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Recovering art as a participation in God’s governance, and as co-creating with God, is crucial to the healthy formation of young people, our places of worship, and our everyday lives. 
Like the verses of Bialik’s “In the City of Slaughter,” those stories had warned me of the horrifying vulnerability of the Jewish people, and of the enormous sacrifice and resolve it would take to overcome it. On October 7th, I realized how utterly wrong I had been to regard them, merely, as history.
In our fallen condition in which we are detached from relationship with God, our mortality is a gift. Scarcity grants meaning to our decisions, provides a merciful conduit for us to know the love of God and one another, and pushes us toward relationships broken by the Fall.
Before modern economists claimed a monopoly on the topic of scarcity, philosophers, artists, and theologians spent centuries arguing over the nature and limits of our desires.
Veronica Roberts Ogle’s 2020 book, Politics and the Earthly City in Augustine’s City of God, shows that Augustine’s critique of the earthly takes place within a broader sacramental vision. He aims at purging amor sui and orienting it toward amor Dei, cleansing our souls of the lust for securitas. Politics can only be improved by personal responses to grace—which no political institution can hope to generate. Improvement of political spaces must occur beyond politics.
Given modernity’s inability to realize Augustine’s thesis of the necessity of a common love, we have two options: we must either reject a universal socio-political vision as entirely unworkable, or the world—or at least the West—must learn again that a transcendent foundation and telos are essential to political order.
Unless and until the excesses of authenticity culture are able to be moderated, we can expect the widespread relational fragmentation, loneliness, and loss that flows from it to continue unabated. Nevertheless, authenticity should not be discarded as an ideal. Instead, we must articulate a more constructive and reasonable conception of authenticity that can be passed on to the next generation.
Progressive strongholds face unprecedented fiscal challenges. The example of New York City illustrates what not to do—and suggests a way forward.
The book of Acts shows that the Catholic Church has the form of a city in which a specific work is conducted. That work of sanctification has its source in the sacrifice of the Mass, which the state must allow the Church to continue celebrating as much as possible. This essay originally appeared in French and is translated here for the first time.
Whole blocks in densely populated cities like New York are designed primarily for the movement and storage of vehicles. These massive amounts of land would be better used as community parks.
Mayor de Blasio’s policies keep New York City kids trapped in violent, chronically failing schools.
In his new book, Daniel T. Rodgers argues that the myth inspired by John Winthrop’s famous seventeenth-century “city upon a hill” metaphor was actually a product of the conflict between the Soviet Union and the United States in the Cold War. Winthrop’s sermon was largely forgotten until it was put to use for nationalistic purposes to inspire the nation against global Communism.
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.
President Trump has an opportunity to forge a remarkable legacy as a pro-life president. To do that, he must continue to update, reinforce, and apply the principles underlying the Mexico City Policy in a way that is consistent with Ronald Reagan’s original vision.
American history is rife with examples of conscientious objectors whose right to religious freedom was respected, even if it conflicted with governmental interests. The Little Sisters of the Poor deserve the same respect, and all Americans who value religious liberty have the duty to stand with them.
We can only define ourselves authentically in terms of, in Charles Taylor’s words, a “backdrop of things that matter”—a set of values that transcend our arbitrary choices. The second of a two-part series.
Our current jargon of “authenticity” is an affront to political friendship—it demands that others always capitulate to our claims, and makes not doing so tantamount to harm. The first of a two-part series.
Tolerance of wrong-doing is freely given; it is an act of graciousness, and not the paying of a debt. Therefore it rests with the offender, at the very least, to refrain from aggravating the burden of tolerance.
The views about faith and religion that President Obama expressed in his Commencement Address at Notre Dame pave the way for his HHS mandate. He would protect the state from the church, not by privatizing faith, but by redefining it.
Dying is part of life, but most people dread their final days. The end of life, which often takes the form of protracted terminal illness, can involve significant pain and suffering as well as functional limits in day-to-day living. Is it still possible for human beings to flourish at the end of life?
Unfortunately, Morson looks only at a handful of symptoms that are vaguely comparable to the pathologies of late Soviet society and concludes that the same disease is at work. He does not address the deep causes of Soviet and Russian dysfunction, all of which are absent in the United States—authoritarianism, a command economy, censorship, oppression, terror, the Gulag. 
It is time—indeed, past time—to act decisively. Ukraine is our neighbor. Will Russia, with her imperial designs and commitment to do the unthinkable, be deterred? Are we in the West willing to confront sociopolitical evil? And do so in the name of justice, charity, and human dignity?
Unraveling a program that is deeply embedded in our politics and culture won’t be easy, but that doesn’t mean it shouldn’t be attempted. The goal of relieving old-age financial hardship was a worthy one, but the policy measure enacted was a defective means to achieve it. The insolvency of Social Security may provide the emergency necessary to bring about change, if only we do not let the crisis go to waste.
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.”