Thus Christian humanism is as indispensable to the Christian way of life as Christian ethics and a Christian sociology.

And so, today, if the state can no longer appeal to the old moral principles that belong to the Christian tradition, it will be forced to create a new official faith and new moral principles which will be binding on its citizens.

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.

Man can know his world without falling back on revelation; he can live his life without feeling his utter dependence on supernatural powers.

We have entered a new phase of culture - we may call it the Age of the Cinema - in which the most amazing perfection of scientific technique is being devoted to purely ephemeral objects, without any consideration of their ultimate justification. It seems as though a new society was arising which will acknowledge no hierarchy of values, no intellectual authority, and no social or religious tradition, but which will live for the moment in a chaos of pure sensation.

The moment that the state came into conflict with the higher power, the moment that it set itself up as an end in itself, it became identified with Augustine's earthly city and lost all claims to a higher sanction than the law of force and self-interest. Without justice, what is a great kingdom but a great robbery, magnum latrocinium?

Faith transcends reason because divine truth is not only higher, but also wider than the human mind, and the rationalist in his haste for premature simplification always tends to shut his eyes to one aspect of the truth and to seek a false harmony of thought by the sacrifice of an essential element of reality.