We must keep on trying to solve problems, one by one, stage by stage, if not on the basis of confidence and cooperation, at least on that of mutual toleration and self-interest.

Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged but in the zeal for their intellectual and moral improvement as well as for their material well-being. . . True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors… He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven… something quite different from an inconsistent and impotent humanitarianism.

Instead of sitting down satisfied with the efforts we have already made, which is the wish of our enemies, the necessity of the times, more than ever, calls for our utmost circumspection, deliberation, fortitude, and perseverance.

It is more dangerous that even a guilty person should be punished without the forms of law than that he should escape.

Man [is] a rational animal, endowed by nature with rights, and with an innate sense of justice; and... he [can] be restrained from wrong and protected in right, by moderate powers, confided to persons of his own choice, and held to their duties by dependence on his own will.

If we are fools enough to remain at the mercy of the people who want to sell us happiness, it will be impossible for us ever to be content with anything. How would they profit if we became content? We would no longer need their new product. The last thing the salesman wants is for the buyer to become content. You are of no use in our affluent society unless you are always just about to grasp what you never have. The Greeks were not as smart as we are. In their primitive way they put Tantalus in hell. Madison Avenue, on the contrary, would convince us that Tantalus is in heaven.

The problem of evil assumes the existence of a world-purpose. What, we are really asking, is the purpose of suffering? It seems purposeless. Our question of the why of evil assumes the view that the world has a purpose, and what we want to know is how suffering fits into and advances this purpose. The modern view is that suffering has no purpose because nothing that happens has any purpose: the world is run by causes, not by purposes.