. The documentaries stayed in the queue, and the garden did not get planted. I did, however, read one book. Just one. But it turned out to be exactly the right one. David Brooks wrote The Second Mountain: The Quest for a Moral Life, and I picked it up the way you pick up something that does not look urgent, only to find you cannot put it down. Brooks argues that we spend the first part of our lives climbing what he calls the first mountain: the career, the credentials, the identity, the whole elaborate structure of proving ourselves. And then something happens. You reach the top, or you fall off, or the mountain turns out to be considerably smaller than it looked from the bottom. Either way, you end up in a valley, slightly winded, wondering what comes next. And that, Brooks says, is where real life begins. The second mountain. The one you climb not for yourself but for something greater. The one where the question shifts from “what do I want?” to “what does the world need from me?” I read that while sitting in my living room and thought: that is the whole story, right there. There is a phrase I use throughout this blog: try to keep up. I say it because seventy feels faster and fuller than I ever expected, and because it is an invitation, not a taunt. You still have tread on your tires. I mean that warmly. Try to keep up. ⁂ The Valley Was Not Optional My valley arrived without warning or invitation: I lost my job unexpectedly. No graceful wind-down. No farewell luncheon with a tasteful card, no parade! Just the particular silence that follows the end of something you had not quite finished. Nobody glides gracefully from mountain one to mountain two, no matter how it looks on social media. What nobody tells you about retirement, voluntary or otherwise, is that stopping is quite difficult. Not the logistics. The identity. You spend thirty years answering the question “What do you do?” and then one day no one asks anymore. We carefully plan the money. We almost never plan for the morning when your calendar is empty, your inbox is quiet, and no one expects you anywhere. That morning is its own kind of reckoning. Brooks calls this the valley experience, and he is right that it is unavoidable. It is where you shed the old self so a new one can emerge. There are no shortcuts. I tried several. But then I hired a coach. Not just any coach. A thought leadership coach, which sounds very impressive but turns out to involve a great deal of uncomfortable self-reflection and at least one conversation in which the coach tells you to write a blog. “Do your research,” he said. “Find your niche. Share what you know. And honestly, you should probably write a book.” (Thank you, Peter!) I nodded. I smiled. I thanked him warmly. Then I went home, sat down, and had a completely private, entirely dignified meltdown that I will describe only as spirited. Action absorbs anxiety, so once the spirited moment passed, I got to work. Try to keep up. ⁂ The Second Mountain Has a Name. It Is Retire with Equity I started writing. Article after article, something unexpected happened: I found my voice. It turns out my voice is part educator, part agitator, and part hilarious, where kitchen-table logic meets a spreadsheet. I began calling her Aunt Equity, and she has been absolutely delightful company ever since. A word on naming your alter ego after a financial product: no one recommends it. No self-help book has a chapter that says ‘step three, create a persona rooted in home equity solutions and give her a sassy name.’ And yet Aunt Equity arrived fully formed, with opinions, a logo, and an inexplicable amount of charisma. She is part brand, part character, and entirely my fault. I am keeping her. For Brooks, the second mountain is a calling, not a career move. For me, it is a community. The Canadian retirement community. The people who built this country, paid into it, raised children in it, and are now quietly panicking about whether they have enough to keep going. That community. They are my people, and this is my mountain and I have built my company, Retire with Equity to support it. And I will be honest: this mountain is considerably steeper and way more fun. Try to keep up. ⁂ What Is Your Second Mountain? Here is where this stops being about me and starts being about you. The second mountain is not one thing. It is not a prescription. It is not reserved for people who write blogs, build platforms, or have particularly spirited meltdowns. It is waiting for you, wherever you are, whatever you are carrying, whether you are fifty or seventy or somewhere in between and still not entirely sure you are allowed to want something new. The second mountain looks different for everyone, and that is entirely the point. Also, a feature, not a bug. For some people, it is family. Really showing up for grandchildren in ways that a demanding career never allowed. Being present, not just present-ish. Taking the grandkids to school on Tuesdays because Tuesday is your day now and the best day of the week. Becoming the person in the family who holds things together, not because you have to, but because you finally have the time and the wisdom to do it right. For others, it is community. A neighbourhood organization, a cause that has been pulling at you for years, or a faith community that needs exactly the skills you spent a career building. Brooks tells the story of a woman who was moving out of a rough Chicago neighbourhood, looked out the window, saw little girls playing with broken bottles in an empty lot, turned to her husband, and said: we are not leaving. She ended up running a major community organization. She did not set out to build a movement. She just decided not to look away. And then there are the callings that have been patiently waiting in the back of a drawer since approximately 1987. This is my personal favourite category because it is full of people who surprise