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As we unwittingly imitate the worst of Soviet culture, we need deliberately to imitate the best as well.
As the battles of religious education ramp up, one can only imagine that the Supreme Court will eventually weigh in. Which path will the Court ultimately choose? Will it endorse religious charter schools as necessary to avoid private religious discrimination, or will it reject religious charter schools as a form of religious coercion? Only time will tell.
Our culture’s crisis of the self is a crisis of faith in our personhood; its cause is our ignorance of the God who best reveals what a person is.
Conservatives, who sometimes can be seen as wanting to turn the clock much farther back than the last decade, will need to identify ways of applying core principles in ways that avoid falling into sheer revanchism. Old-fashioned liberals who wish to recover a circa 2013 version of the Democratic Party will have to lay out what, exactly, they would change to prevent the same cultural trends from playing out all over again.
Education should rehumanize us. In higher education, with the guidance of professors and mentors and elders, we should move through Homer, Newton, Wordsworth, Du Bois, O’Connor, and be transformed by our love for the good, true, and beautiful, into the person we are meant to be.
The belief that childrearing is prohibitively expensive could be understood as a fruit of our collapsing civil society. Some people today don’t even consider that extended family, neighbors, churches, and other little platoons can, at least theoretically, provide real support to parents. They fall into believing that the only places to turn for help are the market and the state. Parents without community support then shift more burden onto themselves.
As Americans prepare to mark the 250th anniversary of the nation’s birth, in 2026, some argue there’s more to criticize than celebrate. Guelzo's latest book provides ample evidence of what Lincoln found worth celebrating about the American experiment, and what Guelzo finds worth celebrating about Lincoln.
I’m hopeful, therefore, that not just ordinary readers, but also readers at the higher levels of ecclesial leadership, will learn some new things about women and Church history from my book. I also hope that some might reconsider and refine what they say in connection to the past and present role of women in Christian ecclesial and social life.
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?
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.
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.   
Although one might find oneself disagreeing with Smith, as I have on occasion, one will be better for it. And I can say that with a clear conscience.  
Religion is a basic good for all human beings everywhere, therefore religious freedom is a universal human right. It is neither unfair nor parochial, but a requirement of justice.
Reflections on right reason plus a roundup of this month's essays
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.
Give young Americans the story of literature from the Puritans to the Modernists. Make it a tradition and hand it down as an ingredient in their formation as citizens and tell them that they stand in the shadow of American greatness. This is not only a matter of knowledge and skill. It’s for their health. 
The stronger the truth the Left seeks to counteract, and the more irrational the fantasy it promotes, the larger and stronger the government it requires. Whether it will achieve its ends remains to be seen.
Perhaps the time has finally come for anti-Marxist professors to concede that the liberal theory of the university as a “neutral” forum is too far removed from reality to be feasible. Instead, anti-Marxist liberals and conservatives should be defending a theory of the university as an educational institution that has no choice but to uphold at least minimal standards of substantive decency.
Instead of submitting to the “thin” proposal for medical professional identity formation now advocated by the medical educational establishment, we should encourage our learners to lean into the richness of the various religious moral and faith commitments that are already manifest in them as they enter the profession.
The recent election clearly shows that the Poland of today is no longer the Poland of the 1990s or even of the early 2010s. It raises the question whether Poles have sustained the kind of culture necessary to build a market society based on authentic freedom and the truth about the good, one with a robust civil society to support both the logic of the state and the logic of the market.
Actively cultivating civility in our relationships with those with whom we disagree is itself a crucial way of anticipating the kind of people we want to be when the end time appears.
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. 
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.