Quotes from Rod Dreher

The longer we remain isolated in a period of liberty, the harder it will be to find one another in a time of persecution.

The number one advice I give to my students is to be a culture creator, not a culture consumer," he continued. "You have to have time to create, and to create, you have to get rid of those things that steal your time. TV is the great time-stealer in American life.

I began to wonder what, exactly, mainstream conservatism was conserving. It dawned on me that some of the causes championed by my fellow conservatives—chiefly an uncritical enthusiasm for the market—can in some circumstances undermine the thing that I, as a traditionalist, considered the most important institution to conserve: the family. I

Developing the cognitive control that leads to a more contemplative Christian life is the key to living as free men and women in post-Christian America. The man whose desires are under the control of his reason is free. The man who does whatever occurs to him is a slave. Untold

Love is the only way we will make it through what is to come. Love is not romantic ectasy. It has to be a kind of love that has been honed and intensified through regular prayer, fasting, and repentance and, for many Christians, through receiving the holy sacraments. And it must be a love that has been refined through suffering. There is no other way.

But American Christians are going to have to come to terms with the brute fact that we live in a culture, one in which our beliefs make increasingly little sense. We speak a language that the world more and more either cannot hear or finds offensive to its ears.

The Baptists stood alone, but stand they did. If you have been discipled in a faith that takes seriously the Apostle Paul's words that to suffer for Christ is gain and are prepared, as the Orthodox Kaleda family was, to live with reduced expectations of worldly success, it becomes easier to stand for the truth.

The fact is, all education is directed to some end, and if parents don't make conscious decisions on what that end is, they are simply abdicating their role in setting the direction" of their children's lives.

It's no accident that every dictatorship always tries to break down the family, because it's in the family that you get the strength to be able to fight,

This kind of thing is why more and more Christian parents are concluding that they cannot afford to keep their children in public schools. Some tell themselves that their children need to remain there to be "salt and light" to the other kids. As popular culture continues its downward slide, however, this rationale begins to sound like a rationalization. It brings to mind a father who tosses his child into a whitewater river in the hopes that she'll save another drowning child.

We cannot hope to resist the coming soft totalitarianism if we do not have our spiritual lives in order. This is the message of Aleksandr Solzhenitsyn, the great anti-communist dissident, Nobel laureate, and Orthodox Christian. He believed the core of the crisis that created and sustained communism was not political but spiritual.

People long for God, and more of them than we might think are willing to accept the idea that getting close to him might be painful. The church needs to worry less about coddling our superficial tastes and impulses and more about giving us the whole truth.

Maybe they will just try to steer users into buying certain products and not others. But what happens when the products are politicians or ideologies? And how will people know when they are being manipulated?

The moment the Benedict Option becomes about anything other than communion with Christ and dwelling with our neighbors in love, it ceases to be Benedictine," he said. "It can't be a strategy for self-improvement or for saving the church or the world.

Nineteen Eighty-Four is not the novel that previews what's coming; it's rather Aldous Huxley's Brave New World. The contemporary social critic James Poulos calls this the "Pink Police State": an informal arrangement in which people will surrender political rights in exchange for guarantees of personal pleasure.

Faithful Christians must work for social justice, but can only do so in the context of fidelity to the full Christian moral and theological vision through which we understand the meaning of justice. Any social justice campaign that implies that the God of the Bible is an enemy of man and his happiness is fraudulent and must be rejected.

Jesus Christ promised that the gates of Hell would not prevail against His church, but He did not promise that Hell would not prevail against His church in the West. That depends on us, and the choices we make right here, right now.

The testimony of anti-communist dissidents is clear: Only in solidarity with others can we find the spiritual and communal strength to resist. The longer we remain isolated in a period of liberty, the harder it will be to find one another in a time of persecution. We must see in our brothers and sisters not a burden of obligation but the blessing of our own freedom from loneliness, suspicion, and defeat.

A few years ago, there was a popular stage play in London—you'll have to pardon me, but I'm quoting accurately—titled Shopping and F***ing. That's an apt description of the passions of our era, the goals most of us, liberal and conservative, aspire to. Democrats are the Party of Lust, Republicans the Party of Greed—both are individualist and materialist to the core.

The kind of Christians we will be in the time of testing depends on the kind of Christians we are today.

No Christian has the power to avoid suffering entirely. It is the human condition. What we do control is how we act in the face of it. Will we run from it and betray our Lord? Or will we accept it as a severe mercy? The choices we will make when put to the ultimate test depend on the choices we make today, in a time of peace.

How did people keep hold of reality under communist conditions? How do they know not only what to remember but how to remember it? The answer was to create distinct small communities—especially families and religious fellowships—in which it was possible both to speak truthfully and to embody truth.

I'm not denying that what you're going through is real. What I'm saying is that you need to decide what you believe about memories. They aren't who you are. They aren't who you have to be. Even if things like this keep happening, and they likely will, you have to decide how much you will internalize them.

perhaps the greatest poem ever written