The chief safeguard of personal freedom in a democratic society is the anarchy and disorder of capitalist individualism.
Unlike other peoples the United States found their origin in a deliberate act of corporate self-assertion, and ever since the Revolution every little American has been taught to associate himself personally with this creative act.
The modern dilemma is essentially a spiritual one, and every one of its main aspects, moral, political and scientific, brings us back to the need of a religious solution.
Thus Christian humanism is as indispensable to the Christian way of life as Christian ethics and a Christian sociology.
The sublimated idealism of the Enlightenment, the spirit of the League of Nations and of the United Nations Charter have not proved strong enough to control the aggressive dynamism of nationalism.
The Church as a divine society possess an internal principle of life which is capable of assimilating the most diverse materials and imprinting her own image upon them.
Yet humanitarianism is not a purely Christian movement any more than it is a purely humanist one.
It is true that Christianity is not bound up with any particular race or culture. It is neither of the East or of the West, but has a universal mission to the human race as a whole.
Man is a means and not an end, and he is a means to economic or political ends which are not really ends in themselves but means to other ends which in their turn are means and so ad infinitum.
The intercourse between the Mediterranean and the North or between the Atlantic and Central Europe was never purely economic or political; it also meant the exchange of knowledge and ideas and the influence of social institutions and artistic and literary forms.
No society lies nearer to the cyclonic path of the forces of world change than the United States, and few societies are more intellectually aware of the nature of the issues that have to be faced.
This freedom of political discussion on the highest level is something which Western civilization has in common with that of classical antiquity, but with no other.
Every society rests in the last resort on the recognition of common principles and common ideals, and if it makes no moral or spiritual appeal to the loyalty of its members, it must inevitably fall to pieces.
Natural Theology says not only look up and look out-it also says look down and look in, and you will find the proofs of the reality of God in the depth of your own nature.
It is essential to realize that the Christian community in the past was not a pious ideal, but a juridical fact which underlay the social organization of Western culture.
The difference between God and the rational animal is far greater than that between man and the insect world, and it is inconceivable that the human intelligence can understand the process of divine revelation, even though he is the recipient of it.
No culture is so primitive that it is entirely determined by the natural influences of environment and economic function, nor yet any is so advanced that it is not conditioned by these influences.
No less important than the ideal of martyrdom was that of virginity, which also goes back to the first age of the Church. Indeed the two ideals were associated – first by the cult of virgin martyrs, like St. Agnes, which was so popular, and secondly by the idea that virginity was a kind of living martyrdom, a witness to the power of the faith to transcend human weakness.
For the immense extension of the scale of education and its ramification into a hundred specialisms and technical disciplines has left the state as the only unifying element in the whole system. In the past the traditional system of classical education provided a commo intellectual background and a common scale of values which transcended national and political frontiers and formed the European or Western republic of letters of which every scholar was a citizen.
There is in human nature a hunger and a thirst for the transcendent and the divine which cannot be satisfied with anything less than God.
If we look at the world today in isolation from the past and the future, the forces of secularism may seem triumphant. This, however, is but a moment in the life of humanity, and it does not possess the promise of stability and permanence.