Why is the Armenia-Azerbaijan conflict still considered “frozen”? Simply put, the conflict’s continuation is in Russia’s interests.

Seventy-five years ago, Reinhold Niebuhr wrote this article reflecting on the martyrdom of Dietrich Bonhoeffer.

The conquest mentality that has shaped the Turkish government’s Hagia Sophia policy and rhetoric not only puts the sacred heritage of Turkey’s religious minorities at risk, but also threatens their lives.

This article by Gerald Monsman from 75 years ago, originally titled “Reflections on Sovereignty,” addresses whether the United States should cooperate with other countries for the global good.

Here’s my interview with George Mason University political scientist Colin Dueck about the “new traditionalists” who are reshaping American conservatism,…

A Palestinian Christian educator, Khalil Sakakini (1887 – 1953) advocated for Arab nationalism and secularism in Palestine, even though his fellow Palestinians harassed him for his faith.

Abraham Kuyper unquestionably had his failures and his blind spots. But he also labored to find balanced and faithful Christian realist positions on international affairs. We would do well to imitate those principles today.

We have an introductory, if provisional, picture of anti-Revolutionary foreign policy and Abraham Kuyper’s platform coming into the highest political office in the Netherlands in the early twentieth century. How did this platform fair? What “necessary adjustments” (as Kuyper called them) did he need to make between his Calvinistic international theory and the actual work of foreign policy?

While much has been made of Abraham Kuyper’s Calvinistic contributions to domestic political theory, very little (in English) has been said of his foreign policy.