No one doubts that pure libertarianism is simple, but that's just why it remains on the ideological fringe - because it boils down the most difficult questions in human affairs to a simple equation, a What Would the Market Do bumper sticker.

Every Christian in every time and place is going to be tempted by certain forms of heresy. I'm sure I'm tempted by my own.

The idea of universal human rights may not seem as weird to some people as the idea of a personal God, but it is still a metaphysical idea that liberalism, at least as we know it, couldn't really survive without.

The idea of a post-religious society is a fantasy, ultimately. Human beings are, by nature, religious in various ways.

The fact that institutional churches have gone into decline doesn't mean that we're going to enter some purely secular age. Secular people need to be aware of that.

It's not always clear where a healthy patriotism shades into a dangerous nationalism.

I think that secular liberals need to recognize that they are still, often, hanging their worldview on what are metaphysical ideas.

One of the things I try to do is take seriously some of the forms of American religion that people consider to be shallow and try and figure out why they have such a strong appeal and tease out the theology they actually represent.

What replaces Christianity isn't going to be Richard Dawkins, Christopher Hitchens, and so on. It's going to be something else and something secular people may not like very much.

The thinking person's case for Romney, murmured by many of his backers, amounts to this: Vote for Mitt, you know he doesn't believe a word he says.

It's just silly to look at the incredibly steep decline in the mainline and the clear institutional weakening of Catholicism in the 1960s and 70s and pretend that something really big didn't change then. It did change. There really was a significant institutional decline.

Many things about American life, that even secular people consider good, have flowed from the presence of a robust, resilient institutional Christianity.

I think it is fair, in a way, to describe certain forms of Marxism, for instance, as the secular equivalent of a religion. But, I think the same is true, to a certain extent, of secular liberalism as well.

You start reading C.S. Lewis, then you’re reading G.K. Chesterton, then you’re a Catholic.

I think it is very clear that, though great difference remained, evangelicals moved closer to Catholics, mainline Protestants and evangelical Protestants moved closer together, and this convergence coincided with greater institutional strength for all the Christian churches than, for the most part, you see today.

Every young writer, I imagine, has their first intellectual magazine, whose essays and articles are devoured all the more greedily for being slightly over one's head. Mine was First Things.