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Thus Christian humanism is as indispensable to the Christian way of life as Christian ethics and a Christian sociology.
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.
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 present age has seen a great slump in humanist values.
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.
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.
The greatest obstacle to international understanding is the barrier of language.
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.
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.
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.
Moreover, behind this vague tendency to treat religion as a side issue in modern life, there exists a strong body of opinion that is actively hostile to Christianity and that regards the destruction of positive religion as absolutely necessary to the advance of modern culture.
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.
Man can know his world without falling back on revelation; he can live his life without feeling his utter dependence on supernatural powers.
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