themselves completely. Andrea, whom I see every week at the gym, spent her late fifties doing something most people her age were emphatically not doing: she went to law school. In London, England. A yearning carried for decades, quietly set aside while she built a career and raised a family. Then one day she stopped being polite about it and went. She is one of the most alive people I know. David discovered painting. Not dabbling. Painting. He picked up a brush at a class a friend dragged him to, and something clicked open that had apparently been waiting for that exact moment. He paints almost every day now, and the look on his face when he talks about it is that of someone who found something he did not know he had lost. If you are sitting there thinking you have left it too long, or that your moment has passed, that is a you problem, and I say that with complete affection. The door is still open. Walk through it. Brooks calls it the place where your deep gladness meets a deep hunger in the world. I think of it as the morning when you wake up and you are not just filling time. You are fulfilling a purpose. Try to keep up. ⁂ What Actually Works (And What Dottie Has to Do With It) I have a ten-pound dog named Dottie. She is the canine embodiment of purposeful living and, frankly, an unsolicited life coach. Full speed, tail up, no apologies. I take notes. The retirements that work, the ones people describe as genuinely meaningful rather than merely solvent, share a few things in common. They move. Consistently, enjoyably, sustainably. The body is not a liability to be managed in retirement. It is an asset, and it responds remarkably well to being treated like one. For me, part of that meant I needed a break from drinking, and the origin story is not glamorous: I woke up one morning and could not remember how the movie I watched the night before ended. That was the moment. What began as a one-month experiment quietly became almost two years. I sleep better, think more clearly, and no longer find myself wide awake at 2 am doing mental arithmetic about nothing. I feel sharper and more energized at seventy than I did a decade ago. The fifties, it turns out, were not the peak. They were the warm-up act. And for the record, I still cannot remember how that movie ended some mornings. Some things are beyond even sobriety. Physical vitality expands your options. Financial clarity reduces your dread. Purpose gives both of those things a reason to matter. Tend to all three. Not perfectly. Just intentionally. Dottie, for what it is worth, nails all three before anyone else in the house has had coffee. If she is the bar, she is not wrong to set it there. Try to keep up. ⁂ A Confession. Then a Celebration Almost five years into this accidental, exhilarating, occasionally terrifying reinvention, I still do not have it entirely figured out. The documentaries remain unwatched. I still cannot tell you how they end. What I do have is this: evidence, personal and otherwise, that the second mountain is real and better. Not easier. Better. Because when you are climbing toward something that matters beyond your own resume, the climb itself changes. The effort feels different. The setbacks feel survivable. And the view, when you get there, means something. You do not need to have it figured out before you start. You just need to take a step. Then another. Then hire a coach, have your spirited moment, and remember: action absorbs anxiety. Say the number out loud, whatever it is. Forty, fifty, sixty, seventy. Say it. Then decide what it means, because that part is entirely up to you. The first mountain shows you what you are capable of. The second one shows you who you actually are. If you have not read David Brooks’ The Second Mountain, put it at the top of the list. The documentaries can wait. I have confirmed this from personal experience. The Friday night of my birthday week, there was an epic dance party at a local brewery, organized by my wife Bonnie, the woman I met on a dance floor thirty-three years ago and have been dancing with ever since. Bonnie deserves more than a shout-out here. She deserves a medal, a monument, and honestly, serious consideration for sainthood. For over three decades, she has lived with my schemes, my pivots, and my absolute certainty that each new thing is the thing. She has never once wavered. Bonnie is the reason any of this works, and the reason that dance floor was full of people who love me. I am, by any objective measure, an extremely lucky person. I am also aware that she will read this, so I want to be clear: yes, I mean every word, and no, this does not get me out of whatever I am currently scheming. The glow of that party remains, and I know I have truly arrived because there was even a party crasher. I named her Mona. Mona could not resist the pull of that much joy and some absolutely kickin’ eighties music. The story of Mona, the early thirties party crasher, is being reserved for another time, but know this: if your birthday celebration attracts a stranger named Mona, you are doing seventy exactly right. The second mountain, it turns out, has a very good playlist. And if you are worried you are not quite ready for it, or that the moment may have passed, I want to leave you with this: you still have tread on your tires. So does everyone in this community. And if you cannot keep up, at least come dance. You might surprise yourself. Just ask Mona. I am seventy. I am on my second mountain. Come find yours. Try to keep up. ⁂ Sue Don't Retire...Re-Wire! My Book is Now Available for Pre-Order I hope you will consider pre-ordering a copy of Your Retirement Reset for you, a friend or loved one. It's available September 8, 2026 - You can now order on the ECW Press site here. And if you love supporting Canadian booksellers, please also check with your local independent bookstore. Most can easily order it for you.
