A double issue of New Polity Magazine on Man and Woman.

• Marc Barnes speculates on Adam’s rib.

• P. G. Wodehouse gives a good example of what love is like.

• Margaret Harper McCarthy blames feminism.

• Rocco Buttiglione weaves together Wojtyła, Freud, and Stein.

• Slavoj Zizek praises Christian resistance.

• D. C. Schindler dares to make a real argument about sex.

• Michael Hanby describes the totalitarianism of possibility. 

• Maria Brandell wants women to work.

• Christopher Dawson predicts our present.

• Michael Rogers loves the tradition. 

• With Reviews of Marry Harrington, László Földényi, and the Book of Tobit

An issue of New Polity Magazine on The Critique of America.

• Reuben Slife on America and the Structures of Sin.

• David L. Schindler on America’s Atheism.

• Michael Hanby on the American “People.”

• Michael Higgins on Freedom in Aquinas

• Joshua May on Corporate Sports.

• John Byron Kuhner on Thomas Cole and Contemplation.

• With a review by Maria Brandell and more.

A double issue of New Polity Magazine on Artificial Intelligence.

• Andrew Willard Jones on the Humane and the Technocratic.

• Matthew Crawford on Losing Ourselves in AI.

• Paul Kingsnorth on Our Unsettling.

• Slavoj Žižek on the Death of the Internet.

• Michael Hanby on the Abolition of Intelligence.

• Mâinile Strigoilor on the AI Bubble.

• D. C. Schindler on the Essential Duplicity of AI.

• Alex Denley on the Technocratic Paradigm.

• Paul Denley on AlphaGo vs Lee Sedol.

• Michael Boland on Descartes’ Automaton daughter.

• Ronald Klingler on our AI future.

• With poetry by James Donald Forbes McCann

• And, a short story by Joseph Patrick.

• Lorenzo Albacete says that “the new evangelization” is either understood as man’s “struggle for liberation” or it is not understood at all.

• Rocco Buttiglione says that Our Lady of Guadalupe is either understood as God’s covenant with the new world or she is not understood at all.

• Alberto Methol Ferré says that “the world” which the Church converts is either understood as “the peoples” or it is not understood at all.

• Marc Barnes says that godparentage is either understood as a popular lay theology of baptism or it is not understood at all.

• Andrew Tolkmith says: you know a people by what they sing.

Marc Barnes thinks he can heal people by touching them.

Slavoj Žižek thinks love ought to be commanded.

Juan José Arreola thinks he can shrink that camel.

John Byron Kuhner thinks about a participatory soteriology.

Columba Silva thinks we should turn the street lights off.

Jamie Nugent thinks we should stop eating sawdust.

Georges Bernanos thinks Christians aren't very impressive. 

• Marc Barnes walks into a door.

• Elizabeth Anscombe kicks herself.

• Rusty Reno rages against the machine.

• Margaret Harper McCarthy discriminates on the basis of sex.

• James Donald Forbes McCann busts a rhyme.

• Sean Doyle considers the babe unborn.

• Michael Taylor loses faith in bioethics.

• John Kuhner reviews J. D. Vance.

• Marc Barnes takes issue with homoeroticism and the stock market.

• Søren Kierkegaard on becoming contemporary with Christ.

• Alejandro Terán Somohano on Antoni Gaudí's perfection of the Gothic.

• Daniel Fitzpatrick on the politics of the sabbath day.

• John Byron Kuhner forgives Wendell Berry.

• Ryan Budd on listening to God.

• Marc Barnes on mowing the grass.

• Alex Denley against Bronze Age Pervert's reading of Plato.

• Stephen Quilley on the impossibility of a modern ecological movement.

• Adam Sandonato reviews Russell Kirk.

