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A growing number of doctors, patients, and whistleblowers are beginning to question the medical establishment’s recommendations for children with gender dysphoria.
Pastor Keller preached the Gospel as true. He would blush when I told him he was a genuine apologist. But he deserved this cherished title as one who, in a compelling, credible, and colorful way, could present and defend the basic truths of God’s revelation. No watering down, no wavering, just the truth—which, he would repeat, has a name: Jesus.
By its nature, the wound of sin involves rejection of the way laid before human beings by God. In rejecting the guidance of the natural law, or of revelation, human beings render themselves incapable of fully realizing the offer of friendship that God extends when he offers them a way to their own fulfillment. Sin damages the person and the person’s capacity for relationship with God simultaneously. It is thus a radical self-exclusion from the communion of those whom God has called both to fulfillment and to perfect communion with Him.
I consider myself lucky to have gotten to know George Cardinal Pell a bit—and that after his 80th year.
The new Alabama IVF provider immunity law, recently praised by former President Trump, will have pernicious national consequences on parents’ rights to hold IVF providers accountable and will negatively affect Republican unity over pro-life issues.
Faithfully living what we claim to believe as Catholic Christians shapes the future. And the fact is, we can no longer afford a sclerotic Church, a comfortable Church, a get-along Church. We need to be a confessing Church, not just in our diocesan structures, but in the pews and family homes of every parish.
What should be at the forefront of everyone’s mind is the question, “How does all this technological tinkering affect the kids?” We are only beginning to be able to answer that question.
If the stories can change, it stands to reason that they can improve—or deteriorate. Responsible cultural elites of the Left and Right alike would do well to consider not only what claims they make explicitly, but what kinds of stories underlie those claims, and whether these are the right stories to tell.
We must be clear that nothing in the search for the truth entails that we recede in any way from the surety that we have with us, now as ever, the standards for judging evil ends to be truly evil.   
Our bodies cause great inconvenience. Nothing about menstruation, ovulation, or having children is convenient, after all. But it’s the way we were created, and there are better ways to respond to the sexual asymmetry of men and women. What are we losing out on if we suppress it?
To assign is to flail and thrash about as we try to exert control over the uncontrollable. But to wait in the ultrasound office or in the delivery room to find out, to then share with others in this first discovery of our child’s identity, to delight equally in male and female, is to recover our fundamental vulnerability to the gifts given to us.
Thomas Aquinas had an intellect fully alive. We might not share his title of Doctor of Humanity, but we have the same obligation: to cheerfully explore all, in service of all, for the good of all.
Vallier has done a valuable service by patiently pointing out all the moral and political problems entailed by any attempt to establish integralism. The most important problem with integralism, however, is less in its conception of the state than in its conception of the Church.
Location is simply one more of those many factors that make no difference where the most foundational moral principles are concerned. The human embryo is a human being, whether in utero, undergoing cell division in vitro, or temporarily (or permanently) in frozen stasis in a “nursery,” as the Alabama Supreme Court tellingly, but somewhat ironically, calls it.
That is the trap of busyness: believing that the busyness itself is what matters, instead of placing all our work and all our rest at the feet of our maker. That is the trap that the addiction to busyness in our culture lays for us. That is the trap that we ought to resist.
Alicea repeats often and correctly the age-old insight that responsibility to care for the common good belongs to each member of the political community. But an equal sharing of authority does not follow from that shared responsibility, and no account of the Constitution’s moral authority will succeed if it presumes otherwise. 
Many academics, perhaps recognizing the extreme nature of such boycotts, justify them by caricaturing Israeli policies as comparable to Nazism. It is only by such extreme assertions that boycotts can justify themselves.
Writer Rachel Lu recently penned an essay in these pages that engages my book as an example of what she calls “anti-feminist” work. Lu draws some surprising conclusions about my book that, I think, are not representative of my work. She makes four overarching points to which I would like to respond.
If Ms. Cox is unwilling to parent a disabled child, she should terminate her parental rights upon birth, giving others the chance to show charity to a small but greatly treasured life. To hold that child’s hand as he or she drew a final breath would be to sit on hallowed ground.
One of the biggest developments to emerge from the conference is that the Vatican under Pope Francis, far from slackening its support of Pius XII, has actually increased it.
Neuhaus’s hope is the greatest example he gives us today, especially those who feel their status as exiles more keenly than they expected. Fifteen years after his death, Christians have yet to find a more coherent proposal for how to think about political action in their pluralistic society.
This is not an easy time to be a bishop, especially as the DDF fosters confusion, but every bishop is called to lead the faithful into a deeper relationship with Christ through the Church. This requires heroic charity that embraces the sinner while being truthful to the Gospel. Jesus never blessed sin, and neither should the Church. His love for each of us is a love that calls us out of sin, which requires a recognition that some things are incompatible with the blessing of the Church.
As always, I’ll give my best account of what seems reasonable in the situation. But it is only advice: everyone who writes needs to make an independent assessment about the soundness of my guidance.
The antidote to despair is not perfect politics, an impossibility, a mere ideology; the cure is hope. Moral panic reveals despair at the state of things: craving the fullness of the kingdom of heaven now, but upon discovering decadence and depravity—and who can deny our time’s troubles—responding with the sadness of despair. Despair cannot be overcome with certainty or perfection, but only by hope and the truth of concrete action undertaken in the light of hope.