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Our culture’s crisis of the self is a crisis of faith in our personhood; its cause is our ignorance of the God who best reveals what a person is.
Abortion pill reversal is a potent reminder to those who profit from abortion that, if given the option, many pregnant mothers want assistance that will help them choose life.
The original rationale for summer camp is more valid than ever. Young people are struggling with mental health, addiction to technology, disconnection from the body, isolation, and many other painful realities. Summer camps cannot fix these problems. But for many adolescents, the experience of traditional summer camps might help them see that life is about more than accomplishment, and that is a start.
Conservatives, who sometimes can be seen as wanting to turn the clock much farther back than the last decade, will need to identify ways of applying core principles in ways that avoid falling into sheer revanchism. Old-fashioned liberals who wish to recover a circa 2013 version of the Democratic Party will have to lay out what, exactly, they would change to prevent the same cultural trends from playing out all over again.
Whatever our centuries of godless materialism and scientism have alleged, the cosmos still is enchanted, inasmuch as it was and is being created, even now, by a loving and surpassingly mysterious God. To tell the truth is to admit that this cosmos bears his fingerprints, opening out into blinding wonder and moments of ineffable transcendence.
Acedia is a path to mediocrity; it leaves glories unrealized. A man may accomplish much, but if his soul is cooled to the higher beauties of life, he lives an unfulfilled one. The soul must hear the call to ascend the ladder of love and rest in the beauty for which it was made: God. Only in him does the soul find fulfillment and the beauty of an ordered life.
Dear reader, as you step away from my story, I have two requests: first, believe women when they tell you about sexual violence. And second, recognize that abortion coercion is real. 
While we continue to seek ways to extend robust legal protection to prenatal children and to persuade our pro-choice brothers and sisters that such laws are necessary to forge a truly just society, we should all be able to come together to stop unwanted abortion. 
The law is a teacher, and so is social experience. A society in which abortion is not only legal, but common and easily available, teaches people to regard it as not a big deal. In contrast, restricting abortion sends the message that it is, at the least, a serious matter.
When we reject suffering and seek to replace it with artificiality, we miss our invitation to submit to the conditions under which love flourishes. We also lose sight of the meaning and purpose of our existence, which is not to pursue our own comfort and convenience, but to love God and our neighbor, even when that involves sacrifice and hardship.
Enabling “the good death” begins with reviving attentiveness. We must first attend to the dying in our own communities. Care for the dying, in turn, enlivens reflectiveness on our own death. To advocate increased attendance in the death chamber is not meant to scare, nor to set up a macabre museum. It is instead a reminder that all men are mortal and that one’s eternal destiny is of the utmost urgency. It is instead a way to reintroduce and refine the art of dying well. 
Originalism is a theory of interpretation, but like any form of legal interpretation, it means little unless applied to facts. And facts are wrapped up in stories. Judge Thapar’s book is a reminder not to forget this.
Human flourishing does not require escaping the cares and travails of this world, but rather, it imbues them with significance in the light of the Eternal One, in whom we live and move and have our being.
To get us out of the self-consuming ouroboros of frantically chasing experiences rather than investing in home and relationships will require a greater attention to virtues of thrift, local commitment, and a lower bar for what “living comfortably” looks like. Choosing to do hard things—to start a family, have kids, invest in local institutions, and put others before ourselves—requires a formation in values that lie outside the market. 
Education should rehumanize us. In higher education, with the guidance of professors and mentors and elders, we should move through Homer, Newton, Wordsworth, Du Bois, O’Connor, and be transformed by our love for the good, true, and beautiful, into the person we are meant to be.
Israelis celebrate their writers, artists, scientists, jurists, industrialists, and statesmen who fought wars of life and death. And of course there are other ways to serve—caring for the mentally ill, for abandoned children, for the elderly and sick. I am grateful for all of these exemplars. But for me, it will always be specifically the young men and women who go to the army intending to return (many, alas, do not return) to their studies when their missions are done. These people go on to have families, large ones, and jobs of all kinds, and different hobbies and interests and vocations. Their commitments are ordered by a conscious dedication to the Lord of all flesh.
If young people are taught to look at history only through the lenses of power and oppression, they will conclude that power and oppression are everything. Conversely, let them be introduced first to the genuinely great historical deeds, philosophical ideas, literary creations, and works of art of which humans have been capable. Then they will discover the ideals that moved our predecessors.
Indeed, a person in such a crisis seems like he or she has a deep need for truthful communication. Once more, not every truth needs to be communicated. But the important truths that they are loved, that their life is of value, and that they have much to live for, can only be convincingly imparted by one whose trustworthiness is manifested by his or her unwillingness to speak falsely. The beginning of a clinical relationship seems to me precisely the wrong time to lead by saying what one thinks is false.
The attraction of subjecting oneself to ideological thought, then, is a new form of something very old: the desire to escape the limitations and uncertainties of the human condition of knowledge and action by availing ourselves of a greater-than-human power.
David Hackett Fischer’s Albion’s Seed appropriately decries the antebellum American South’s practice of slavery, while acknowledging the South’s production of Americans who have also served the cause of freedom and truth.
For future CPD outcome documents and political declarations to be truly consensual and reflective of the priorities of all countries, states must ensure that the UN system as a whole stays away from ideological agendas and meets the authentic needs of the world.
Constant supervision thwarts a child’s ability to develop important qualities such as resourcefulness, self-awareness, and perseverance. But independence with a strong inner compass, a compass that is oriented toward the safety and trustworthiness of healthy family relationships, helps children eventually carry that attached compass away from home and eventually calibrate it for themselves.
Canada’s infamy has led many to rethink their support for assisted dying, no matter how strong the purported safeguards may be.
Risks are essential to human flourishing. By taking measured risks—to our sanity, our financial stability, our perceived safety—we explore the limits of our ability to withstand discomfort, a posture that then allows us to care for others. In this way, well-ordered risk-taking is fundamentally others-oriented.