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In the effort to combat COVID-19, making the public aware about the truth of the pandemic has been more effective than government lockdowns. China’s suppression of information, the WHO’s dilly-dallying with declaring a pandemic, and President Trump’s refusal to take COVID seriously enough from an early date all cost lives. Once Americans understood the gravity of the problem, they began social distancing on their own, before government-mandated lockdowns began. That has been the most effective measure in controlling the virus’s spread.
When the Trump administration’s clarifying guidelines go to court, they not only should be upheld. One hopes, and even dares to expect, that the compelling circumstances of this public benefit program will bring forth a needed clarification of Establishment Clause law, one which finally buries the impetus behind any confusion surrounding the CARES Act and religious eligibility.
The Constitution itself directs us to use metaphysical and moral truths that lie beyond it in its interpretation. Indeed, a contemporary judge can be faithful to the Founders only by relying on these truths.
For decades, both First Things and National Review have struggled to make as much peace as possible between two uncongenial streams of conservative thinking and praxis. That their editors have now planted their feet decisively in one of those streams marks an important moment in the history of American conservatism.
All ideological fads eventually fade and collapse into disrepute, because they have no foundation in truth. “Pro-choice” ideology had its rise, which was based on the crude, reductionist falsehood that a human being in the womb is an anonymous, generic “bunch of cells.” Now, its central lie has been unmasked, and Roe is ripe for reversal.
Pope Francis’s theology of the people gives us a new ecclesial lens and paradigm through which to understand earthly politics. And the clerical abuse scandal, like the Church’s loss of temporal power, may well do Catholics a service in the long run, freeing us up to a better, more “ground-up” conception of how societies and their economies work.
We need good measures of economic activity, but we must not presume that these measurements are impervious to political pressures, as though they were no more than the product of certain methods.
Christians cannot support so-called “Fairness For All” for this overarching reason: it is grounded in an unbiblical conception of the human person. The Scripture will not allow us to see any ungodly “orientation” or “identity” as essential to our humanity, as directed toward our flourishing, and thus enshrined in law as a protected category.
Only natural law stands “between gods and men.” It employs human reason and observation, yet it admits of a divine creator behind nature—and therefore something inherently normative about naturally given ends. Without this intermediary, neither conflicts between divine law and human law nor conflicts between different religions can end in anything other than continuous conflict.
Can the US Commission on Unalienable Rights help correct the international human rights paradigm? It all depends on how brave the Trump Administration and Secretary Pompeo are in translating the suggestions of the commission into public policy—both for the State Department and the United Nations.
Cultural conservatives face a time when it is not simply a question of debating the nature of our culture on some commonly agreed foundation. It is a time when we face the complete transformation of our culture into an anti-culture.
“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.
Virtue ethics can help originalism maintain its integrity.
A new collection of essays, Aquinas Among the Protestants, demonstrates the impact that Thomas Aquinas has had on Anglican, Lutheran, and Reformed thinkers and explores the ways in which contemporary Protestant Christianity could benefit from Aquinas’s insights, particularly regarding natural law and virtue ethics.
In her new book, Camille Paglia continues to set herself apart from mainstream American feminism—and offers sage advice to conservatives inclined to jump on the #MeToo bandwagon.
The Church’s own history teaches us that her theology matters more than her politics. Now as in the past, those who make robust arguments that coherently develop our understanding of Christ and his message will endure, while those whose arguments diminish the meaning of the cross and resurrection are likely to pass away.
Religious freedom in America is caught between opponents on the left and the right. The second in a two-part series.
The Christian quest for the common good is not reducible either to the simple aggregate of individual goods or to the promotion of the needs of the collective at the expense of the one.
Freedom isn’t just the bare ability to do something; it is the ability to act under the influence of properly functioning cognitive faculties. If you value freedom, then you should oppose the legalization of recreational drugs.
The modern university project, as articulated by the American Association of University Professors, is a project of planned obsolescence. Those who continue to proclaim that the principles of free and open inquiry and the marketplace of ideas are alive and well are fooling only themselves.
The “real human person” was the persistent subject of Michael Novak’s life’s work. Novak wanted real, gritty, ordinary persons, in ordinary life, and he wanted a political and economic order for those real, gritty, ordinary persons.
Making adoption more viable by providing economic incentives and social support is pro-life without being anti-choice, and it is a cause that could be embraced by liberals as well as conservatives. The second in a two-part series.
Drawing on the wisdom of the neocons might point us towards a harder, but ultimately more fruitful, approach to our current political problems.
Many of our schools are breeding grounds for cynicism. Schools need to be “thick” institutions that tutor students’ deep human needs of happiness, friendship, approval, and rootedness.