Entering Second Year of Papacy, Pope Leo XIV Faces Both Historic and Novel Challenges
In his first appearance on the balcony of St. Peter’s Basilica, Pope Leo XIV shared with the world a message of hope, communion and reconciliation, emphasizing the need to “build bridges with dialogue and encounter so we can all be one people always in peace.” Throughout the last 12 months, the Pontiff has placed these values at the forefront of his work and ministry, pairing active collaboration with prayerful contemplation in his leadership of the world’s 1.4 billion Catholics. In the coming years, that emphasis is likely to continue, as the Pope addresses longstanding rifts and evolving challenges within the Church and beyond. Asked to consider the most striking aspects of his early papacy, and to reflect on the most pressing issues he currently faces, Villanova faculty members studying the pontificate had a wide variety of responses. Jaisy A. Joseph, PhD Assistant Professor of Theology and Religious Studies For Dr. Joseph, Pope Leo’s first year has been defined by a spiritual vision centered on unity, listening and shared responsibility. “From the beginning of his papacy, Leo emphasized that we are a synodal Church working towards peace and moving forward together. Leo’s Augustinian formation will absolutely leave its imprint on what Pope Francis started. While the two have distinct personalities and styles, there is a fundamental continuity with Francis that Leo has signaled. Leo stresses that at the core of the Church is a deeper desire for a spirituality of ‘we’—a Church rooted in deep listening and bold speaking. This is where the Augustinian charism makes itself known. “This unity does not erase differences. Instead, it asks, ‘How do we create friendships that are strong enough to bear the tensions of our differences?’ In a world shaped by ‘us versus them,’ Leo insists on recognizing Christ in the completely different ‘other.’ “Finally, his leadership style is marked by discernment. Listening is so critical to him, and any caution he displays is not out of fear but wanting to listen before speaking. In a noisy world, he insists that we just need silence—trusting that through shared listening, the Church can move forward together.” Luca Cottini, PhD Professor of Italian Studies For Dr. Cottini, Pope Leo’s first year has been marked by a clear effort to position the Church in active dialogue with the modern world—especially in response to emerging global challenges, migration and an increasingly interconnected faith community. He draws parallels to the priorities of Leo XIV’s namesake, Pope Leo XIII. “Catholic social doctrine is a doctrine that the Church established to address subjects that are not directly written about in the Gospel. This doctrine was important for Pope Leo XIII and is increasingly important for Leo XIV as well. ‘Leo’ is a name that relates back to Catholic social doctrine and the need to read the changing signs of the times. By choosing the name ‘Leo,’ the Pope signaled his desire to respond to contemporary issues. “Leo XIV has also harkened back to Leo XIII in his first year by viewing migration and immigration not as a plight, but rather as an opportunity to enter into contact with new worlds. This approach connects to Leo XIV’s own background and perspective, which includes both proximity to and distance from the United States, giving him both an outsider and insider perspective as well as a critical thinking lens on these issues. “Lastly, Leo XIV has used his first year to elevate this idea of a universal Church that is much needed, shaped by his global exposure and an ability to see the world through the lens of others. He sees that we can dialogue with the world, approaching modernity not as an enemy but as something to engage with.” Patrick McKinley Brennan, JD John F. Scarpa Chair in Catholic Legal Studies According to Professor Brennan, “One of the issues that is on the Pope’s radar and has been from before the conclave is the question of the traditional Latin Mass,” a cause championed by various cardinals, bishops, priests and lay faithful around the globe. As he shares, it is a matter of great interest to a small but growing number of Catholics who recall Pope Benedict XVI’s statement that the traditional Mass—the Mass as it was celebrated by most Catholics since 1570—was “never juridically abrogated” following the Second Vatican Council. “Pope John Paul II in the 1980s, and then Pope Benedict XVI in 2007, liberalized access