The God of Exodus is the God of history and of political liberation more than he is the God of nature.

Charity is today a 'political charity.'. . . it means the transformation of a society structured to benefit a few who appropriate to themselves the value of the work of others. This transformation ought to be directed toward a radical change in the foundation of society, that is, the private ownership of the means of production.

Christendom is not primarily a mental construct. It is above all a fact, indeed the longest historical experience the Church has had. Hence the deep impact it has made on its life and thought.

If I define my neighbor as the one I must go out to look for, on the highways and byways, in the factories and slums, on the farms and in the mines, then my world changes.

[Neighbor is] not he whom I find in my path, but rather he in whose path I place myself, he whom I approach and actively seek.

Reason has, especially today, many other manifestations than philosophical ones.

There are not two histories, one profane and one sacred, 'juxtaposed' or 'closely linked.' Rather there is only one human destiny.