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It’s three times more likely that you’ll die of lightning than that Aquinas will turn out to be wrong about something. The same cannot be said of New Natural Law philosophy.
Leaders should get the facts straight before they start theorizing.
Young people today, especially the ones who are serious about religion and look to the editors of First Things for guidance, must resist the allure of an intellectual Fortress of Solitude where they can sit and feel superior to everyone. Griping about the state of society is a waste of time. Part two of two.
R.R. Reno’s manifesto on capitalism—in which he concludes, among other things, that expanding economic freedom leads to transgenderism—is based on empirically false claims. Part one of a two-part series.
Aquinas taught the principle that a punishment ought to be proportionate to the offense, where death is a proportionate punishment for the gravest crimes.
If E. Christian Brugger is right, then the Church has been teaching grave moral error and badly misunderstanding scripture for two millennia. Nothing less than her very credibility is at stake.
E. Christian Brugger is wrong: neither scripture nor tradition could justify a reversal of the Church’s millennia-old teaching on capital punishment
Arguments against the death penalty can be made not only on the basis of theology but also on the basis of natural law philosophy. The first in a two-part series.
As a bioethical principle, respect for autonomy asks far too little of our minds and hearts. When the moral stakes are highest, we degrade patients by treating them as though they were simply bundles of self-interest.
Edward Feser and Joseph M. Bessette’s new book asserts that Catholics cannot legitimately reject the death penalty as wrong always and everywhere. They are wrong. Part one of a two-part essay.
A recent embryo custody battle highlights the plight of the hundreds of thousands of frozen embryos in the United States today.
Not only are there many forms of capitalism, but intellectuals exert great influence in determining what type of economy we embrace—for better and for worse.
Defenders of capitalism need a more humane anthropology, sensitive to man’s social and communal nature, lest they forget to ask the crucial question of what economics is for.
Libertarian insights may be able to help communitarians close the meaning gap and build communities that matter.
Recent years have seen countless—and specious—legislative, judicial, and administrative attempts to block those with unwanted same-sex attraction from seeking healing and transformation through professional therapy.
Archbishop Chaput has produced an able and perceptive response to some of the most urgent questions besetting American Catholics today.
The “women’s rights” argument for abortion ubiquitous in modern Western culture reframes the act of abortion as a means to women’s freedom. Yet, historically, abortion has been and continues to be a reflection of male dominance.
What is the status of religious freedom in Islam, and what are its prospects? An answer to this question must begin with a nuanced appraisal of the political theologies that govern different Muslim nations. The first in a two-part series.
Accepting the claims of transgender ideology requires papering over one’s conscience and making a mockery of the “law written on the heart” that our bodies bear witness to in our complementary design.
DC’s assisted suicide bill is the most expansive and dangerous our country has yet seen.
The double maternity two-step is a forced march. The intended destination seems to be greater personal fulfillment for adults. But if we arrive there, what will be left of the rights of children?
Modern films, Victorian literature, and Jewish sages illustrate a religiously grounded, morally mature approach to the classic internal conflict identified by great thinkers from Plato to Freud.
Same-sex marriage is not the only option for gays and lesbians who seek the personal fulfillment and familial happiness that is the universal desire of the human heart.
If a non-teleological process produced human morality, then how can we find a measuring rod for morality outside of nature that allows us to prefer “moral” behaviors to “immoral” behaviors?