“What causes love, since it is a passion, is its object; and since it is a sort of affinity or agreement with the object, what causes love is the goodness or agreeableness of that object. Evil can only be loved because it seems good, because being partially good it is perceived as wholly so. And the beautiful is a form of the good: if something is agreeable in general we call it good, and if the perception of it is agreeable we call it beautiful. But goodness must be known before it can become the object of love, so knowledge itself can be said to cause love. Knowing is an activity of reason, which abstracts from things and then makes connections between them, needing to know each part and property and power of things if it is to know them perfectly. But loving is an appetite for things as they stand, and to love perfectly we need only love them as they are perceived to exist in themselves.”

“What causes love, since it is a passion, is its object; and since it is a sort of affinity or agreement with the object, what causes love is the goodness or agreeableness of that object. Evil can only be loved because it seems good, because being partially good it is perceived as wholly so. And the beautiful is a form of the good: if something is agreeable in general we call it good, and if the perception of it is agreeable we call it beautiful. But goodness must be known before it can become the object of love, so knowledge itself can be said to cause love. Knowing is an activity of reason, which abstracts from things and then makes connections between them, needing to know each part and property and power of things if it is to know them perfectly. But loving is an appetite for things as they stand, and to love perfectly we need only love them as they are perceived to exist in themselves.”

“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.”