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Women need a grounded feminism that calls for a higher standard for both men and women. Before that happens, we need to be real about who women are, and part of that is acknowledging how aspects of the sexual revolution continue to harm women and relationships between the sexes. 
People have a right to protest supposed electoral fraud even if they are obviously and verifiably wrong. They do not have the right to commit violence. No one has the right to commit violence in a political cause. But not all political violence is insurrection.
If Ms. Cox is unwilling to parent a disabled child, she should terminate her parental rights upon birth, giving others the chance to show charity to a small but greatly treasured life. To hold that child’s hand as he or she drew a final breath would be to sit on hallowed ground.
The country is divided. Many people support Donald Trump, and many revile him. Whatever is decided on his eligibility, or his criminal culpability in federal and state prosecutions, large numbers of people are going to be very unhappy.
In reality, the initial question of “Should we reject feminism?” is reductive to the point of making little sense. It invites no clear “yes” or “no” answer because the term “feminism” has no clear and consistent definition, and “feminism’s” effects have been both good and bad in ways that are now deeply intertwined. 
As this idea of self-creation, telling our own story, self-determination has become seen as the fundamental element of human life, that means those of us who participate more fully in self-creation are more human, and those of us who participate less fully are, in some sense, less human.
The small surprises and sacrifices of Christmas—the time, resources, and care our loved ones expend in order to place under glowing trees those bright bundles upon which our own names are written—recall the marvel of Christ’s entry into the world in order to sacrifice himself for those he calls by name. This is the unexpected gift that we ought to be surprised by, over and over, every Christmas—indeed, every morning.
Christmas teaches us this great mystery: the truth of Trinitarian love is so beautiful and heart-breaking that it could only be communicated in the form of a child.
If religious believers want to protect politics from atheistic materialism, their political theory should presume at least that God made human nature good and free, and that evil comes rather from our misuse of nature. Genuine liberalism, Augusto Del Noce argues, is such a theory.
I am quoted extensively in Ms. Przybyla’s piece based on responses I made to inquiries she directed to me by email. So that readers can assess for themselves the fairness and integrity of Ms. Przybyla’s reporting, I will here post, in its entirety, the communications between us.
Like the verses of Bialik’s “In the City of Slaughter,” those stories had warned me of the horrifying vulnerability of the Jewish people, and of the enormous sacrifice and resolve it would take to overcome it. On October 7th, I realized how utterly wrong I had been to regard them, merely, as history.
Welcoming human imperfection in its manifold expressions is a boon for those of us who lack the privilege of full-time scholarship. It is not in spite of, but thanks to, the inherent inefficiencies of our rich and often chaotic lives that so many of us can enjoy the pursuit of intellectual enrichment.
Six panelists share how they structure their lives in a way that allows them to pursue creative, intellectually inspiring work, while remaining open to life and faithful to the good work of the home.
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.
Lamenting the violations of our past and celebrating the achievements of the present, the ancillary role of DEI would serve to exalt personhood and the communion of culturally rich community without qualification as the life of any institution.
I am not sure a commitment to ideas or “ideologies” as such is at the root of our problem. If anything, public debate today has little patience with ideas, directed instead toward the very motives and character of the people one likes or dislikes.
By using such a broad understanding of disability, and therefore limiting conversation about other social, environmental, or economic factors, the state can both absolve itself of needing to provide real policy solutions and proclaim itself the protector of a victimized class.
In his book All One in Christ, Edward Feser provides a succinct but comprehensive treatment of Critical Race Theory, its logical flaws and lack of basis in social science, and the Catholic Church’s alternative solution to racism: love for each person as made in God’s image and purchased by the blood of Jesus Christ.
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 phenomenon now arising around Fosse’s work, crowned by his widely honored and beloved Septology, supports the thought that the novelistic tradition’s centuries of exploring this tension have not yet come to an end. Fictionists of faith in the twenty-first century—far from being marginalized, suppressed, or silenced—face a wider horizon for hope and for endeavor than many may have ever dreamed of seeing. What remains to be seen is what writers will choose to do with such a vista of freedom.
The analogy between individual and political constitutions illustrates the fact that no legal order can be fully encompassed by written instruments, and so it must be elaborated by reference to its underlying historical and philosophic dimensions.
All hyperbole aside, the underlying ethic is clear: a leader of men, a representative of our ethical ideals, must dress according to the dignity of his office. Anyone—officeholder, leader, and layman alike—must dress with great dignity when executing actions of moral importance.
The revolutionary priests bear more responsibility for the Church’s present hardship. They did not merely violate canon law; they did so for the sake of revolution. Now the Church is suffering under a dictator that that revolution produced. This should serve as a cautionary tale to would-be revolutionaries of all political stripes. To make revolution is to set in motion unpredictable and destructive forces from which one may not escape.
Politeness is manners, it’s technique, it’s etiquette, it’s behavior, it’s at the superficial, external level alone. But civility is a disposition of the heart. It’s a way of seeing others as our moral equals and treating them with the respect that they’re owed and deserve.