Justice is a habit (habitus), whereby a man renders to each one his due with constant and perpetual will.

... the greatest menace to our capacity for contemplation is the incessant fabrication of tawdry empty stimuli which kill the receptivity of the soul.

The essence of leisure is not to assure that we may function smoothly but rather to assure that we, embedded in our social function, are enabled to remain fully human.

To celebrate a festival means: to live out, for some special occasion and in an uncommon manner, the universal assent to the world as a whole.

Now the code of life of the High Middle Ages said something entirely opposite to this: that it was precisely lack of leisure, an inability to be at leisure, that went together with idleness; that the restlessness of work-for-work's sake arose from nothing other than idleness. There is a curious connection in the fact that the restlessness of a self-destructive work-fanatacism should take its rise from the absence of a will to accomplish something.

The delight we take in our senses is an implicit desire to know the ultimate reason for things, the highest cause. The desire for wisdom that philosophy etymologically is is a desire for the highest or divine causes. Philosophy culminates in theology. All other knowledge contains the seeds of contemplation of the divine.

If God really became incarnate, and if His Incarnation can with justice compel man to change his life,then we have no alternative but to conceive of this Incarnation as something which is still present and which will remain present for all future time. ... What happens in the liturgical celebration of the Eucharist is something for which all religions of mankind have exressed longing, dimly sensed was coming, and as a rule even prefigured- the physical presence of the divine Logos made man, and the presence of his sacrificial death, in the midst of the congregation celebrating the mysteries.