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The post-conversion challenges facing Christians arose when they reentered society as baptized people and navigated the conflicts raised by their new convictions. This process demanded a culturally discerning spiritual life.
Inviting people into joy, both then and now, means also inviting others into possible pain. We must embrace the joys with the sorrows to lead full, rich lives as human beings.
The parallel to vital conflict cases is clear: do not too quickly assume that death is inevitable. Do not too quickly assume that active rather than passive harm needs to be inflicted, even as a side effect.
AntiFems face a dilemma. On one hand, they want to affirm, protect, and promote the distinctiveness of women. On the other hand, they oppose what at present seems like the only viable strategy for achieving that end, the recovery and extension of an authentic feminism. 
If conservative organizations want to promote an economy that centers around the family, one that rebuilds the small town and restores a healthy culture, they need to do more than promote the right family policies and tax credits.
Location is simply one more of those many factors that make no difference where the most foundational moral principles are concerned. The human embryo is a human being, whether in utero, undergoing cell division in vitro, or temporarily (or permanently) in frozen stasis in a “nursery,” as the Alabama Supreme Court tellingly, but somewhat ironically, calls it.
Approaching conversations about the mental load with gratitude rather than resentment is the first step toward a more joyful home. Even if we want our spouse to take more responsibility, we can begin by thanking him for the things we see him do. We can discuss what’s going on beneath the surface when something feels amiss. And we can apologize for, and seek to change, our own selfishness, no matter how it manifests. 
Perhaps our longing for Christmas past reminds us that here we have no lasting city—not even a lasting home. In this way, our celebration of Christ’s coming points us toward what it makes possible: our coming to him in heaven, when our longing will be fully satisfied, when we will truly come home.
Christ’s advent is an astonishing story of God’s power and light breaking into our darkness, doubt, and suffering.
We stand at the dawn of a new era in an important realm of constitutional law. As we step into this new dispensation, Agreeing to Disagree will serve well as a road map and guidebook to what comes.
Again we keep Thanksgiving Day; again we have the chance to become grateful, and not just for this single day. Again we are able to hold those we love, to feast in body and soul, and to become attuned to the freshness deep down in all things.
Our culture’s sexual lens distorts the raison d’etre of society, leading teenagers to believe that the body and mind have no tie. 
The dark side of overvaluing beauty is to seek to manipulate it into our own image, to manage it for ourselves. Hopkins says to leave it alone.
There is no romance without the real presence of God, no sacramental imagination without the sacraments, and the wonders of fantasy cannot be asserted of primary reality itself.
These desires—freedom, virtue, and safety—were the underlying impulses of the libertarian, traditionalist, and national security elements of the “fusionist” conservative movement during the Cold War era. And, it seems to me that when you look at it this way, you will recognize that these yearnings persist on the Right to this day.
The first word of Emily Wilson’s new translation of the Iliad signals that this is not quite the Homer we’re used to. You may well ask whether anyone today can be used to an epic, conventionally attributed to a blind bard named Homer, that was composed some 2,750 years ago in a stylized form of Greek that no one spoke natively. But surprisingly, there have been more than a dozen translations into English in the past thirty-five years alone.
The problem with the way that discussions surrounding university education are often framed is that they seem to accept as inevitable a pernicious anthropology that presumes students are autonomous subjects, consuming in order to be consumed. But we are more than what we achieve, more than we produce, more than our billable hours.
Pope Pius XII exhorts the faithful to participate in daily Mass, frequent confession, personal prayer, mortification, and works of mercy. These practices are not minor, weak, or irrelevant responses to a world crisis; on the contrary, the pope believes they are powerfully efficacious and necessary, strengthening the bonds uniting the mystical body of Christ and sowing the seeds of peace. His counsel is spiritual in nature, but socio-political in its effects.
If sexual attraction is one powerful force that God built into the world to counteract the individual’s inclination to self-absorption, then the combination of technological and cultural assaults on this urge doesn’t threaten only the formation of families, the basic unit of society. It also threatens something even more foundational: the nature of the person as a social being.
We need to study history as a subject in its own right, acquiring a deep appreciation for the story of Western civilization, with all its abysses of failure and all its deservedly celebrated achievements. We need to help our students understand old texts at a deeper level, in less anachronistic ways. Above all, we need to arm them against the hostility to their own tradition that has become such a destructive force in our culture.
For the foreseeable future, there will be no institutional barrier to demagoguery, viciousness, or incompetence to be found within the nominating processes. The only barrier will be the voters themselves.
Activities like gardening—what Josef Pieper has called “active leisure”—offer even more than third places can. They too are a meeting ground for people of any background, but active leisure is more deeply rooted in a true vision of our condition: creatures responsible for stewarding what’s been given to us alongside others.
Being pro-family must also mean being pro-housing reform. If we want more neighborhood children playing in our front yards, we should be pushing their elected officials to make it easier for developers to build, baby, build.
Prioritizing support to homemakers who care for children and the elderly is not only the right thing to do—it’s also a smart economic decision for the federal government.