around the world to the traditional Mass. But Pope Francis revoked most of those permissions, citing ‘facts’ that have subsequently been called into question by investigative journalists and others. Pope Francis issued a document called Traditionis custodes, which [went against] the permissions that Benedict XVI gave in a document called Summorum pontificum in July 2007. “Now, the leadership of the Society of St. Pius X [an anti-modernist priestly fraternity] have announced that they’re going to ordain new bishops, the exact thing that got some of their predecessors excommunicated in 1988, so that the traditional Mass can continue to be celebrated and other sacraments can continue to be provided to Catholics according to the traditional rites. Reading between the lines, I think the Society of St. Pius X is trying to force Pope Leo’s hand on the Latin Mass. He’s been biding his time, working out how to respond to this hard question, and I think they’ve just decided that it’s an all-or-nothing situation. “It’s an example of how Pope Leo inherited some big problems, and I think most of the cardinals who elected him thought that they had chosen someone who, because he can listen and is committed to unity, will try his very best to find a solution that remains faithful to Catholic doctrine while bringing in as many voices as possible. Ironically, Pope Francis reduced legitimate diversity in Catholic liturgy, and while Pope Leo has a chance to restore that diversity, he has to do so in a way that addresses the irregular situation of the Society of St. Pius X.” Ilia Delio, OSF, PhD Josephine C. Connelly Endowed Chair in Christian Theology Looking ahead, Sister Delio says one of the most significant social developments Pope Leo must face is the rise of advanced technologies—in particular, increasingly sophisticated artificial intelligence models. “Our theological anthropology needs a bit of updating, as it does not currently meet the needs of our very complex world today. There are a lot of discussions on artificial intelligence and advanced technology, but the problem is that these technologies are already here and rapidly advancing. “So, we have to face this reality, not by asking ‘What is happening to us?’ but ‘What are we becoming with our technologies?’ and ‘How best can we remain human in an AI world?’ I think Pope Leo is asking similar questions, considering what makes the human person the image of God, what makes us distinct and whether there are human values that cannot be downloaded or reproduced in a digital medium. “At the same time, we must ask: Can technology deepen the human spirit by enabling a new level of collective life? Can AI technology empower the Body of Christ?” To speak with any of these faculty experts, please contact mediaexperts@villanova.edu.
Pope Leo XIV's first year as leader of the Catholic Church was marked by observation, listening and careful communication, and was largely devoid of major doctrinal or political action. As reasonably expected of a new pontiff, he issued his first major document—the apostolic exhortation Dilexi te. He also embarked on his first international trip, traveling to Türkiye and Lebanon, where he celebrated the 1700th anniversary of the Council of Nicaea. But perhaps publicly overlooked was his elevation of a 19th-century saint to Doctor of the Church—a designation reserved for saints found to have made significant contributions to doctrine and spirituality through writings and teachings. After approving it in July 2025, Pope Leo issued that designation to St. John Henry Newman on All-Saints Day, making him only the 38th individual given the title. "The move to make St. John Henry Newman a Doctor of the Church was already underway, but Pope Leo verified it and actually carried it out, bringing Newman into a newfound kind of prominence," said Michael Moreland, PhD, professor of Law and Religion at Villanova University Charles Widger School of Law, and a scholar of St. Newman. A Bridge Between Anglican and Catholic Theology Newman, considered an influential individual in the shaping of modern Catholic theology and education, was not always Catholic. Born in England in 1801, Newman became an Anglican priest in his mid-20s. He later was a prominent leader of the Oxford Movement—one intended to recover elements of traditional Catholic heritage in Anglicanism. It led to the birth of Anglo-Catholicism and caused many Anglicans to convert to the Roman Catholic faith, including Newman himself. Newman was