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By co-creating with God, we imitate his goodness, participate in his governance, and bring more of creation into the divine unity.
The liberal tradition is an ongoing conversation in which participants speak in a wide range of accents, reflecting the various “nouns” to which speakers are committed: liberal individualists and liberal communitarians, liberal nationalists and liberal internationalists, liberal believers and liberal skeptics, liberal socialists and—yes—liberal free marketeers.
At the moment, large language models are nothing like us, however easy it is for us to anthropomorphize their outputs. But as AIs develop, it will become increasingly necessary to ask: How much do we want them to become like us? Answering that question will certainly require human wisdom.
Nicholas Spencer’s new book is an important resource for anyone who wishes to understand the scientific and religious entanglements that have shaped, and continue to frame, our views of God, humanity, and the cosmos.
For Newman, the discovery of any reasonable political settlement would first require what both the Letter to the Duke of Norfolk and the Oxford Movement had hoped to do: prepare the public imagination for an apostolic church, an institution in which obedience without mental slavery was married to liberty without self-will.
Classical schools embrace an older understanding of education, one that prepares students for festivity and friendship, rather than socially handicapping them. Like their ancient and medieval predecessors, classical educators maintain that a crucial purpose of education is to liberate students from a calculative, utilitarian mindset by teaching them how to enjoy intrinsically worthwhile activities for their own sake.
Deep, broad cultural change often results not primarily from government imposition or propagation of ideas, but from committed social entrepreneurs who pilot alternative conventions. Public pronouncement of Christian values, absent change in underlying social conventions, is a poor substitute for deeply rooted change internal to the church.
Treating data centers, just like fleshly human bodies, as irrelevant or inconvenient, and claiming the world wide web, not the material world, as sovereign over our “true” selves, makes this kind of thinking into a form of techno-theology.
In our fallen condition in which we are detached from relationship with God, our mortality is a gift. Scarcity grants meaning to our decisions, provides a merciful conduit for us to know the love of God and one another, and pushes us toward relationships broken by the Fall.
Reflections on college drop-off and the centrality of kids to the human experience - plus, a roundup of this month's essays
If sexual attraction is one powerful force that God built into the world to counteract the individual’s inclination to self-absorption, then the combination of technological and cultural assaults on this urge doesn’t threaten only the formation of families, the basic unit of society. It also threatens something even more foundational: the nature of the person as a social being.
John Guillory’s Professing Criticism is a thorough and complex work of scholarship. It’s also a bracing call for literary scholars to significantly reform how they think about their profession, and its relationship to their students and reading public in general. At its core is a challenge that is simultaneously reasonable and radical: professors of literary study must be more modest in their aims and promises to suit the realities of their field in the twenty-first century.
“My book is based on a series of dangerous ideas that have led us to where we are now. Beginning with the insidious theories of John Money, these ideas progressed through the fields of psychology and psychiatry and eventually infiltrated our educational and legal systems—corrupting many of the country’s most powerful institutions.”
What the sexual revolution began by upsetting gender roles and obscuring the necessary link between marriage and procreation, the reproductive revolution continues, shattering our conceptions of motherhood and fatherhood and severing the bond between parents and children.
If we take seriously Thomas Kelly’s ideas about bias blind spots, then we should seek public universities composed of a high degree of biased parts. Such universities would intentionally hire faculty members and administrators who harbor contrary views on divisive cultural issues. This would probably create campuses that can boast of having teaching and scholarship that have much less pejorative bias than their peer institutions.
The movie’s most profound insight is its distillation of pop feminism: a praise of women so unceasing that we no longer feel comfortable being normal human beings with blemishes, weakness, and fertility.
Since the first social encyclical, Rerum novarum (1891), the Church consistently has taught that forming unions is a natural human right, an expression of the right of association and a right that governments may not deny.
The militant Russian religious conservatism of the twenty-first century, paradoxically, mirrors the Soviet anti-religious socialism of the twentieth century. Their common feature is a shameless instrumentalization of religion, with the consent of the latter.
The United States must apologize for treating blacks with contempt and compensate with reparations those American blacks who lived through racial segregation. But reparations for all black Americans will not erase the wealth gap between blacks and whites, nor improve the significant educational achievement gap rampant throughout the black communities in this country.
Slavery, Jim Crow, and distributive discrimination assaulted natural rights and the dignity of persons made in the image of God on which these rights are based. They leave behind wounds, the most central of which is the standing victory of injustice, the moral fact of injustice itself that persists in time unless it is repudiated. While constitutional amendments, legislation, and policies have countered and delegitimated these injustices, the lack of a formal apology and reparations has left them still standing.
That’s really what I want out of this whole project: for us to see that it’s all saying something, whether it’s a cheesy T-shirt, or a simple country church building, or a medieval cathedral. I want us to really pay attention and ask, “What is it saying? What is true and good and beautiful in what it’s saying, and what is not?”
Trump—and more broadly, the style of politics he represents—did not rise to power on the shoulders of the religious right, but rather the post-religious right. Indeed, his presidency was made possible by the very process of secularization that the religious right has long sought to combat.
Modern life in the United States is atomizing, lonely, and hard on family bonds. Improving the housing stock would help alleviate these challenges.
Social capital has been studied by a variety of scholars across the political spectrum for decades now. But one area that deserves more focus from policymakers is the crucial formation we receive in earliest years of life, ages zero to three. As attachment theory suggests, the care and support we receive—or don’t receive—during these years play a vital role in our ability to attain and preserve social capital throughout our lives.