St. Thomas Aquinas’s treatment of the question of the just price is often misunderstood by both Catholic integralists and classical liberals. These misunderstandings deprive us of lessons that could otherwise help us combine the goods of freedom and virtue as individuals and in society.
Elizabeth Anscombe’s philosophical investigation of man’s spiritual nature offers a much-needed antidote to the materialism of our times. For Anscombe, to search for the spiritual is not to look somewhere obscure, but to look at the everyday facts of human life, institutions, and history.
The Vatican’s recent Meeting on the Protection of Minors in the Church failed to produce any new reforms. Cardinal Cupich’s proposal would leave decision-making power in the hands of those authorities that Church members trust least: the bishops and the Vatican hierarchy. Instead, the Church needs to take investigatory and disciplinary processes out of the hands of local bishops and assign them to a national panel with lay members.
To live in the world as a pilgrim is to hold things, and places, and even people, lightly—enjoying them all in God, not as gods. For the nature of sin is not that we love bad things, but that we love good things as if they were final things.
“Cat Person” powerfully reveals one of the most tragic costs of the sexual revolution: the fading possibility of true personal intimacy between a man and a woman.
If the status quo is the end game for conservatives, then there can never be hope for a long-term political victory, only momentary setbacks to the progressive agenda. The victories of social progressivism have less to do with the ideology of the founding than the moral failure of men and women in every generation to stop evil from progressing.
Women visiting Iran for international sports and game tournaments should not have to wear an Islamic headcover to be eligible to compete. US athletes should not have to wear a political symbol to play soccer. Everyone should have the freedom to compete without garment coercion.
A new nonprofit, Them Before Us, aims to defend children's rights in the family. We use story to highlight the true victims, and we critique all practices and policies that prioritize adult desires above children's rights.
All people should be protected from harassment and harm, no matter how they identify. But we as a society must be allowed to reasonably act on the basis of sex when medical treatment, privacy, and safety are at stake. If “gender identity” becomes a protected class, women and children are the ones who will suffer most.
If our pursuit of simplicity is not informed by the concept of Christian charity, focusing on mere minimalism will come up short. Too often, we cling to our “stuff” out of a desire for security. This failure to trust in God’s providence results in attachment to our earthly possessions that distracts us from more valuable eternal things: our faith and our duty to love and care for others.
Fr. Richard John Neuhaus got to the central question facing us: Is it true that postmodern liberal societies are incapable of sustaining the religious values without which they could not have been born, and without which they cannot long function? Neuhaus was unwilling to surrender to that proposition. Neither should we be.
Indifference to human life in the prenatal phase is the original sin of the multilateral system, enshrined in its constituent agreements and diligently propagated throughout its institutions. Nothing short of a revolution in international policy will do if the human rights project is to be truly reclaimed.
This Friday, the Court will decide whether to review a case about an Indiana law that prohibits abortions performed solely because the unborn child has Down Syndrome or another disability. Regardless of our nation’s polarized views on the policy and politics of abortion, it is clear that our Constitution does not include a right to abort children merely because of disfavored characteristics.
Though its practitioners may be well-intentioned, comprehensive sex education does not offer a solution to sexual exploitation. On the contrary, it is part of the problem, since it fails to develop students’ capacity to differentiate between genuine love and sexual exploitation.
In the midst of a Church sex abuse scandal, many serious questions arise about the Church’s relationship to civil authorities. Any question of the state’s role or the freedom of the Church is obviously secondary to the moral urgency of ensuring that children are kept safe. Now is the time for the Church to contend deeply and thoroughly with its sins and to build structures consistent with the call to holiness.
Real grownups know that no one has a right to a child, a right to another woman’s body in order to have a child, or a right to risk anyone’s health or life in order to have a child.
A genuinely moderate feminism must begin with an acknowledgement of the goodness in human love, human community, and responsibility, not with a radical embrace of independence and self-created identities. It must acknowledge and respect some differences between the sexes and see them as part of human being.
True peace is not merely the absence of struggle or strife. Only through engaging with one another in debate and even disagreement can we arrive at the highest truths.
“Economic piety” has led to an overemphasis on consumption, writes Oren Cass in The Once and Future Worker. If we value family and community life, we need a labor policy that is explicitly intended to sustain them.
Perhaps the real source of liberal anxiety is not simply that a conservative-dominated Supreme Court will become activist in the opposite direction. Rather, a more far-reaching consequence for the American left would be a repositioning of the judicial branch as equal—not superior—to the legislative branch.
The notion that tariffs are bad has been supported by world-renowned economists for centuries. Yet we are currently in the midst of a trade war. Maybe what we need is a Just Tariff Theory: a system to weigh the economic harms of tariffs against the political benefits they may have.
Common-law marriage can never entirely be abolished. The duties of marital relations are generated and vested by the actions of the parties themselves.
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