• St. Thomas on deficient males

• Gertrud von Le Fort on woman in the work of redemption

• Ivan Illich on the end of gender and the invention of sex

• D. C. Schindler against the Thomists

• Christopher Lasch on suburbia

• Silvia Federici on the violent transition from feudalism to mercantilism

• St. Augustine in defense of sheltering criminals

• Michel Foucault on why prison produces delinquents

• A Deputy Sheriff against more policing

• Matthew Dal Santo on the coronation of Charles III

• James Wood on de Lubac’s political theology

• Matthew Scarince on the pagan structure of the modern state

• With reviews of Matthew Crawford, Patrick Deneen, and Joseph Epstein  

Anyone who subscribed before August 1 will receive this issue as part of their subscription.

• Thomas Storck on what St. John Paul II says about speculation 

• Michael Humpherys against what we said about shareholding

• Marc Barnes against what Michael Humpherys says we said about shareholding

• John Medaille with some recommendations for alleviating the evils of shareholding 

• Andrew Willard Jones against the Hobbesian tradition

• Michael Higgins on the metaphysics of dystopia 

• Christopher Dawson on the bourgeois society

• Thomas Aquinas on buying low and selling high

• Jacob Imam glosses Rumplestiltskin

• With reviews of Undset, Scruton, Rivera, and more  

Anyone who subscribes before May 1 will receive this issue as part of their subscription.

• Aidan Nichols on Ratzinger’s vision for social renewal

• Tracey Rowland on Ratzinger’s idea of Europe

• Marc Barnes on transgenderism’s First Woman problem

• Fyodor Dostoevsky on integralism

• Joshua Hren on Georges Bernanos

• Jacob Imam on gold

• St. Bernard of Clairvaux on bidding glory adieu

Issue 3.3 is being printed and will likely ship in late October.

• Michael Hanby against postliberalism

• Colin Miller on the parish as the center of the new polity

• Reuben Slife on conscience as our last hope

• Maria Brandell on becoming useless

• Adam Sandonato on Vermeule

• Marc Barnes and Andrew Jones on the errors of Carl Schmitt

• D. C. Schindler argues integralism isn’t Catholic enough

• Peter L. P. Simpson on liberalism as theocracy

• Gregory Froelich on the various senses of “bonum commune” in Aquinas

• Louis de Bonald’s 1810 response to The Wealth of Nations (with a new introduction by translator Christopher Blum)

• Andrew Willard Jones on the weakness of late liberalism

• Pater Edmund Waldstein’s defense of Integralism

• Michael Hanby against Catholic America

• Peter Leithart on the biblical unity of Church and State

• Jonathan Culbreath in defense of the modern state

The whole catalogue of New Polity Magazine available for order (15 copies in total). Includes the following Issues: 2.1, 2.2, 2.4, 3.3, 4.1, 4.2, 4.3, 4.4, 5.2, 5.3, 5.4, 6.1, 6.2/3, 6.4, 7.1/2.

Does not include sold out back issues. Sold out issues: 1.1, 1.2, 1.3, 2.3 3.1, 3.2, 3.4, 5.1.

Individual magazines are normally sold for $20. The bundle comes at a 30% discount ($14 per).

What does it mean to be holy in America?

America in the Mystery of Christ and the Church brings together Schindler’s key writings on American culture, presenting his profound and multi-faceted thought in full. It contains a complete chronology-bibliography of his works on America and of the debate with Neuhaus, Novak, and Weigel. In addition, an extensive, original Critical Introduction gives a synthesis of his thought, with special attention to the theme of holiness and to the easily-overlooked positivity of his pursuit: to purify, in Christ, the uniqueness and gifts of the United States.

Liberalism is on the defensive. Political discussion is shifting from “what’s wrong with liberalism” to “what’s true about politics”—to the question of what exactly must displace liberalism. But the answer to this question must not be another mere policy prescription. Rather, liberalism’s vision of the world must be replaced by another: by a broader one that can explain liberalism but cannot be explained by it.

In The Politics of the Real, D. C. Schindler takes us to the definitive metaphysical roots of liberal politics: the modern reversal of the priority of act over potency; the modern privileging of empty possibility over flourishing perfection. This reversal is the root of liberal error—and re-prioritizing act is the basis for any genuine alternative.

