The outer is ordained for the sake of the inner; economic goods are instrumental--sicut quaedam adminicula, quibus adjuvanur ad tendendum in beatitudinum. ‘It is lawful to desire temporal blessings, not putting them in the first place, as though setting up our rest in them, but regarding them as aids the blessedness, inasmuch as they support our corporal life and serve as instruments for acts of virtue.’ Riches, as St. Antonino says, exist for man not man for riches.

All this self-styled spirituality, all these super-rational claims, if they are not rooted in charity, only lead in the end to animalism… If purity consists in a perfect abandonment to life according to the senses and the mechanism of the senses there is more of it in a brute beast than in a saint.

Social institutions assume a character which may almost be called sacramental, for they are the outward and imperfect expression of a supreme spiritual reality. Like the celestial order, of which it is the dim reflection, society is stable, because it is straining upwards.

What we need is not truths which will serve us, but a truth which we may serve.

A religious philosophy, unless it is frankly to abandon nine-tenths of conduct to the powers of darkness, cannot admit the doctrine of a world of business and economic relations self-sufficient and divorced from ethics and religion.

The contrast between nature and grace, between human appetites and interests and religion, is not absolute, but relative. It is a contrast of matter and the spirit informing it, of stages in a process, of preparation and fruition. Grace works on the unregenerate nature of man, not to destroy it, but to transform it. And what is true of the individual is true of society. An attempt is made to give it a new significance by relating it to the purpose of human life as known by revelation.