Commitment to America as a whole must come one of two ways—as a “community of communities” in which one’s sympathy for the nation comes channeled through a commitment to locality; or through ideological abstraction. 
Art is useless, and perhaps that is why it’s meaningful.
In a culture that has forgotten the sacred, to see with the eyes of moral imagination is a quiet revolution. And it is one my generation desperately needs. 
My generation needs help discerning what the good life truly is.
I wish my elders knew that, in the face of what seems to be an increasingly frightening technocratic reality, we want to live free from deceit and as true humans. 
I have been strongly drawn to pick up several recent books of history and historiography that tackle anachronisms and reifications, because such clarifying works can keep us from making facile conclusions about the past—and about its effect on the present.
If stillborn children could inspire one of the most-loved children’s books in the twentieth century, then maybe a grandpa with dementia will inspire one of the best stories in the twenty-first. 
Lewis is needed, now more than ever, to help men and women of faith move “further up and further in.” Jews will be much better off for the journey with him. 
If Augustine’s two cities can’t be neatly mapped onto the modern distinction between Church and State, how can his thought help illumine Church-State relations?
The Holy Spirit is still reliably and certainly at work in aiding the selection of the successor to the Chair of Saint Peter. That the process of getting there often leans on friendships, acquaintances, impressions, hope, and trust should not concern us. We’re human, after all. It couldn’t be otherwise. 
The loving union of persons in even the best marriage is imperfect, temporary, partial, and prone to failure. To expect more than mortal love from marriage is to put a strain upon it that it cannot, and was not intended, to bear.
Many of us find it difficult to be forced to revise our assumptions and change our views, but for Brown, it seems to be one of the great joys in life.
Carl Trueman has delivered an invaluable explanation of Marxist critical theory, and of why it resonates with so many in our troubled times. 
Pro-union conservatives have raised real questions about the tensions latent in conservative thought. But they haven’t shown how unions can resolve those tensions.
One of the film’s deeper provocations is a question we should all ask ourselves: How much time do we spend online? How much of our political outrage is merely performance—anger stoked by algorithms and designed more to entertain than to inform? How often do we confuse the trivial with the profound, devoting our attention to surface-level controversies while neglecting the slow, difficult pursuit of real knowledge? 
This background should prepare us for a more positive account of sexual morality that not only supports the right conclusions, but does so in a way that allows us to affirm the intrinsic goodness of sexual desire and sexual pleasure while connecting them to the great goods of marital friendship and procreation.
As parents, may we each choose what is real, no matter the cost, that we may come to know real love and pour it out for our children.
Interpreting the times requires a genuine historical sense as opposed to an unnatural amalgamation of philosophy and history exhibited in the modernist and traditionalist genealogies. This requires us to rediscover the Age of Enlightenment on its own terms. 
Culture, enriched by religion, is the genesis of historical epochs that would not exist without cultured societies. To that end, we can only hope that culture can continue to steer societies away from the desacralized “way of death” toward the sacralized “way of life.”   
The most important benefits the Christian religion can give to democracy is the awakening of conscience, the substance of ethics, and the rehumanization of society. It gives human freedom guidance, and the human spirit of toleration and forbearance. And it is the Christian religion that teaches a true equality—that of human dignity, on which an imperfect yet a more just society can be built.
In a traditional society people are bound, as if by a chain, but democracy breaks the chain, delinking all from all. The tight bonds in traditional societies attach and oblige men to a variety of people and institutions outside of themselves, turning them outward toward others and toward the society around them.
Christians need to realize that there is no scapegoat on this earth that can be sacrificed to bring us a peaceful end to the evils we encounter.
Teachers are doing the best that they can. At the same time, I want to be clear that the conflict thesis is about as out of step with our current historical knowledge as scientific creationism is with contemporary biology. Continuing to teach its myths as fact is educational malpractice.
Some today think religion and politics should be more intertwined. Alexis de Tocqueville would have thought just the opposite.