received into the Catholic Church in 1845 and was ordained a Catholic priest in 1847. He would go on to become an influential theologian for his contributions to the ideas of faith, conscience and doctrine. "He established what he called the 'evolution of the doctrine'—the idea that the deposit of faith is not something immobile, but something that grows in awareness over time," said Luca Cottini, PhD, professor of Italian Studies at Villanova University. "He [Newman] was also a person of the university; an intellectual," said Dr. Moreland. "He was known for his voluminous writings on all kinds of issues, including his famous book 'The Idea of a University.'" In 1878, Pope Leo XIII made then-Father Newman—who was not even a Bishop at the time—a Cardinal. Like the current Pope Leo, the elevation of Newman was one of Pope Leo XIII's first acts of government. "It's an astonishing resemblance between our current Pope and his namesake," Dr. Cottini said. "Both recognized this important theologian and his contributions to Catholicism within the first year of their papacy." Newman died in 1890 and is remembered as an influential theologian, scholar and an important bridge between Anglicanism, Catholicism and the modern world. He was beatified in 2010 by Pope Benedict XVI and canonized by Pope Francis in 2019 before Pope Leo XIV elevated him to Doctor of the Church. Newman's Promotion Shrouded in Significance Beyond its relative rarity—only five individuals have been promoted to Doctor of the Church since 1971—Newman's elevation is significant in many ways, according to Dr. Moreland. "He was an Anglican by birth who converted to Roman Catholicism," he said. "He was someone from the English-speaking world, not from continental Europe, and he was from the 19th century, which is relatively recent in this context." Newman is only the second Doctor of the Church from England, and aside from Thérèse of Lisieux, born in 1873, is the only Doctor of the Church born after 1700. Beyond the significance related to Newman himself, Pope Leo's recent action underscored a critical focus of the Church, and evidenced its personal importance to the pontiff himself. "It highlighted Newman's role in education," Dr. Moreland says. "That is something Pope Leo has been formed by in important ways: as a seminary rector, seminary professor and as part of the Order of St. Augustine, which values education highly." At the Mass elevating Newman to Doctor of the Church, Pope Leo also named Newman a co-patron saint of Catholic Education, joining 13th-century priest and theologian St. Thomas Aquinas. He then added Newman’s feast day of October 9—the day he converted to Catholicism in 1845—to the General Roman Calendar, thus bringing his memorial to the global Church. "I think Pope Leo elevating Newman to a Doctor of the Church, along with these subsequent actions, signifies the emphasis he is going to place on education during his papacy," Dr. Moreland said.
Long proclaimed Italy’s “moral capital,” Milan is renowned worldwide for its significant contributions to fashion, design and the arts. Soon, another point of pride will be added to the city’s storied history, when the regional hub—and partnering town Cortina d’Ampezzo—plays host to the 2026 Winter Olympics in February. Luca Cottini, PhD, is a professor of Italian Studies and an expert on the evolution of Italian culture, particularly through the 19th and 20th centuries. Recently, he shared some thoughts concerning Milan and Cortina’s successful joint bid for the Olympics, the themes and iconography expected to define this year’s opening ceremony and the symbolic significance of Italy’s selection as a host nation. Question: What was the role of past major events in Milan and Cortina—like the 2015 World’s Fair and the 1956 Winter Olympics—in helping to elevate their appeal for these games? Luca Cottini: I’ll start by saying that although people notice world’s fairs less than the Olympics, they are more impactful to a city and country because they generate more revenue, business, political relationships and positive reputation. They are events in which all the world comes together and each country exposes its excellence, while the host nation brings a visibility that it would not carry otherwise. In 2015, Milan hosted the world’s fair, which generated a completely new fairgrounds area and a visibility of politics, industry, technology and modernity in a way that brings the city to a global stage. I would say that is when the ascent of Milan