In The Vanishing American Adult, the Nebraska senator Ben Sasse diagnoses a general cultural malaise besetting today’s young people, and attributes it primarily to changes in attitudes toward education and child-rearing. Sasse’s prescriptions for remedying this situation involve, above all, giving children duties. In his review, the rabbi and Jewish theologian Shalom Carmy—drawing on the writings of Søren Kierkegaard—examines just how religion fits into the book’s argument:

Sasse makes no secret of his Christian commitment. In The Vanishing American Adult, this comes out primarily in his advocacy of an Augustinian view of human nature: children do not become ethical adults without vigorous training. Sasse contrasts this view with the dominant philosophy of education traced (perhaps a bit too simplistically) to John Dewey.

This is right. But to my mind . . . young people need more than tasks, projects, and assignments. They need to see that duty has, [in Kierkegaard’s words], “eternal validity.”

Children may not understand all of this naturally. Duties are onerous, at least part of the time. Yet children can be taught, or rather brought to understand, that doing a task well and taking responsibility for it begets joy, even happiness, as some of Sasse’s illustrations show. We can teach, by precept and example, that this is the foundation for adulthood.

The relation of this moral sense to religion is complex. In Kierkegaard’s writings, [it] belongs to the ethical stage rather than the religious. But the ethical orientation is open to the religious. For Kierkegaard, the road from ethical responsibility to religion characteristically runs through guilt and repentance. There is a great deal of truth in this. But there is an affirmative side as well. Learning to take joy in God’s commandments, participating in acts of kindness, in prayer and thanksgiving, and in religious study, prepare young hearts to savor the “eternal validity” of duty’s adult demands. Those of us who know this indeed have something to be thankful for.

While conventional wisdom in the Western press believes that the war with Hamas has left Jerusalem more isolated and scuttled chances of expanding the Abraham Accords, Gabriel Scheinmann points to a very different reality. He begins with Iran’s massive drone and missile attack on Israel last month, and the coalition that helped defend against it:

America’s Arab allies had, in various ways, provided intelligence and allowed U.S. and Israeli planes to operate in their airspace. Jordan, which has been vociferously attacking Israel’s conduct in Gaza for months, even publicly acknowledged that it shot down incoming Iranian projectiles. When the chips were down, the Arab coalition held and made clear where they stood in the broader Iranian war on Israel.

The successful batting away of the Iranian air assault also engendered awe in Israel’s air-defense capabilities, which have performed marvelously throughout the war. . . . Israel’s response to the Iranian night of missiles should give further courage to Saudi Arabia to codify its alignment. Israel . . . telegraphed clearly to Tehran that it could hit precise targets without its aircraft being endangered and that the threshold of a direct Israeli strike on Iranian nuclear or other sites had been breached.

The entire episode demonstrated that Israel can both hit Iranian sites and defend against an Iranian response. At a time when the United States is focused on de-escalation and restraint, Riyadh could see quite clearly that only Israel has both the capability and the will to deal with the Iranian threat.

It is impossible to know whether the renewed U.S.-Saudi-Israel negotiations will lead to a normalization deal in the immediate months ahead. . . . Regardless of the status of this deal, [however], or how difficult the war in Gaza may appear, America’s Arab allies have now become Israel’s.