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We simply cannot ignore theology when looking at social problems. For Christians, the notion of sinful structures is based on the difficult but ultimately liberating admission that the existing social positions we occupy are often not in conformity with the order of God.
When we don’t teach young men how to be good men, that doesn’t erase their desire to prove themselves to their peers. It just leaves a vacuum in which “boys will be boys” style “locker room talk” and objectification of women can easily masquerade as manhood.
Mona Charen’s new book traces the history of the feminist movement, identifying when and how it went off the rails. According to Charen, contemporary feminists’ most serious problem is that nearly all of them have forgotten that “equal” does not have to mean “the same.”
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.
To faithfully apply the original public meaning of liberty protected by the Constitution—that is to say, to be a faithful originalist—one must acknowledge that both a contractarian view of individual liberty and a Whig view of the liberty to make laws were held by the founding generation.
We have the scientific data we need to understand the relationship that a woman’s ovulation has to her overall health, and that healthy ovulatory patterns are a prerequisite to being fertile. We also have the data to teach women to observe their biomarkers, to check whether they ovulate in any given cycle, and to teach doctors to diagnose and treat the underlying abnormalities these observations reveal. So why don’t we?
In conservation biology, a complex ecosystem whose health was slowly compromised over time can be revivified through a cascade of positive changes set in motion by reintroducing one of that system’s previous components. That’s exactly what today’s civil society needs, and conservative policymakers can help. We mustn’t shy away from using policy to achieve important ends—not just freedom, but the lessons, beliefs, and norms that make a free society succeed.
Our culture increasingly treats human bodies, sex, reproduction, and family structures as malleable to a radical degree. We need to recognize that the human body was chosen by God, in whose image and likeness we are made.
The alternative to the ideology of radical self-sufficiency is not reliance on the state, but the kind of community-based brotherly love and mutual aid that could be found even during midwestern American farmers’ darkest days. In the end, neither individuals nor governments, but communities, are the real vehicles for peace, harmony, and human flourishing.
This Friday, the Court will decide whether to review a case about an Indiana law that prohibits abortions performed solely because the unborn child has Down Syndrome or another disability. Regardless of our nation’s polarized views on the policy and politics of abortion, it is clear that our Constitution does not include a right to abort children merely because of disfavored characteristics.
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.
Reading recommendations from The Witherspoon Institute staff.
Though its practitioners may be well-intentioned, comprehensive sex education does not offer a solution to sexual exploitation. On the contrary, it is part of the problem, since it fails to develop students’ capacity to differentiate between genuine love and sexual exploitation.
The Catholic Church in the United States has been rocked by revelations that multiple bishops actively covered up sexual abuse cases. The time has come to take responsibility away from Church tribunals and diocesan bishops, even if that means changing canon law to create mandatory compliance mechanisms like those developed and enforced by for-profit corporations.