Pillar

The Human Person

The first pillar of a decent society is respect for the human person, which recognizes that all individual human beings have dignity simply because of the kind of being they are: animals whose rational faculties allow them to know, love, reason, and communicate. It also recognizes that human beings are persons, members of the human family who flourish in a community that respects their fundamental rights and who long to discover transcendent truths about the nature of reality.

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In both the United Kingdom and the United States, the fundamental rights of parents have dangerously eroded, undermining the ability of parents to protect the welfare of their children, instill moral values, and pass on religious beliefs and practices.
We have reached a tipping point. Either abortion will be taken out of UN policy altogether, or it will be enshrined as an international right.
From surprisingly fast and unexpected victory can come great hubris and the desire to utterly crush one’s opponents. Perhaps GLAAD and its allies should learn to practice what they preach: tolerance of other people’s beliefs and practices, even if they don’t fully understand them.
The University has announced it is to be the sole funder, unaccompanied proprietor, and director of distribution of what it has solemnly declared for years to be an immoral service. But the Holy Spirit is not a consequentialist. God does not want us to weigh up pros and cons of adhering to the moral truth. And the greatest respect we can show others is to bear faithful witness to the truth.
A new book is an essential resource for anyone who wants to understand conservative evangelicals on their own terms. It traces the ways in which pro-life politics has made the Christian Right of 2017 a very different entity from the Religious Right of the 1970s.
Many people do care—and care a lot—what the editors of First Things think about Christian-Jewish relations, and this time the galloping statism of First Things is doing great damage in the real world. Robert T. Miller calls on R.R. Reno to disavow the position Romanus Cessario takes on the Mortara case and to reaffirm the journal’s historical commitment to the freedom of religion as understood in liberal states.
A physician cannot truly and wholeheartedly work toward bringing his patient to health if he can choose at any time to give up that pursuit and suggest rather that the patient choose death instead.
Is the real healthcare crisis not enough physician assisted suicide laws? Or is it the staggering and increasing number of people losing their battles with mental illness and committing suicide?
We must act now to prevent assisted suicide from gaining a stronger foothold in the United States.
The government cannot impose creedal and exclusionary limits on occupational freedom by compelling particular citizens to provide goods and services contrary to their beliefs, unless those citizens have such a monopoly market power as to exclude other citizens from the market.
New research points to “internalized homophobia” as the problem, not external discrimination.
Why are Christian bakers and florists less worthy of accommodation than groups who would engage in nearly identical behavior for equally expressive, but not necessarily religious, purposes?
Just as governors, abortionists, and sexual-identity activists enjoy legal protection for their property rights, so do religious business owners.
The Supreme Court is about to decide whether a baker has a First Amendment right not to be compelled to design and create cakes celebrating same-sex weddings. The baker’s best legal argument is simple, and it survives the best objections filed by the ACLU and Progressive scholars.
Two Yale law professors say religious liberty should not be accommodated in “complicity” cases such as Masterpiece Cakeshop and Arlene’s Flowers. Their argument fails to recognize that such accommodations are a traditional and necessary part of the American legal framework.
Several progressive Muslim organizations have signed an amicus brief supporting the same-sex couple in the Masterpiece Cakeshop case. This not only distorts Islamic teaching and anthropology, it also fuels the increasingly powerful movement of militant irreligious orthodoxy.
The HHS has recently—and rightly—described life as beginning at conception. Dr. Richard Paulson’s denial of this claim contradicts the standard scientific position, and his arguments against that claim are fallacious and inaccurate.
In their new book, Ryan T. Anderson and Sherif Girgis make a strong case for pluralism and ordered liberty, while John Corvino drafts a blueprint for a comprehensive despotism that would consume the preconditions and legal safeguards for ordered liberty. Part two of a two-part review essay.
The United States currently has a hodge-podge of state-level legislation regulating surrogacy. High-profile disputes over surrogate pregnancies demonstrate this is not a workable solution. Regulating surrogacy does not protect women and children. It only commodifies them more.
The healthcare professions are rightly devoted to the restoration and maintenance of health. Deliberately delivering death is in direct opposition to these goals. For the sake of their profession and those whom they serve, healthcare professionals should refuse to participate in acts that are so utterly incompatible with their profession.
As a bioethical principle, respect for autonomy asks far too little of our minds and hearts. When the moral stakes are highest, we degrade patients by treating them as though they were simply bundles of self-interest.
Antidiscrimination laws are fully within the government’s authority—but only when the government is not using such laws as part of a campaign to compel people to express “by word or act” their support for a government-prescribed orthodoxy. The second in a two-part series.
The vendor-marriage cases are part of the centuries-old pattern in which governments have attempted to compel dissenters to publicly affirm and acquiesce in the dominant orthodoxy. The first in a two-part series.
Both human embryos and human five-year-olds are human beings equal in fundamental worth and dignity. But there are differences between the embryos and five-year-olds that are or can be morally relevant to the decision concerning whom to rescue.

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