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The dominant discourse on the left around race, around faith, and around what the working classes believe and want is fundamentally flawed. The GOP has an opportunity to build on these shifting trends to create a culturally dominant, multi-ethnic, working-class party. Can they pull it off?
Love in the Ruins speaks to our present moment in the United States like few other books. Most important is what Percy has to teach us about the dangers of moral superiority, ideological idealism, and the capacity of intellectual humility and hard work for achieving genuine progress.
While I do not intend to vote for Biden, I am adamant that a Christian may in good conscience vote for him so long as it is not because of the evils he supports. Recognizing this fact is crucial for those who care about Christian witness in a fallen world. When our moral witness becomes entirely tied to prudential political judgments, we swap our faith in a transcendent redeeming God who offers us salvation for a politician or party who promises to create heaven on earth.
For too long we have acquiesced to the political choices given to us, tried to figure out what the lesser evil is, and voted for that. Instead, we should demand a vision of the good that we share in our political space and vote for the party that espouses that vision: the American Solidarity Party.
The duty of Christians is to be the soul—even more specifically, the conscience—of our civilization. The options this November, and the trajectories they promise, are not acceptable, and in choosing between them we risk forsaking our calling by soiling our witness.
Justice, in the Bible and in the Christian tradition, demands that we protect and remember every vulnerable and isolated person, made in the image of God. As reopening moves ahead, a surge of mercy to protect the elderly and others who are confined might prove a healing tonic for a bitterly riven society—and for the Christian church.
In the next few weeks, as the pandemic perhaps reaches its zenith, we will have the opportunity to decide once again what sort of society we intend to be. We should eschew all invidious discrimination and recommit ourselves to treating all who are ill as bearers of profound, inherent, and equal worth and dignity.
American pro-abortion supporters, Western embassies and international human-rights bodies have taken part in the war against El Salvador’s full ban on elective abortion by supporting a fraudulent campaign that promotes impunity for infanticide in that country.
Catholic social teaching can serve as an important source of wisdom about how to order personal action and social policy toward the ultimate ends of human life. Still, invoking this tradition does not obviate the need for detailed and mundane policy debate.
Although they often have the flavor of thought experiments, the arguments of integralists are nonetheless worth taking very seriously. Their reflections include spot-on diagnoses of many pathologies affecting our political community.
The life of the murdered Sicilian judge Rosario Livatino serves as a testimony of honesty, moral righteousness, and charity. He serves as an example to many people around the world, especially to those involved in law and politics.
The Hippocratic Oath rightly prohibits doctors from giving deadly drugs, even if autonomous patients ask for them. By assisting in the suicide of a terminally ill patient who wants to determine the manner of his death, the physician inappropriately medicalizes mortality itself. He also jeopardizes the welfare of other vulnerable patients.
A consistent life ethic (CLE) should consider the totality of an act: not simply the consequences, but also the intention, the object chosen, and the circumstances of the act. Charles Camosy deserves our respect for boldly declaring the case for CLE, but the devil remains in the details. Without agreement on those details, the consistent life ethic remains as unpredictable and random as Calvinball.
The supporters of physician-assisted suicide are indefatigable in their quest to legalize the practice in the United States, and they are co-opting the conception of freedom, as understood by the prevailing political thought during the American founding, to support their cause.
The people most harmed by this agenda are seriously ill people hearing from society and physicians that death by overdose will end their problems; other patients suffering from a reduced commitment to care; people with disabilities who are next in line to be seen as a “burden” on others; and lonely and depressed people of any age, seduced by the message that suicide is a positive solution. Adapted from a lecture delivered in June 2019 at the Vita Institute, an educational program for pro-life leaders sponsored by the University of Notre Dame's de Nicola Center for Ethics and Culture.
Can the US Commission on Unalienable Rights help correct the international human rights paradigm? It all depends on how brave the Trump Administration and Secretary Pompeo are in translating the suggestions of the commission into public policy—both for the State Department and the United Nations.
Does the sexual depravity of Martin Luther King, Jr. negate his work and witness in the cause of racial justice?
The American Nurses Association Draft Position Statement on nursing and assisted suicide completely upends the proper role of nurses, leaving those who object without support.
Elizabeth Anscombe’s philosophical investigation of man’s spiritual nature offers a much-needed antidote to the materialism of our times. For Anscombe, to search for the spiritual is not to look somewhere obscure, but to look at the everyday facts of human life, institutions, and history.
The story of Sohrab Ahmari is one of extremes. By turns, he was a rebel, Iranian expat, an atheist, a bohemian dissident, an anti-Mormon provocateur, a communist, a lawyer, a teacher, a libertine, and finally, a Christian.
Public Discourse is launching two new features: short book notes and long form essays. They'll run occasionally, on Saturdays and Sundays. Today is our first longform essay. Enjoy.

Permission to own slaves and suppress false religions was taught by the Old Testament, never denounced by the New Testament, and accepted in word and deed for very long periods by popes, bishops, and saints. And yet the Church eventually repudiated such permission. So, too, with intentional killing in capital punishment. The fact that death is deserved and proportionate does not license the state or any human being to intend to impose it.
As our public debate coarsens and weakens, Public Discourse will continue to publish respectful, rigorous arguments. We will continue to stand up for the rights and dignity of the most vulnerable members of society.
National politics has its place, but the more important and urgent task for Christians is the construction and maintenance of actual communities in which the personal and social implications of the Christian Confession can be realized.
A culture of disdain for disabled and elderly persons is more likely to come about if we embrace a right to assisted suicide. Each endorsement of suicide endangers not only the lives but also the human dignity and quality of support relationships of persons with burdensome infirmities.