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At this moment, what we can do is the right thing. And sometimes the right thing is very risky—going out into the streets and demonstrating your opinions on the situation. It's risky, but I think it’s our right, and I think it’s what is right.
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.
What I’ve learned in the five years the Finnish state prosecuted me for my faith
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.
After thirty years, it is clear that Gingrich set unrealistic expectations for what legislative leaders can do. He encouraged colleagues to think of him as a revolutionary figure who could somehow overcome institutional constraints. In the real world, there are limits on what leaders can accomplish in the Madisonian system.
As the battles of religious education ramp up, one can only imagine that the Supreme Court will eventually weigh in. Which path will the Court ultimately choose? Will it endorse religious charter schools as necessary to avoid private religious discrimination, or will it reject religious charter schools as a form of religious coercion? Only time will tell.
Popular culture tells us it is often more efficient to outsource routine household tasks than do them yourself. This leaves an important question unanswered, however: efficient at what? 
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.
As I revisited the familiar lyrics from my childhood, I noticed new themes and deeper meanings. To my surprise, I soon reached the unlikely conclusion that this classic family film has much to teach us about women, work, and feminism.
Ideology replaces respect for the dignity of the human person with celebration of a new humanity required for its perfected social and political order.
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.
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.
Whatever our centuries of godless materialism and scientism have alleged, the cosmos still is enchanted, inasmuch as it was and is being created, even now, by a loving and surpassingly mysterious God. To tell the truth is to admit that this cosmos bears his fingerprints, opening out into blinding wonder and moments of ineffable transcendence.
Dear reader, as you step away from my story, I have two requests: first, believe women when they tell you about sexual violence. And second, recognize that abortion coercion is real. 
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. 
Originalism is a theory of interpretation, but like any form of legal interpretation, it means little unless applied to facts. And facts are wrapped up in stories. Judge Thapar’s book is a reminder not to forget this.
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. 
Education should rehumanize us. In higher education, with the guidance of professors and mentors and elders, we should move through Homer, Newton, Wordsworth, Du Bois, O’Connor, and be transformed by our love for the good, true, and beautiful, into the person we are meant to be.
Israelis celebrate their writers, artists, scientists, jurists, industrialists, and statesmen who fought wars of life and death. And of course there are other ways to serve—caring for the mentally ill, for abandoned children, for the elderly and sick. I am grateful for all of these exemplars. But for me, it will always be specifically the young men and women who go to the army intending to return (many, alas, do not return) to their studies when their missions are done. These people go on to have families, large ones, and jobs of all kinds, and different hobbies and interests and vocations. Their commitments are ordered by a conscious dedication to the Lord of all flesh.
The attraction of subjecting oneself to ideological thought, then, is a new form of something very old: the desire to escape the limitations and uncertainties of the human condition of knowledge and action by availing ourselves of a greater-than-human power.
David Hackett Fischer’s Albion’s Seed appropriately decries the antebellum American South’s practice of slavery, while acknowledging the South’s production of Americans who have also served the cause of freedom and truth.
For future CPD outcome documents and political declarations to be truly consensual and reflective of the priorities of all countries, states must ensure that the UN system as a whole stays away from ideological agendas and meets the authentic needs of the world.