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.
Man can know his world without falling back on revelation; he can live his life without feeling his utter dependence on supernatural powers.
Reason lives on the systematization of the past, but Faith is the promise of the future.
Humanism and Divinity are as complementary to one another in theorder of culture, as are Nature and Grace in the order of being.
American literature has never been content to be just one among the many literatures of the Western World. It has always aspired to be the literature not only of a new continent but of a New World.
No doubt Western civilization has in the past been full of wars and revolutions, and the national elements in our culture, even when they were ignored, always provided an unconscious driving force of passion and aggressive self-assertion.
It is clear that this essential Christian doctrine gives a new value to human nature, to human history and to human life which is not to be found in the other great oriental religions.
It is impossible for us to understand the Church if we regard her as subject to the limitations of human culture. For she is essentially a supernatural organism which transcends human cultures and transforms them to her own ends.
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.
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.