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If a COVID-19 vaccine is developed with the use of cell lines derived from an aborted fetus, should a citizen of conscience who is opposed to abortion avail herself of it to protect herself and her loved ones during this time of pandemic? Using such a medical therapy would be morally justifiable only if its use did not contribute to future evil acts and if its use was occasioned by a grave proportionate reason.
In the next few weeks, as the pandemic perhaps reaches its zenith, we will have the opportunity to decide once again what sort of society we intend to be. We should eschew all invidious discrimination and recommit ourselves to treating all who are ill as bearers of profound, inherent, and equal worth and dignity.
Growing up in the culture of sociology taught me—and others of my generation—to engage in a set of behaviors to ensure that we would “always be wanted.” Although the term “wantedness” was a quality originally assigned to births, the concept began to touch all aspects of children’s lives, teaching us to engage in a dangerous—sometimes deadly—dance of perfectionism.
In a nation whose communities have declined, and in a republic in which disagreement on first principles now includes topics that previous generations imagined could not be contested, the moral order must be rebuilt in local communities.
A physician-philosopher argues that modern medicine is oriented toward the dead body because it is no longer informed by an ultimate purpose for human existence.
Readers, respect not the friends, critics, or even the judgments of posterity that insist on a book’s greatness. Enjoy what you read, and if you’re not enjoying yourself, stop, close the book, and go read something else.
Like all secular revolutionary movements of the modern age, wokeism is a religion in denial. We will only put an end to the cycle of violent political revolution if we return to the Christian religion that gave birth to our civilization.
The enduring source of the Children of Israel’s exceptional, future-oriented natalism is their intense, equally exceptional rootedness in their shared past.
My interest is not in striking a blow either for or against Basham and the like-minded folks who feel empowered and justified by her claims. Rather, I want to talk about why I think the book is important and how a more expansive framework might help us understand the strife and atmosphere of suspicion more accurately. 
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?
The GOP has always been an imperfect and unreliable vehicle for pro-life policy, and Trump’s approach will make matters much worse. Pro-lifers must be clear-eyed about the danger our movement is in, wise and unwearied in our political response, and hopeful despite the darkness of our culture.
All three questions raise many more issues than I’ve been able to address, and I thank my writers for their rich and thought-provoking submissions.
Religious conservatives should be open to the idea that progressives and liberals might be able to take their own path and still find some common ground on the essential question of the goodness of human life.
The president is not a king above the law. With the failure of the courts and political institutions to preserve and enforce these principles, it falls to us, who are the first and last check on government, to do so with all the lawful powers at our disposal as citizens.  
Because of our fallen and finite nature, we are all burdened with the impediment of concupiscence. But we are not victims or helpless creatures determined in our actions by the imperatives of biology.
Postsecondary education in the United States needs the discipline of the market. Putting all public colleges and universities on a path to privatization—and, eventually, removing all forms of public subsidy—is how to get there.
The way to foster a loving bond between mother and child is to nurture a wider culture of support and love. It is not fair to children to deprive them of their mother’s womb for their life before birth. But it is also not fair to mothers to deprive them of the support they need to make pregnancy and motherhood bearable. 
We do our best to build, strengthen, and defend the basic institutions of a free and flourishing people, institutions of the family, religion, good government, and education. At times we critique and note shortcomings, but even those criticisms are for something rather than against: we are for flourishing, for good institutions, and for the nation.
Ideology replaces respect for the dignity of the human person with celebration of a new humanity required for its perfected social and political order.
The original rationale for summer camp is more valid than ever. Young people are struggling with mental health, addiction to technology, disconnection from the body, isolation, and many other painful realities. Summer camps cannot fix these problems. But for many adolescents, the experience of traditional summer camps might help them see that life is about more than accomplishment, and that is a start.
Conservatives, who sometimes can be seen as wanting to turn the clock much farther back than the last decade, will need to identify ways of applying core principles in ways that avoid falling into sheer revanchism. Old-fashioned liberals who wish to recover a circa 2013 version of the Democratic Party will have to lay out what, exactly, they would change to prevent the same cultural trends from playing out all over again.
Acedia is a path to mediocrity; it leaves glories unrealized. A man may accomplish much, but if his soul is cooled to the higher beauties of life, he lives an unfulfilled one. The soul must hear the call to ascend the ladder of love and rest in the beauty for which it was made: God. Only in him does the soul find fulfillment and the beauty of an ordered life.
When we reject suffering and seek to replace it with artificiality, we miss our invitation to submit to the conditions under which love flourishes. We also lose sight of the meaning and purpose of our existence, which is not to pursue our own comfort and convenience, but to love God and our neighbor, even when that involves sacrifice and hardship.
Enabling “the good death” begins with reviving attentiveness. We must first attend to the dying in our own communities. Care for the dying, in turn, enlivens reflectiveness on our own death. To advocate increased attendance in the death chamber is not meant to scare, nor to set up a macabre museum. It is instead a reminder that all men are mortal and that one’s eternal destiny is of the utmost urgency. It is instead a way to reintroduce and refine the art of dying well.