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“Much American (and British) media depiction of faith—sadly, but perhaps inevitably – tends to be primary colored, inadequately nuanced, and at odds with what I have found to be the case from my fifty years’ engagement with the United States.” An interview with the British historian of America, Richard Carwardine.
We must insist on shareholder primacy if we want to hold publicly traded businesses accountable for their distinctive contribution to the common good.
The Pfizer-BioNTech vaccine’s remote and limited interaction with abortion, coupled with the command to love thy neighbor, makes it a candidate for ethical use.
Only by modeling true community, oriented towards the transcendent, can the church show a rapidly destabilizing world of expressive individuals that there is something greater, more solid, and more lasting than the immediate satisfaction of personal desires. The second in a two-part essay.
Now that Roe v. Wade is on the brink of being overturned, we need to have conversations across the partisan divide and heal our nation’s wounds.
More deeply understanding the truth about marriage and human sexuality will help all of us flourish. And that is what a pastor like Pope Francis desires. We can understand—indeed we share—the frustration of our fellow Catholics with the ways in which the Holy Father conducts interviews and the ways in which the media distorts them, but we must not do anything to undermine the truth that sets us free.
All “dissidents” and men of good will need to give serious thought to the ways they might resist the regnant ideological lies all around us. In this task, Rod Dreher’s Live Not By Lies will remain indispensable for what might be a long time to come.
Flannery O’Connor drew on her understanding of the evil within her in composing her brilliant fiction. Far from being the simple racist that recent attacks have made her out to be, she authored some of the most probing accounts of the psychology of racism in American literature.
Even though European nationalist parties have been in power for over a decade in Hungary and coming close to a decade in Poland, the EU diplomatic machinery continues to aggressively promote abortion rights and the LGBTQ agenda at the United Nations and around the world
What often intrigues my Chinese colleagues and students is that we do not need to accept the Christian faith that Thomas Aquinas embraced to see that, on his principles, there is no need to choose between viewing creation as the constant exercise of divine omnipotence and acknowledging the causes that the natural sciences disclose.
A great war was fought. Slavery was abolished. Still, on this fourth and fifth of July, 168 years after Frederick Douglass gave voice to feelings of alienation from white American pride and patriotism, recent events compel us to recognize that such feelings persist.
For Abraham Lincoln, the victory at Gettysburg appeared almost as a ratification of the Declaration of Independence and its principles.
Discrimination and prejudice on the basis of race is a violation of the human dignity of our neighbors, and we all have a responsibility to fight injustice wherever it is found. The question, of course, is how we ought to do this. Are the foundations of our American systems of government and civil society fundamentally unjust? Or have we only failed in living up to their lofty calls and promises? Do we need to tear down our institutions or reform them?
Christians are called not only to pray but also to act for justice, because faith without works is dead. Today, we are called to give new birth to the civil rights movement, to finally fulfill the promise of the American civil rights project for which so many fought and died.
A competent First Amendment jurisprudence must adequately account for the rich web of associations that enable human flourishing. To live in communities according to shared values is essential to our humanity.
The term “social justice” is typically associated with an aggressively progressive political agenda led by a muscular Uncle Sam. But there is an alternative understanding of social justice—one that is especially well-suited to helping the nation address many of today’s most troubling challenges. It’s time for conservatives to explain this approach and articulate an agenda for the future based on it.
Technology may permit us to supplement, but it should not lead us to discard, the personal Socratic education that does full justice to human nature and has contributed so much to the development of our civilization.
We must be clear-eyed about the long-term economic effects of expanding state intervention and temporarily freezing the economy as America battles COVID-19.
Like their forebears, those who favor market economies need to recalibrate their arguments to address new challenges—including those posed by China.
As we prepare for the worst and hope for the best, we have daily opportunities to make meaningful impacts on each other and on our communities. We have come together in a new way, and I suspect this will ultimately reshape the future landscapes of our medical practice and our health-care system.
The Coronavirus epidemic has provided us with a lesson in how bureaucracies function in a time of crisis. It has also reminded us that education is more than merely transferring information. Real education takes place when the student and the professor meet face-to-face and just talk.
A friend is more than a form of entertainment. The utilitarian way app designers would have us pick friends off a menu reflects quite the opposite approach. Friendships are viewed as more comfortable and more disposable than Allan Bloom, C.S. Lewis, and the Talmud suggest they ought to be.
For decades, both First Things and National Review have struggled to make as much peace as possible between two uncongenial streams of conservative thinking and praxis. That their editors have now planted their feet decisively in one of those streams marks an important moment in the history of American conservatism.
In order to alleviate our social crisis, we will need to improve the moral formation that our institutions provide their members. Yet the institutions best suited to lead in this task are those with a religious mission, which in turn are imperiled by the culture war that elite institutions are waging against them. The cause of institutionalism today therefore requires a forceful defense against the aggressions of the cultural Left. Part two of a two-part review essay.