Schindler shows that liberalism is wrong, not because it has simply “relegated God to the private,” but because it has inverted the world: giving us power (ability to do) without authority (witness to the truth), creating thereby a closed, necessarily totalitarian, horizon. Here, nothing else can be done with the transcendent God but to find a quiet little place to keep him, harmless and out of the way. When we let God out, a cosmic hierarchy of act—of participation in Being Himself—explodes into view. And this changes everything. A true postliberalism moves politics back into a cosmos that is itself analogically ordered to participation in the life of God. With The Politics of the Real, Schindler has profoundly advanced the postliberal conversation. 

In the 20th century, a movement of priests and laypeople sought to find a way past the clash of ideologies that wracked Latin America. They found a solution in Latin America itself, which was born out of the conflict between Europeans and natives when, with the appearance of the Virgin Mary at Guadalupe, the grace of God forged one, new people out of strangers and enemies.

This movement—called “theology of peoples”—focuses on the reality known as “a people.” Every human person belongs to a people. And every people has a “world”: the way it makes sense out of life, work, love, and the uncertain future.

In this book, Rocco Buttiglione ranges through history and philosophy to shed light on this key dimension of life. How, through our peoples, do we find meaning? How does Christianity help a people’s “world” develop and grow? And how can peoples shape history, not merely have history happen to them? 

This is a reflection on the significance of the contemporary upsurge of populism around the globe and on the proper Christian response. Our modern world—rich and powerful, yes, but ever more systematized, uniform, lonely, and unfree—need not be the last word. With “theology of peoples,” a way opens to a truer peace: to a new and different modernity, founded on the transcendent human spirit.

The Church sees the world as God’s good and harmonious Creation, a primordial peace. As Europe began to abandon the Church in the early modern period, it left this vision behind. The new societies it built presupposed primordial competition and fear instead. Order could be secured only by centralized, monopolized power that recognized no higher authority. Theorists of the time called this new conception of power “sovereignty” and the new Leviathan government it required “the state.”

For centuries now, we have lived in systems like this as fish live in water. We use “the state” as a simple synonym for “government,” and even Christians are tempted to take the logic of sovereignty for the way the world is. But the Church has never ceased to preach “subsidiarity”: real, natural distribution of power. She has never ceased to preach the goodness of Creation—or the reality of grace, renewing bonds of love.

In his acclaimed book Before Church and State, Andrew Willard Jones revealed that society in the High Middle Ages was a striving toward liberation by grace, which led to subsidiarity. In The Church Against the State, he argues that this uniquely Christian political form is still with us, present in our love, our courage, and in all that is noble within us, brought to new life through the Church. By grace, we are liberated to live at home and at peace in a limitless, surprising world: a world in which every action, every relationship, and every institution is open to the heavens.

In The Two Cities: A History of Christian Politics, Andrew Willard Jones rewrites the political history of the West with a new plot, a plot in which Christianity is true, in which human history is Church history.

The Two Cities moves through the rise and fall of empires; cycles of corruption and reform; the rise and fall of Christendom; the emergence of new political forms, such as the modern state, and new political ideologies, such as liberalism and socialism; through the horrible destruction of modern warfare; and on to the plight of contemporary Christians. These movements of history are all considered in light of their orientation toward or away from God.

The Two Cities advances a theory of Christian politics that is both an explanation of secular politics and a proposal for Christians seeking to navigate today's most urgent political questions.

Before Church and State: A Study of Social Order in the Sacramental Kingdom of St. Louis IX by Andrew Willard Jones explores in great detail the “problem of Church and State” in thirteenth-century France. It argues that while the spiritual and temporal powers existed, they were not parallel structures attempting to govern the same social space in a contest over sovereignty.Rather, the spiritual and the temporal powers were wrapped up together in a differentiated and sacramental world, and both included the other as aspects of their very identity. The realm was governed not by proto-absolutist institutions, but rather by networks of friends that cut across lay/clerical lines. Ultimately, the king’s “fullness of power” and the papacy’s “fullness of power” came together to govern a single social order.

Before Church and State reconstructs this social order through a detailed examination of the documentary evidence, arguing that the order was fundamentally sacramental and that it was ultimately congruent with contemporary incarnational and trinitarian theologies and the notions of proper order that they supported.