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

The true makes of history are the spiritual men whom the world knew not, the unregarded agents of the creative action of the Spirit. The supreme instance of this-the key to the Christian understanding of history-is to be found in the Incarnation- the presence of the maker of the world in the world unknown to the world. ... The Incarnation is itself in a sense the divine fruit of history-of the fullness of time-and it finds its extension and completion in the historic life of the Church.

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.

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.

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 civilisation, not even that of ancient Greece, has ever undergone such a continuous and profound process of change as Western Europe has done during the last 900 years. It is impossible to explain this fact in purely economic terms by a materialistic interpretation of history. The principle of change has been a spiritual one and the progress of Western civilisation is intimately related to the dynamic ethos of Western Christianity, which has gradually made Western man conscious of his moral responsibility and his duty to change the world.

If man attempts to suppress the animal side of his nature by a sheer effort of conscious will, nature finds a hundred unexpected and unpleasant ways to take its revenge.