really started, especially as a desirable destination. With Cortina, after the 2015 World’s Fair—and especially after the COVID-19 pandemic—the Dolomites became really a popular region for travelers to visit. Cortina is also symbolic to Olympic history, because it's the site of the first Olympics that took place in Italy, in 1956 during the reconstruction era. That was the Dolce Vita period, in the middle of the 1950s economic boom, and those games were followed by Rome’s Summer Olympics in 1960. They both represented a way in which Italy, coming out of the war destroyed, was reaffirming its rebirth. Over the years, fewer cities have wanted to host the Olympics because they tend to carry a lot of economic burden, financial debt and little return on investment. In this sense, Milan and Cortina, helped by increased popularity after the world’s fair, sold themselves as a sustainable Olympics. Ninety percent of the buildings were refurbished from older buildings, and they will serve purposes after the Olympics. It’s difficult to tell whether it’s economically sound or not, but it is a way to promote two cities that are in big moments of growth. Q: These Olympic Games will be celebrating Milan’s contributions to fashion. What is the city’s significance to the fashion world? LC: Milan is certainly the capital of fashion in Italy, and is one of the capitals of fashion in the world, along with Paris, New York and London. The fashion heritage that the city carries now in iconic brands like Armani, Versace, Moschino and Dolce & Gabbana is the outcome of a process that took shape in the late 1970s. Until then, fashion in Italy was mainly related to Rome, through cinema, and Florence, as that city represented a new Renaissance in the postwar years. But in the 1970s, much of this fashion world moved from those cities to Milan, because there was a conglomeration of labor, skills, capital and creativity that generated a complex productive and cultural system, or the so-called “Sistema Moda.” This is a particular approach to the industry in Italy that coordinates management and creativity around the figures of a big creative director and a big manager who work together in creating not just nice styles, but also sustainable outlets and markets in and outside Italy. In turn, with its reputation, Milan gives the Olympics that seal of grandeur and coolness. The connection with fashion and promotion of uniqueness is part of the national rhetoric that surrounds what we call “Made in Italy,” this idea of luxury, styling, beauty, order and measure that is endowed in the Italian DNA. Q: Andrea Bocelli—who also appeared in Torino’s 2006 closing ceremony—is supposed to sing once again in this year’s opening ceremony. Aside from his popularity, what is the symbolic significance of his selection as a performer? LC: Bocelli is an interesting case. He is a prototypical Italian success story, which is born in the peninsula but is then ratified outside of Italy. As Bocelli became a global sensation in the U.S., he then came back to his roots in Italy, where his voice has become a symbol of national unity, as epitomized in his solo concerto of Milan, during the pandemic, when he sang in front of the empty Piazza del Duomo, facing the city’s cathedral. In his Catholic faith and secular operatic repertoire, he symbolizes Italian culture as a similar piazza or open space where different voices can converge in a temperate balance. When you put together Bocelli, Mariah Carey and whoever else will be part of the ceremony, that same Italian identity will give rise to a new synthesis, as the encounter of tradition and novelty, grounded-ness and openness. Q: The Olympic flames are supposed to be lit in two cauldrons—one in Milan and one in Cortina—each with a design inspired by Leonardo da Vinci. What was da Vinci’s importance to Milan, specifically? LC: Da Vinci is part of the fabric of Milan. He spent 20 years in the city, painting “The Last Supper” and working at Castello Sforzesco, as well as many other places. His footprint is all over Milan, in its design, walls, canal system and more. He is an archetype of the Italian mind in as much as it represents the combination of engineering and beauty. The word Ingenium in Latin, meaning “genius,” overflows in English into the word “engineering” and also “ingenuity,” which reflects the creative mind. Da Vinci represents the synthesis of Italian Ingenium as a combination of aesthetics and problem solving, which you still see in the city today.
