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One of the vital experiences of which the current pandemic robbed us for too long is the dinner party with friends. Reading about food, too, can be a pleasure in its own right, whether one tries out daring new recipes or not. My small kitchen library has a few notable classics that are as interesting for their authors’ voices as for their instruction in preparing dishes.
Are Pope Francis’s insights into our world’s social and economic situation perfect? No. Should we wish that his economic advisers would represent a broader range of views and include more pro-market voices? Yes. Nonetheless, Fratelli Tutti is anything but an unmitigated attack on markets and individualism, as some have been eager to depict it. It holds valuable advice for those who favor capitalism.
In Andrew Walker’s new book, religious liberty is presented less as a political doctrine than as a description of reality itself. In this view, religious liberty is the logical consequence of an orthodox view of God as the transcendent horizon of all human effort and a view of human beings as agents with consciences not subject to direct political coercion.
Even as a woman shapes the child growing within her, the joys and trials of pregnancy are shaping her, sanctifying her, and teaching her how to depend on others during this season of peculiar service.
We all, each and every one, need help navigating the complexities of life. We are all vulnerable and poor. We all need a decent society with decent laws and decent religion. We’re contending for such decency, and not for ourselves alone.
Civilize your children long before you allow them to inhabit the decivilizing island of social media. Make sure that they can govern their own souls. But remember that virtue isn’t only about restraining impulses. It is also, and especially, about loving the good. Don’t just take things away. Give your children something better.
Social media companies don’t fit into the framework of Section 230. Pushing the false dichotomy of “platform” versus “content creator” gives these companies more power. They can hide behind their status as platforms, claiming their filtering is perfectly neutral, undermining free speech all the while.
Should social conservatives embrace large-scale economic programs aimed at subsidizing family formation and childbearing? Is it more effective to focus on long-term economic growth? Are our declining birth rates really cause for concern, anyway? If they are, to what extent can the problem be solved by governmental family subsidies?
Gladden Pappin, like many other social conservatives, has been too swayed by the experiences of one country: Hungary. His credulity with regards to the Orban government’s family policy claims has led him, and many other conservatives, to a consequential misunderstanding of what has actually happened in Hungary—and what it implies for conservative policy in the United States.
Conservatives need to start thinking of children as an investment in our economic future. Families, too, need to start thinking of children as an investment and not a cost—as they did in the past, when children were employed in farm work. The only way to do this in the modern economy—an economy that has severed the age-old link between children and additional labor—is by ensuring that economic resources are directed toward families by the state.
Resist the temptation to outsource your thinking to a team or a party. Rooting for a team is appropriate in sports, and partisan politics may be a necessity of a political system like ours, but both are detrimental to the intellectual process. Catholics should not think of discussions about the Church’s relationship to American liberalism as a Battle Royal between competing camps—but as a conversation among friends seeking the truth in community. Adapted from the introductory remarks delivered on April 15, 2021 at the University of Dallas’s conference on America, Liberalism, and Catholicism.
No magic pill or incantation solves the mystery of death, but a new handbook shows mortals how to use medical resources and cultural practices to die better. It emphasizes our interdependence, cautioning readers to avoid therapeutic obstinacy, to recognize the moral dimensions of dying, to grieve, and—in so doing—to grow.
The Arkansas legislature knows something the governor apparently does not: hormonal treatment of adolescent gender dysphoria yields little across samples and studies. Transgender youth medicine involves numerous known and serious risks that are already identifiable, while the long-term effects and possible harms of off-label drug uses are completely unknown.
The inadequacy of online education reminds us of our embodied nature as human beings. We yearn to experience reality as the integrated persons we are.
Progressive strongholds face unprecedented fiscal challenges. The example of New York City illustrates what not to do—and suggests a way forward.
The time has come for people of faith to acknowledge reality and seek a resolution that protects both LGBT civil rights and religious liberty. The Fairness For All Act is a serious effort to reach a sustainable and balanced resolution while there’s still time.
There are far more egregious consequences of the Equality Act than its lack of protections for religious freedom. It celebrates and legitimizes a way of life that is fundamentally destructive, both on an individual and societal level. The Equality Act would not merely alter legal code. It would engender and nourish a burgeoning assault on any who publicly dissent from the new secular orthodoxy.
Parliament’s tax on paper to control the colonists’ speech through a public-private partnership has striking parallels to the public-private partnership of government and big tech today. Protecting the stack—the digital age printing presses—is not a matter of liberal or conservative politics, but of core American freedoms.
Christianity and Judaism have survived, and now thrive, not by erasing the problematic aspects of their past, but by openly acknowledging them—by building them into their rituals and incorporating them into the very fabric of their faith.
Since our founding, the idea of agricultural autonomy has encouraged reductive thinking that breaks down the farm’s purpose to fit solely profit-focused ends—and has served as a threat to healthy, whole farm communities. Farmers need more than private free enterprise; they need a collaborative supportive system.
More than 50 percent of Americans spend more than 50 percent of their waking hours living in virtual, artificial worlds rather than the given, created one in which their bodies exist. The 50 percent threshold represents a tipping point that renders dialogue, deliberation, civic friendship, and compromise extraordinarily difficult in any society.
The following began as an email exchange, initiated by Richard Stith’s message to the authors of recent Public Discourse articles—particularly this statement by Catholic scholars—arguing for the moral permissibility of receiving the COVID vaccines. Melissa Moschella responded to the message, and an insightful dialogue ensued, which we believe would be of interest to many readers. Here is a revised version of the exchange.
The humanitarian proposal is hard to refuse, because it postulates that we can achieve justice if everyone simply becomes aware of their essential human likeness. The Christian proposal is hard to accept, because it affirms that all human beings are prisoners of an injustice from which they cannot escape by their own efforts.
Marriage is not always easy, and children can be exhausting. Yet it turns out that human happiness is found only in the gift of self. Work can be a generous gift of oneself, of course, but for many the flight from marriage and children into workism results not in the finding of self but in its loss.