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Our consumption decisions should be focused on the needs of our family members. This requires attention to unglamorous factors such as budgets and nutritional requirements, instead of being up-to-date with the brands and campaigns that purport to solve the world’s problems by selling us products. 
Potential partners deserve to be encountered with dignity as whole people, not as reproductive data points with scores that may be higher or lower based on our checklists. True love, the kind that’s truly human, cannot be “added to cart.” 
The meaning of “conversion therapy” that Michigan law now bans does not simply place some technical limit on those who work in the mental health profession. It instead validates and mandates a harmful conception of human nature and identity that is antithetical to the convictions of countless religious professionals who faithfully serve in this space.
Cosmic Connections has intermittent charms. Those blessings were not sufficient, however, to justify the time and effort necessary to read the book.
To get us out of the self-consuming ouroboros of frantically chasing experiences rather than investing in home and relationships will require a greater attention to virtues of thrift, local commitment, and a lower bar for what “living comfortably” looks like. Choosing to do hard things—to start a family, have kids, invest in local institutions, and put others before ourselves—requires a formation in values that lie outside the market. 
Strap in, everyone, for we need to acknowledge that what is called for now is a generational effort, likely to be multi-generational, to recover reality. And it all requires the family. As the family goes, so goes our society. The flashpoint at the university, in the end, is far downstream from what is happening in the family.
In her popular new book, Abigail Shrier challenges parents to help kids through the hard parts of life rather than relying on the therapy industry.
I don’t underestimate the difficulties in trying to shape the culture in which our markets operate. They are indeed formidable. But undertaking that type of work helps define, I suggest, what it means to be a conservative in the modern world.
Conservative economics, unlike the fundamentalism that supplanted it, embraces reason. As conservatives, we begin with a confident assertion of what the market is for and then consider the public policies necessary for shaping markets toward that end.
To the extent that networking preoccupies us with appearances, it distracts us from real professional excellence. This excellence is the basis for truly enriching professional relationships, and it can serve as an alternative to the spirit of unbridled acquisitiveness that usually drives how we network.
At a moment when the values Lewis cherished often seem endangered as much by their supposed friends as by their proclaimed enemies, we would do well to remember his prescriptions.
In one respect, Prior’s effort is to repristinate evangelicalism by disentangling the elements of the evangelical social imaginary “that are truly Christian” so they “can be better distinguished from those that are merely cultural.” Such an effort requires momentarily escaping the blindfold of the metaphors, stories, and images that mold our pre-cognitive intuitions and dispositions in order to see what is real. 
Moore’s book reveals the precarious slope on which life, liberty, and the pursuit of happiness rest: there needs to be a firm belief that a better life tomorrow is within our reach. If we lack that belief, the backsliding into mundane conformity and the demand for a government of autocratic direction can easily undo all that the past few centuries have bequeathed us.
While a book like John Rist’s is diminished by its flaws, it’s not entirely unfair about our current moment.
The militant Russian religious conservatism of the twenty-first century, paradoxically, mirrors the Soviet anti-religious socialism of the twentieth century. Their common feature is a shameless instrumentalization of religion, with the consent of the latter.
Modern life in the United States is atomizing, lonely, and hard on family bonds. Improving the housing stock would help alleviate these challenges.
Social capital has been studied by a variety of scholars across the political spectrum for decades now. But one area that deserves more focus from policymakers is the crucial formation we receive in earliest years of life, ages zero to three. As attachment theory suggests, the care and support we receive—or don’t receive—during these years play a vital role in our ability to attain and preserve social capital throughout our lives.
June 24th is the feast day marking the birth of John the Baptist, and it is also the anniversary of the Dobbs decision that overturned Roe v. Wade’s false declaration that there is a constitutional right to abortion. John the Baptist is an appropriate hero of faith for us this month: he began his life as a witness for the sanctity of unborn life, and ended it as a martyr for marriage.
We will never offer our beloved sisters the ghoulish pseudo-compassion of the abortionist’s knife. We will offer, instead, the healing balm of genuine compassion, compassion born of love, compassion that offers, not a quick and easy, but deadly, “solution,” but rather an open-ended, open-hearted, self-sacrificial commitment.
Pastor Keller preached the Gospel as true. He would blush when I told him he was a genuine apologist. But he deserved this cherished title as one who, in a compelling, credible, and colorful way, could present and defend the basic truths of God’s revelation. No watering down, no wavering, just the truth—which, he would repeat, has a name: Jesus.
Public Discourse continues to believe that a free and flourishing society is possible. But it depends on the hard work of strengthening our roots—marriage, families, communities, and institutions. We do this work not because we want things to be fixed in place, but because without healthy roots we’ll be thwarted in the task of lifting our sights to the true and the good.
“Stigmarketing,” which is appealing to claims of stigma to motivate social change, has become the backbone of legal efforts toward that end. Stigmarketing capitalizes on gay–straight differences, and the way these disparities can be measured by the absolute surge in research on “minority stress theory,” or MST.
When it comes to premeditated murder, compensation is not available. As much of human history attests and as the biblical witness affirms, it is the one crime that carries a mandatory death sentence. To suggest or argue that the ultimate human crime should not be met with the ultimate punishment is a moral travesty because it fails to comprehend the nature and meaning of the imago Dei, and thereby undermines the common good.
ESG, the investment ideology that considers environmental, social, and governance issues, is an important part of the story of the rise of woke capitalism. Resisting ESG will require business leaders not just to communicate the good that they do, but also to cultivate the virtue of humility, which clarifies the importance of restraint and the meaning of community.