“For every relationship involves two related terms. Sometimes relationships are not real in either term, but arise from the way we think of the terms: we think identity, for example, by thinking one thing twice over and relating it to itself; and occasionally we relate what exists to what does not exist, or generate purely logical relations like that of genus to species. Sometimes relationships are real in both terms: grounded in the quantity of both, in the case of relationships like big/small or double/half, or in their activity and passivity, in the case of causal relationships, like mover-moved and father/son. Sometimes relationships are real in only one of the terms, with the other merely thought of as related [reciprocally] to that one; and this happens whenever the two terms exist at different levels. Thus seeing and understanding really relates us to things, but being seen and understood by us is not something real in the things; and similarly a pillar to the right of us does not itself have a left and a right.”

“For every relationship involves two related terms. Sometimes relationships are not real in either term, but arise from the way we think of the terms: we think identity, for example, by thinking one thing twice over and relating it to itself; and occasionally we relate what exists to what does not exist, or generate purely logical relations like that of genus to species. Sometimes relationships are real in both terms: grounded in the quantity of both, in the case of relationships like big/small or double/half, or in their activity and passivity, in the case of causal relationships, like mover-moved and father/son. Sometimes relationships are real in only one of the terms, with the other merely thought of as related [reciprocally] to that one; and this happens whenever the two terms exist at different levels. Thus seeing and understanding really relates us to things, but being seen and understood by us is not something real in the things; and similarly a pillar to the right of us does not itself have a left and a right.”

“The attempt to understand morality in the legalistic terms of a natural law is ancient but is now mostly associated with the formulation given it by Thomas Aquinas in the late thirteenth century. All earlier natural law is commonly seen as leading up to Aquinas’s paradigmatic version, whereas later natural law is understood as deriving from it.”

“The main danger is that of supposing that the thing to do is get a mind on the scale of Thomas (Aquinas)’s into your head, a task of compression that will be achieved only at your head’s peril. The only safe thing to do is to find a way of getting your mind into his, wherein yours has room to expand and grow, and explore the worlds his contains.”

“If grass grows and withers, it can only mean that it is part of a greater thing, which is even more real; not that the grass is less real than it looks. St. Thomas (Aquinas) has a really logical right to say, in the words of the modern mystic, A. E.: "I begin by the grass to be bound again to the Lord.”

“To one who has faith, no explanation is necessary. To one without faith, no explanation is possible.”

“There is nothing on this earth more to be prized than true friendship.”

“Hold firmly that our faith is identical with that of the ancients. Deny this, and you dissolve the unity of the Church.”

“The principal act of courage is to endure and withstand dangers doggedly rather than to attack them.”

“We can't have full knowledge all at once. We must start by believing then afterwards we may be led on to master the evidence for ourselves.”

“Wonder is the desire for knowledge.”

“The knowledge of God is the cause of things. For the knowledge of God is to all creatures what the knowledge of the artificer is to things made by his art.”