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I may not live in a monastic community like St. Benedict, but I live among others in my own sort of domestic monastery, and I am fully invested in these members’ flourishing. My Rule of Life helps me flesh out what it means to thrive both personally and as a family.
If people are more than wage-earners, then they must see that all of life is not about the practical activity of getting ahead. If they are more than political actors, then we must have education that is not expressly political. In other words, if we want to “do justice” to the total human condition, we must explore all the things that comprise the liberal arts: religion, philosophy, art, music, and literature.
Whatever your raw intelligence, whatever your background, what you have control over, and therefore what you should focus on, is your actions. The cure for impostor syndrome is to do what intellectuals do, and you’ll become an intellectual.
Carter Snead shows how expressive individualism fails to account for human life as it truly is—embodied, relational, dependent, and social. As an alternative to expressive individualism, Snead posits an anthropology of embodiment, marked by themes of remembering, acknowledged dependence, gratitude, openness to the unbidden, solidarity, dignity, and friendship.
The Netflix adaptation of The Queen’s Gambit and the original version are based on two radically different visions of the human person. They bring the reader or viewer to one of two endpoints: either we recognize the importance of making the best choices and inherit a position of moral responsibility, or we face the despair of living in a world without moral agency.
In “The God in the Cave,” G.K, Chesterton explains that when Christians celebrate the Nativity, they are celebrating an event that changed the course of history and permanently transformed the DNA of human society.
A culture of repression and fear obstructs the socially transformative goals of the antiracism movement. The tactics of wokeness hinder the pursuit of its professed aims.
Mary’s fiat is a magnanimous expression of receptivity and gratitude, rather than revolt. It is a humble and even joyous reception of something given that she did not choose: God’s will. In the broader cultural sense, adopting Mary’s receptivity would entail a thankful and receptive attitude towards a rich cultural patrimony, inherited tradition, and indeed given nature.
For a political order supposedly built on faulty philosophical foundations, liberalism has been surprisingly resilient. Political theorist David Walsh argues it is the political expression of the Christian epiphany of the person that has been differentiated by modern philosophy. Yet Even in Walsh’s defense of liberal modernity, the menace of Luciferian possibilities flickers at the edge of vision.
Medicine isn’t opposed to what makes us human. At its best, it’s a practical application of the ideals of humanistic education, and its goal is to express and enable those things that distinguish us as human beings. Those practicing medicine need encouragement to cultivate a true understanding of health and healthcare.
“Much American (and British) media depiction of faith—sadly, but perhaps inevitably – tends to be primary colored, inadequately nuanced, and at odds with what I have found to be the case from my fifty years’ engagement with the United States.” An interview with the British historian of America, Richard Carwardine.
Perhaps what unites the books that I’ve dragged my feet about reading is that they are Big Books, long and serious works of great literary merit. These require an investment of one’s time and energy, representing a reader’s marathon. There is no training for these marathons, of course. One must simply plunge in.
What I learned from St. Katharine Drexel was that the first act is simply to see the truth. To really use our eyes and intellect and heart to see another as a fellow human, given dignity by God, is no simple act—but it can be done. And then to step toward those who are not being accorded this dignity and to offer it to them, to reach out the hand of charity, takes a monumental act, a decision often of serious self-sacrifice.
The problem France is facing with radical Islamism is not separatism, but conquest. To fight Islamic terror, France needs to recall the Christian roots of her culture and robustly defend them.
In the current moment, we critique and demand, but from a negation; we know—or some think they know—what they don’t want, but it is quite unclear if they know what they do want. And since they have rejected moral norms it is impossible for them to give a rational justification for their wants and dislikes. Theirs is an exercise of will, for they have exorcised the logos, and mere will—willfulness—remains.
The Pfizer-BioNTech vaccine’s remote and limited interaction with abortion, coupled with the command to love thy neighbor, makes it a candidate for ethical use.
Only by modeling true community, oriented towards the transcendent, can the church show a rapidly destabilizing world of expressive individuals that there is something greater, more solid, and more lasting than the immediate satisfaction of personal desires. The second in a two-part essay.
The notions that human flourishing is found primarily in an inner sense of wellbeing, that authenticity is found by being able to act outwardly as one feels inwardly, and that who we are is largely a matter of personal choice not external imposition have become common intuitions that lie at the heart of our society’s many ills. The first of a two-part essay.
Americans need not accept an interminable status quo of indifference toward the rights of the child, due either to the timidity of our political elite or to the presumption of our judiciary class. The ‘Lincoln Proposal’ offers pro-life presidents the clearest way to confront Roe v. Wade’s jurisprudence of violence and doubt and to protect the constitutional rights of preborn persons.
The sermons, political speeches, and protests about America’s origin rely on harmful myths. This is true not only of the 1619 Project’s, but also the traditional view of the Pilgrims. The task of history, however, ought to replace myth with the far more compelling chronicles of human complexity.
The question that divides us is how we ought to respond to reproductive asymmetry: the reality that women carry disproportionate burdens due to our special role in human reproduction. What makes one a feminist is the view that this basic inequality at the heart of reproduction is one that deserves, in justice, an affirmative cultural response. We wish not only for maternity to be celebrated for the true privilege it most certainly is, but also for women to be encouraged and supported in other contributions they make. This requires that the burdens of childbearing ought to be shared not only within the family, but also across the wider society too.
When we deliberate about how the Church, the state, various institutions, and all individuals should navigate the crisis of COVID-19, we are in fact deliberating about what ultimate common good we collectively belong to. Yes, we are called to protect our own bodily life and the lives of others, but we are also inclined by nature to participate in communities of friendship, extended family life, truth-seeking, meaningful work, gainful employment, liturgy, and contemplation.
Christians like Tim Keller are to be commended for trying to fight racism with theology and scripture. But Keller’s use of the Bible on race assigns contemporary meanings to ancient texts that their authors never intended to convey.
We often assume that unity is the norm in human affairs, and strife the exception. But a cold-eyed view of history suggests the reverse. Unity is what needs the special cause, and today we lack the cause.