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Our culture’s crisis of the self is a crisis of faith in our personhood; its cause is our ignorance of the God who best reveals what a person is.
Our bodies cause great inconvenience. Nothing about menstruation, ovulation, or having children is convenient, after all. But it’s the way we were created, and there are better ways to respond to the sexual asymmetry of men and women. What are we losing out on if we suppress it?
Robert Zaretsky’s book, Victories Never Last: Reading and Caregiving in a Time of Plague seeks to apply the wisdom of six writers—Thucydides, Marcus Aurelius, Michel de Montaigne, Daniel Defoe, Albert Camus, and Mary Shelley—to his own experiences of pandemic. For all its fascinating reflections, the book offers the reader no account of theodicy, and provides no systematic handbook for making sense of global pandemic. Nonetheless, he successfully shows that great books and thinkers of bygone eras continue to assert their relevance.
Solzhenitsyn’s 1968 book Cancer Ward presented a metaphor of the state as a physician to capture what was happening in the Soviet Union. But the book can also help us examine American society in the Age of COVID.
What is lacking in modern medical training is a community of fellow trainees collectively committed to a rich, morally robust view of medicine and the physician’s place in it. This is what the Hippocratic Forum seeks to provide.
What happens if a possible future vaccine for COVID-19 is developed unethically, by using contemporary tissue from aborted children? Could pro-life citizens morally use such a vaccine?
The use of fetal tissue from aborted human beings in medical research predicates the health of some on the deliberate destruction of the lives and health of others. That predication is incompatible with the fundamental commitments of medicine. In the face of this global crisis, we must hold to our ethical principles more firmly than ever.
Our confrontation with suffering and death provides an important opportunity for reflection. What is it that we value most? What relationships need forgiveness or reconciliation? How should we understand our lives and our own mortality? Both empirical data and religious traditions show that, by engaging in such interior reflection, it can be possible to grow and flourish even amidst great suffering.
A crisis like a pandemic forces citizens to confront what they hold in common. But the coronavirus has revealed that many, whether boomer or millennial, do not even see themselves as citizens—as participating in and being partially responsible for the common good.
Robert Wilken’s new book convincingly demonstrates that the concept of religious freedom has its origins in Christianity. Unfortunately, in today’s political climate, that may actually be viewed as an argument against religious freedom.
It’s a mistake to think the Church cannot accommodate a multiplicity of different philosophers and theologies. The Church is united doctrinally, sacramentally, and by its moral ethos. That real unity can accommodate diverse visions of theology within itself without any rupture, so long as they are each receptive of the complete doctrinal teaching of the Church. Not everybody has to be a Thomist, but it is vital to the Church that there is a Thomistic tradition and culture, which is not only a culture of intellect but also a way of life.
Virtue ethics can help originalism maintain its integrity.
Any serious critique of abortion must acknowledge what many abortion advocates do not: freedom does not require women to become like men.
A new book on the hookup culture describes its harms in great detail. But the author fails to understand the implications of her own data, ignoring the fact that we’re in the middle of a cultural sexual crisis that exists because we’ve told ourselves that sex can be casual.
A Seattle coffee shop owner’s refusal to serve “these people” stands in stark contrast to artists’ cases.
Capitalism enables equalities of participation that would not otherwise be possible, even as it facilitates inequalities of wealth.
Suffering can lead to serenity, if we respond to it with trust in a loving God who will make all things right. We must remember: Love would not allow what Love could not restore.
Voters will not respond favorably to a political party that offers them moral principles—especially principles rooted in the past—without also showing a real concern for their concrete interests.
The truth that human beings possess a natural personhood and natural rights is not incompatible with the idea of corporate personhood and rights that exist not by nature but by convention.
Published research employing the New Family Structures Study (NFSS), the ECLS (Early Childhood Longitudinal Study), the US Census (ACS), the Canadian Census, and now the NHIS all reveal a comparable basic narrative, namely, that children who grow up with a married mother and father fare best.
While evolutionary theory shows us that we can’t divide living things into stable, distinct species, this doesn’t mean that it imperils the foundations of knowledge.
The Left is adopting a Rousseauian view of religion’s role in public life: the state is to determine where, when, and how religious instruction should be permissible for citizens.
The “eye test” is no more a problem for the evolutionary origin of species than it is for the atomic structure of matter or for the motion of the earth.
Darwin’s evolutionary theory doesn’t ask us to “overlook” how we usually “behold the face of nature,” but instead asks us to consider more carefully what we do see.