Can we hold to the truths of the Declaration of Independence—that we are endowed by our Creator with natural rights and that government derives its just powers from the consent of the governed—without undermining respect for those natural duties and natural relationships that do not depend on our consent?
What started as a rebellion against bourgeois conformity and oppressive technocracy ultimately ushered an age of triumphant individualism and economic globalization. The rediscovery of Marxism by the young rebels of the sixties started a long-term transformation of the left from advocate of the working class to political home of the professional elites. How did that happen?
The story of Sohrab Ahmari is one of extremes. By turns, he was a rebel, Iranian expat, an atheist, a bohemian dissident, an anti-Mormon provocateur, a communist, a lawyer, a teacher, a libertine, and finally, a Christian.
Capitalism is an amoral economic system. An amoral economic system or “the free market” cannot guide human beings and their behavior. On the contrary, the market must actively be guided and tamed in order to ensure that it benefits communities. Supporting community-based and community-oriented businesses is one important way to achieve this end.
Abortion cannot be allowed on economic, social, or racial grounds—to afford a higher standard of living, for the convenience of uncommitted relationships, or because a minority racial group is involved.
If the status quo is the end game for conservatives, then there can never be hope for a long-term political victory, only momentary setbacks to the progressive agenda. The victories of social progressivism have less to do with the ideology of the founding than the moral failure of men and women in every generation to stop evil from progressing.
To defeat the Modern Heresy, we must promote truth in the face of relativism, structures of justice and mercy in the face of those of power, traditional familial love in the face of “the modern family,” and the redemption of sinful lives in the face of a tolerant culture that seeks to do away with sin altogether.
Women visiting Iran for international sports and game tournaments should not have to wear an Islamic headcover to be eligible to compete. US athletes should not have to wear a political symbol to play soccer. Everyone should have the freedom to compete without garment coercion.
Our personal habits and our political culture are not unconnected. When personal debt is at an all-time high, it seems unreasonable to expect that thrift would somehow become a public virtue. If we do not act responsibly with the budgets of our own families, it seems unrealistic to expect fiscal responsibility from those who are entrusted with spending other people’s money.
How should Catholics understand the contradiction between the nineteenth-century papal teachings on integralism and the twentieth-century teaching of the Second Vatican Council? We follow the solution of John Paul II and Benedict XVI: we take both sets of teachings at face value, admit that they contradict each other, and explain that the earlier teachings were merely doctrina catholica, which are not absolutely binding and are thus subject to future change.
David Pinault’s new book provides a readable and scholarly comparison of Islam and Christianity. It is the fundamental question raised by Jesus himself (“But who do you say that I am?”) that divides Muslims and Christians. This candid book shows how we might improve interfaith dialogue by not shying away from difficult issues.
In politics, charity requires that we not assume the worst of those we disagree with politically, at least not without substantial proof. Charity is not some fuzzy feeling; it is the principle that motivates people to seek all of the facts about a situation prior to judgment.
You do not need a license to practice history. Instead, all you need to do is work hard, do research, go to the sources, make the past meaningful, and write in a way that attracts readers.
Researchers find an absence of regret in 97.5 percent of participants who continue a pregnancy in which the baby is “doomed to die.” With emphatic certainty, women report enhanced relationship with the baby, with themselves, and with family despite giving birth after lethal fetal diagnosis. Abortion does not have similar results.
According to Rémi Brague, the dialectic of modernity results in a paradox. Man is both the conquering lord of nature and a part of nature to be controlled. His well-being is the purpose of the modern project, which simultaneously places his distinct dignity in doubt.
If we are to correct the wayward course of contemporary democratic societies, we must preserve what is true and good and mitigate what is false and harmful in both liberalism and nationalism. We would do well to embrace core principles of the Anglo-American constitutional tradition—principles grounded in and sustained by the virtue of prudence.
A new nonprofit, Them Before Us, aims to defend children's rights in the family. We use story to highlight the true victims, and we critique all practices and policies that prioritize adult desires above children's rights.
The main dividing line between pro-life and pro-choice is not which side cares more about women, families, and their basic freedoms. It's how each group applies the scientific facts to determine what constitutes women's rights.
All people should be protected from harassment and harm, no matter how they identify. But we as a society must be allowed to reasonably act on the basis of sex when medical treatment, privacy, and safety are at stake. If “gender identity” becomes a protected class, women and children are the ones who will suffer most.
Thomas More’s Utopia suggests that a defense of property emphasizing material productivity, though valid, is inadequate. By probing classical reasons for and against private property, More goes deeper, addressing the objective needs of the human soul.
Good intentions are not enough. Pro-lifers need good arguments too. We should avoid the temptation to make these popular, emotionally compelling, but badly reasoned arguments against abortion.
If our pursuit of simplicity is not informed by the concept of Christian charity, focusing on mere minimalism will come up short. Too often, we cling to our “stuff” out of a desire for security. This failure to trust in God’s providence results in attachment to our earthly possessions that distracts us from more valuable eternal things: our faith and our duty to love and care for others.
Fr. Richard John Neuhaus got to the central question facing us: Is it true that postmodern liberal societies are incapable of sustaining the religious values without which they could not have been born, and without which they cannot long function? Neuhaus was unwilling to surrender to that proposition. Neither should we be.
We use cookies on our website to give you the most relevant experience by remembering your preferences and repeat visits. By clicking “Accept All”, you consent to the use of ALL the cookies. However, you may visit "Cookie Settings" to provide a controlled consent.
This website uses cookies to improve your experience while you navigate through the website. Out of these, the cookies that are categorized as necessary are stored on your browser as they are essential for the working of basic functionalities of the website. We also use third-party cookies that help us analyze and understand how you use this website. These cookies will be stored in your browser only with your consent. You also have the option to opt-out of these cookies. But opting out of some of these cookies may affect your browsing experience.
Necessary cookies are absolutely essential for the website to function properly. These cookies ensure basic functionalities and security features of the website, anonymously.
Cookie
Duration
Description
cookielawinfo-checkbox-analytics
11 months
This cookie is set by GDPR Cookie Consent plugin. The cookie is used to store the user consent for the cookies in the category "Analytics".
cookielawinfo-checkbox-functional
11 months
The cookie is set by GDPR cookie consent to record the user consent for the cookies in the category "Functional".
cookielawinfo-checkbox-necessary
11 months
This cookie is set by GDPR Cookie Consent plugin. The cookies is used to store the user consent for the cookies in the category "Necessary".
cookielawinfo-checkbox-others
11 months
This cookie is set by GDPR Cookie Consent plugin. The cookie is used to store the user consent for the cookies in the category "Other.
cookielawinfo-checkbox-performance
11 months
This cookie is set by GDPR Cookie Consent plugin. The cookie is used to store the user consent for the cookies in the category "Performance".
viewed_cookie_policy
11 months
The cookie is set by the GDPR Cookie Consent plugin and is used to store whether or not user has consented to the use of cookies. It does not store any personal data.
Functional cookies help to perform certain functionalities like sharing the content of the website on social media platforms, collect feedbacks, and other third-party features.
Performance cookies are used to understand and analyze the key performance indexes of the website which helps in delivering a better user experience for the visitors.
Analytical cookies are used to understand how visitors interact with the website. These cookies help provide information on metrics the number of visitors, bounce rate, traffic source, etc.
Advertisement cookies are used to provide visitors with relevant ads and marketing campaigns. These cookies track visitors across websites and collect information to provide customized ads.
