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Students across the country have been pushing back against liberal dominance, but we cannot solve the problem on our own. We need the full support of our party and conservative allies.
When did respect for conscience rights, once a bipartisan consensus, become a “Republican war on women”?
Charles Murray argues we’ve come apart, but can therapeutic Deism and the sexual revolution put us back together?
Arguments for traditional urbanism are de facto truth claims about nature and human nature, and point to and are supported by the natural law. Why we can and should think normatively about our building patterns. Part two of two.
Arguments for traditional urbanism are de facto truth claims about nature and human nature, and point to and are supported by the natural law. Why we can and should think normatively about our building patterns. Part one of two.
Responding to a review of his most recent book, Hadley Arkes asks some questions about the nature of natural law.
Social conservatives must understand and embrace America’s traditional economic culture before they can contribute to its renewal. Economic conservatives must expel the infection of shallow anthropology, vulgar utilitarianism, and metaphysical blindness that they picked up from progressivism in the 20th century.
The Tea Party taps into the full social and cultural power of transcendent moral appeals in a way that social conservatives have never been able to do. The first in a two-part series.
In spite of all the difficulties they told me—“my body is shot,” “I’ve taken second best in my career, ” but “gosh, I would have one more.” What is this thing, that you could drag yourself through all this hardship and still want one more?
Maier’s love for the Church comes through in this book and is why others who love the Church will want to read it. Perhaps we can hope for a sequel in which we will get to hear more of Maier in his own words. 
The friendship of husband and wife is founded on an attraction or thrill, but that thrill has roots in the goodness of the other spouse. It should grow into a series of actions that make both spouses better, that cement their delight in each other’s good in a life of mutual beneficence and sacrifice.
It seems the utopian impulse and the dystopian nightmare are never very distant from one another. If we are to love Big Brother, as Winston Smith does at the end of Orwell’s novel, all our other loves must be intruded upon, damaged, even sacrificed entirely. The case for freedom begins with the case for love.
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.
This moment, among other things, may call for something as banal as looking around, embracing and underscoring the figures and images that capture what is enduringly good about normal American life.
Loving one’s neighbor is a moral imperative. How best to do so, however, is more complex than just recklessly citing this principle as immediate justification. All my point amounts to is a plea for caution. 
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.
Demographer Lyman Stone projects that, on the current course, as many as one in three young adults in the United States might never marry and as many as one in four will never have kids. That’s a lot of kinless Americans. Given the importance of marriage and family for what Jefferson called “the pursuit of happiness,” this would be a tragedy. So let’s find new ways to make it easier and more appealing for young adults to get married.
I won’t resort to the “be yourself!” platitude or argue that anyone should unleash the waterworks on a first date. However, I will suggest that the relationships (particularly romantic ones) that alleviate despondency cannot be cultivated while adhering to manifestos and maintaining derogatory views of the opposite sex. And that applies to both women and men. 
As we enter the third year of the war, Western nations—with the U.S. in the lead—seem unwilling to get to the heart of the matter. Yes, Ukraine has miraculously survived, but this cannot be for long. We have deluded ourselves into thinking that a compromise with Russia is possible, but it is not. Vladimir Putin will not rest until Ukraine is either subjugated or eliminated. 
The post-conversion challenges facing Christians arose when they reentered society as baptized people and navigated the conflicts raised by their new convictions. This process demanded a culturally discerning spiritual life.
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.