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The transformation of the original Constitution into the living Constitution is revolutionary, not evolutionary, a bloodless coup deliberately launched by progressive intellectuals bent on undermining the founders’ Constitution.
Reviving a public Christianity in those parts of the country that are not yet entirely lost is the only plausible alternative to America’s continued decay into a brutal neo-Marxist tyranny. Jews who wish to avoid this calamity should seek an alliance with nationalist and conservative Protestants and Catholics.
Al-Gharbi argues that the central social function of wokeness is not the pursuit of social equality, but the empowerment of the professional class and its own defense of inequality.
As we unwittingly imitate the worst of Soviet culture, we need deliberately to imitate the best as well.
David Hackett Fischer’s Albion’s Seed appropriately decries the antebellum American South’s practice of slavery, while acknowledging the South’s production of Americans who have also served the cause of freedom and truth.
Tom Holland raises many important questions about the connection between Christianity and contemporary Western civilization. All Westerners, be they Christian or not, would do well to consider his insights.
Barnes repeatedly emphasizes the many parents or clinic employees who had tried to sound the alarm but whose warnings were ignored by clinic authorities. But Barnes is loath to draw any firm conclusions from these stories. Her cautious wording and frequent qualifiers undermine some of the book’s most important points and questions. 
There is a case for cursing the darkness. But it is better to light a candle, and better still to light many.
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.
Lamenting the violations of our past and celebrating the achievements of the present, the ancillary role of DEI would serve to exalt personhood and the communion of culturally rich community without qualification as the life of any institution.
In one respect, Prior’s effort is to repristinate evangelicalism by disentangling the elements of the evangelical social imaginary “that are truly Christian” so they “can be better distinguished from those that are merely cultural.” Such an effort requires momentarily escaping the blindfold of the metaphors, stories, and images that mold our pre-cognitive intuitions and dispositions in order to see what is real. 
In his book All One in Christ, Edward Feser provides a succinct but comprehensive treatment of Critical Race Theory, its logical flaws and lack of basis in social science, and the Catholic Church’s alternative solution to racism: love for each person as made in God’s image and purchased by the blood of Jesus Christ.
Various trends in American religion and right-wing politics further indicate that as the political influence of Christian nationalism is waxing, that of religious conservatism is waning. This need not be a fixed situation, but it does mean religious conservatives will have ample need of God’s grace as they consider how to avoid moral and spiritual compromise while navigating a particularly treacherous political landscape.
This book illuminates the path the modern conservative movement has taken heretofore and therefore will be an important aid to conservatism’s ongoing quest for self-definition.
A liberal education pursued in good faith, that is, with civility, generosity, humility, and an earnest desire (among teachers and students) to think for oneself and to learn from and with others, tends to render us all more thoughtful, reflective, and humane.
We do not need more self-conscious crusaders for the nation or even for Western Civilization, but instead more priests, teachers, businessmen, artists, writers, and parents who perform their own activities faithfully, serving—to borrow a phrase from Russell Kirk—as “leaven for the whole lump.”
Mark David Hall’s Proclaim Liberty Throughout All the Land represents a landmark contribution to the debate over the impact of Christian faith on American law and culture. It is high time for Christians to reframe this debate, asking not “How much do we have to apologize for?” but “How much can we take credit for?”
We need to study history as a subject in its own right, acquiring a deep appreciation for the story of Western civilization, with all its abysses of failure and all its deservedly celebrated achievements. We need to help our students understand old texts at a deeper level, in less anachronistic ways. Above all, we need to arm them against the hostility to their own tradition that has become such a destructive force in our culture.
A growing number of doctors, patients, and whistleblowers are beginning to question the medical establishment’s recommendations for children with gender dysphoria.
The United States must apologize for treating blacks with contempt and compensate with reparations those American blacks who lived through racial segregation. But reparations for all black Americans will not erase the wealth gap between blacks and whites, nor improve the significant educational achievement gap rampant throughout the black communities in this country.
Slavery, Jim Crow, and distributive discrimination assaulted natural rights and the dignity of persons made in the image of God on which these rights are based. They leave behind wounds, the most central of which is the standing victory of injustice, the moral fact of injustice itself that persists in time unless it is repudiated. While constitutional amendments, legislation, and policies have countered and delegitimated these injustices, the lack of a formal apology and reparations has left them still standing.
Juneteenth, coming as it does just weeks before July Fourth, provides a perfect opportunity for us—both individually and collectively—to engage in a season of contemplating and celebrating the complexities and nuances, highs and lows, of this American experiment that has at its core the achievement of freedom.
Leo Strauss was an extraordinarily generous writer, by which I mean that he went to great pains to present the best case he could for the arguments of a serious thinker with whom he disagreed, before offering any tentative critique of that thinker. One never finds in his writings mere polemic or straw men. He invites the reader to take seriously and try fully to understand and spell out the serious and deepest thoughts of those whose thought he is confronting, even if he disagrees.