Kwanzaa Explained: A Modern Celebration Rooted in Culture, Community, and Purpose
Observed from December 26 to January 1, Kwanzaa is a cultural celebration that centres on African heritage, shared values, and community renewal. While often grouped with year-end holidays, Kwanzaa is distinct in both origin and intent — designed not as a religious observance, but as a time for reflection, education, and collective responsibility. At its core, Kwanzaa asks a simple but powerful question: How do communities honour their past while shaping a stronger future? The Origins of Kwanzaa Kwanzaa was established in 1966 by scholar and activist Maulana Karenga during a period of social change in the United States. It was created to provide African Americans with a way to reconnect with African cultural traditions while reinforcing shared values that support family, community, and social progress. The name “Kwanzaa” is derived from a Swahili phrase meaning “first fruits”, reflecting harvest celebrations common across many African cultures. The Seven Principles: Nguzo Saba Each day of Kwanzaa focuses on one of the Seven Principles, known collectively as the Nguzo Saba. These principles guide the celebration and serve as a framework for reflection and action: Umoja (Unity) – Strengthening family and community bonds Kujichagulia (Self-Determination) – Defining and speaking for oneself Ujima (Collective Work and Responsibility) – Building together and solving problems collectively Ujamaa (Cooperative Economics) – Supporting and sustaining community businesses Nia (Purpose) – Contributing to the restoration and development of community Kuumba (Creativity) – Leaving communities more beautiful and beneficial than before Imani (Faith) – Belief in people, parents, teachers, leaders, and collective struggle Each evening, families light a candle on the kinara, symbolizing progress through these values. Symbols and Traditions Kwanzaa celebrations include meaningful symbols that reinforce its themes: Kinara – The candle holder representing roots and foundation Mishumaa Saba – Seven candles representing the Nguzo Saba Mkeka – A woven mat symbolizing tradition and history Mazao – Crops representing collective labour and productivity Kikombe cha Umoja – The unity cup used for communal reflection Zawadi – Gifts that emphasize creativity, learning, and cultural meaning Celebrations often include storytelling, music, poetry, shared meals, and discussions about cultural identity and social responsibility. Kwanzaa in Practice Today Kwanzaa is observed in the United States and internationally by people of African descent and others interested in African culture and values. It may be celebrated alongside religious holidays such as Christmas or Hanukkah, or on its own. Over time, Kwanzaa has become a platform for conversations about: Cultural identity Community empowerment Education and youth development Economic equity Social responsibility Story Angles for Journalists Why Kwanzaa was created — and why it still resonates today The role of culture in community resilience How Kwanzaa is celebrated across generations Education, identity, and the Nguzo Saba Kwanzaa’s place in modern multicultural societies How families blend Kwanzaa with other year-end traditions Why Kwanzaa Matters Kwanzaa offers a framework for reflection that extends beyond a single week. Its principles emphasize unity, purpose, and shared responsibility — themes that remain relevant in discussions about culture, equity, and community building. In a season often dominated by consumption and spectacle, Kwanzaa provides a values-driven pause — one rooted in heritage, intention, and collective progress. Let's get you connected to an expert! Find more experts here: www.expertfile.com
The Hidden Risks of Sports Betting
In a recent release from Cedarville University, Dr. Jared A. Pincin, Associate Professor of Economics, emerges as a prominent voice warning students about the hidden risks of sports betting. Pincin underscores that modern betting apps are intentionally designed to mimic mobile video games—fast, rewarding, and highly addictive—which makes them especially appealing to young adults and students. He emphasizes that while the appeal of quick wins is strong, the reality is that these platforms can erode both personal finances and educational opportunities. “The dark reality is that gambling is very addictive and can bankrupt people, strain marriages and destroy futures,” Dr. Pincin explains when describing the slippery slope that many young gamblers face. Grounded in his economic research and Christian ethics framework, Pincin adds another layer of concern: from a faith perspective, gambling exploits the desire for instant gain and distracts individuals from a more grounded trust in provision and purpose. He argues that with legalization expanding and betting apps readily available on smartphones, college students—not just athletes—are increasingly vulnerable to behaviors that can derail their academic trajectory and long-term goals. “Gambling preys on our desire for quick gain and distracts us from trusting God’s provision,” Dr. Pincin notes, bringing into focus the moral as well as the practical implications of sports gambling in a university setting. Dr. Jared Pincin's research interests explore the intersection of public choice economics with foreign aid as well as issues in sports economics. Pincin has published in popular publications such as The Hill, Real Clear Markets, Foxnews.com, and USA Today and scholarly journals such as Oxford Development Studies, Applied Economic Letters, and the Journal of Sport and Social Issues. View his profile here The release garnered a lot of attention - and substantial media coverage from outlets like ABC News and others. Gambling is emerging as a serious issue across America - and if you're a reporter looking to know more about this topic - then let us help. Cedarville's Jared Pincin is available to speak with media - simply click on his icon now to arrange an interview today.
