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Pillar

Education & Culture

The fourth pillar, education and culture, is built upon the recognition of two essential realities. First, the Western intellectual tradition requires a dedication to and desire for truth. Second, education takes place not only within colleges and universities but within our broader culture, whose institutions and practices form us as whole persons.

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How can the academy recover its vocation, its true identity as a center of humane inquiry?
While Orthodoxy’s “multipolar” context arguably can foster temporary frictions, across centuries it has also lent itself to an oddly flexible resilience, not always easily legible to Western perspectives.
As lawmakers across the country increase their scrutiny of emerging technologies, tech-savvy religious organizations will have to navigate an increasingly contested boundary line between the requirements of law and the demands of faith.
McDermott’s central claim is surely right. In everything and in every place, God is providentially at work to effect redemption. If engaging with his work can foster this awareness in us as readers, then that is precisely a “dimensional difference” that will be all to the good, raising to greater consciousness the wonder and beauty of God’s work.
The book’s importance goes beyond the perennial value of Newman; Görres penetrates deeply into the heart of Newman’s character and life. In doing so, she reveals what made him holy, and holiness is of perennial value.
It is once again time to build in stone, to raise walls high, to vault our ceilings in limestone, to buttress the walls, to construct heavy timber and lead towers to the heavens, and to revive the art of murals, statues, and stained glass.
The fundamentally Marxist philosophy of Alasdair MacIntyre has less to teach conservatives than some have claimed.
From a scholarly perspective, the Bud Light boycott represents one of the first battles in the adaptation of political conservatives to their continued cultural disadvantage. Conservatives still operate at a disadvantage in academia and entertainment, but they have created an alternative media system that allows them to have a place at the table and an impact on our culture.
Peterson leads us to the door of the Church, but we must take the step our guide is unwilling to take and enter inside. We pray for Peterson to join us, not because we need an ally—the Truth will fend for itself—but because we hope he can embrace the “ridiculously good” gift of grace, cross the border, and become a brother united in Christ.
Residential undergraduate matriculation may not be worth what is being charged for it now, but if it continues to atrophy and lose its comparative advantages, it may become worth nothing at all.
MacIntyre urges a recovery of the Aristotelian tradition to show modernity the way out of its aporia on moral questions: the fact that “there is in our society no established way of deciding between” the rival moral first principles we’ve lost our comprehension of and are polarized over.
The experience of hearing and singing and sharing these familiar carols year after year is like the best experience of liturgy, in its combination of familiarity and fresh moments of discovery, when universally known words that have for years rolled across one’s lips in rote repetition suddenly blaze forth with meaning, vividly and achingly true.
Our editorial team’s roundup of reads from a year of enrichment, enchantment, and entertainment
Christmas hope is grounded both in the reality of Christ’s first advent and also in the reality that he will come again to fully establish the peace his princely rule has promised. This is one of the great paradoxes of the faith: Christ has come, and he is coming. The kingdom has arrived, yet we pray “Thy kingdom come.”
Offered daily through the liturgical prayer of the Church, the Magnificat invites every Christian, through Jesus, to see the Holy Spirit in the rare expression of the woman from whose flesh our Savior took his own. The Magnificat is Mary in her own words. It inspires study and imitation of the scriptures by presenting Mary as a gift and invitation, a mother of prayer and listening for all.
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.
Catholics can nurture their own friendships with serious adherents of other denominations and faiths. We can collaborate on projects to improve our neighborhoods and broader society. We can learn from each other in dealing with the many challenges of running a godly household today, from the sublime to the mundane. Wherever possible, and to the extent that our respective traditions permit, we can pray together to our common Father—for His blessings on our country, at least.
The challenges Protestants face are serious. But if we have the humility to learn from others, we will find that there are models and resources readily available to help us think through how we might respond to our cultural moment.
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.
Neeleman is not just any influencer; she has emerged as a sort of avatar in America’s cultural battles. The subheading of the Times profile asks whether she represents an “empowering new model for womanhood” or a “hammer blow for feminism.” The author, Megan Agnew, strongly suggests the latter.
Civility is an important but secondary virtue. It cannot sustain itself. We can find hope for a healthier culture in a rather surprising place. 
With respect to love, the loneliness epidemic is real. And that affects not just romantic relationships, but friendships as well. At the end of the day, life is a gift, and the center of life is who you love. That doesn’t start happening when you’re in your mid-thirties. It starts happening now
In their denominations and elsewhere in the church, some progressive Baby Boomers have been caught by surprise at younger people not sharing their cultural values. But should they have been surprised at this generational rift in the church? Looking at how different generations have been formed morally, socially, and culturally may help address this question.

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