The Thrill of Fear: The History and Cultural Significance of Horror Movies
From flickering silent films to today’s big-budget blockbusters, horror movies have always tapped into humanity’s oldest emotion: fear. Across decades, they’ve reflected social anxieties, moral questions, and shifting definitions of what scares us. Yet behind every scream lies a story about culture, creativity, and the psychology of thrill. The Origins of On-Screen Fear Horror cinema began in the early 1900s with short silent films inspired by literature and folklore. One of the earliest, Le Manoir du Diable (1896), often considered the first horror film, introduced audiences to bats, ghosts, and the Devil himself. By the 1920s, German Expressionist films like Nosferatu and The Cabinet of Dr. Caligari used shadow and distortion to create unease, shaping the language of horror still used today. Hollywood’s Golden Age of Horror in the 1930s brought monsters to life — Dracula, Frankenstein, and The Mummy — giving audiences both fright and fascination during a time of global economic depression. These films helped people confront real-world fears symbolically, offering escape through imagination. Fear Evolves with the Times Each generation has reinvented horror to reflect its cultural moment. The 1950s’ atomic-age fears spawned giant monsters and alien invasions. The 1960s and ’70s shifted toward psychological and supernatural horror with classics like Psycho, The Exorcist, and The Texas Chain Saw Massacre — films that exposed anxieties about social change, faith, and violence. The 1980s and ’90s introduced slasher icons such as Halloween’s Michael Myers and A Nightmare on Elm Street’s Freddy Krueger, mixing terror with pop-culture spectacle. By the 2000s, horror had splintered into subgenres — from found-footage realism (The Blair Witch Project, Paranormal Activity) to elevated art-house films like Get Out and Hereditary, which use fear to explore race, grief, and identity. Why We Like to Be Scared Psychologists suggest people enjoy horror because it offers safe danger — a way to experience fear, adrenaline, and relief without real threat. Watching horror triggers the body’s fight-or-flight response, followed by catharsis once the tension resolves. Culturally, it provides a mirror to our collective psyche: what we fear, we face, and what we face, we sometimes conquer. Horror also brings people together — in theaters, at home, or online — to share an intense emotional experience. Whether screaming, laughing, or peeking through fingers, audiences participate in a ritual as old as storytelling itself. The Icons of the Genre Among the most popular and influential horror films of all time: Psycho (1960) The Exorcist (1973) Halloween (1978) A Nightmare on Elm Street (1984) The Silence of the Lambs (1991) The Ring (2002) Get Out (2017) Hereditary (2018) Each left a lasting mark on both cinema and culture — showing that horror, far from being niche, remains one of the most expressive and enduring genres in film history. Connect with our experts about the history and popularity of scary movies and horror flicks: Check out our experts here : www.expertfile.com
The Fed Just Cut interest Rates - What's Mean for Americans and What Does it Say about the Economy?
For the first time since December interest rates are being cut and all indicators point to even more signaled more cuts coming this year. The reactions so far have been mixed. The markets held steady but made no bold moves. And the opinions on how this will impact housing and home sales was also mixed with President Trump raving that housing will "soar" and others concerned about volatility. The announcement is getting a lot of media attention with reporters looking for angles, answers and what to expect for the future. And to get those answers - they need experts who understand every aspect of the economy. Dr. Jared Pincin's primary research interests explore the intersection of public choice economics with foreign aid as well as issues in sports economics. Pincin has published in popular publications such as The Hill, Real Clear Markets, Foxnews.com, and USA Today and scholarly journals such as Oxford Development Studies, Applied Economic Letters, and the Journal of Sport and Social Issues. View his profile here Dr. Haymond joined the faculty at Cedarville University in 2010 after a 29-year career in the United States Air Force. He taught at the United States Air Force Academy and was an Air Force Fellow at The Brookings Institution. His research has been published in scholarly journals such as the Quarterly Journal of Austrian Economics, Public Choice, the Journal of Public Choice and Public Finance, and Journal of Faith and Economics. His current research interests include economics and religion, as well as monetary theory. View his profile here Looking to know more? We can help. Jared Pincin and Jeff Haymond are both available to speak with media - simply click on either expert's icon to arrange an interview today.