“To be deep in history is to cease to be a Protestant.”

Canto I, Stanza 20.
The Castle of Indolence (1748)

Introductory
The Grammar of Science (1900)

An Almanac of Liberty (1954), p. 107
Other speeches and writings

Meditations on the Sacraments (1977), Introduction, p. xi.
Context: Grace is everywhere as an active orientation of all created reality toward God, though God does not owe it to any creature to give it this special orientation. Grace does not happen in isolated instances here and there in an otherwise profane and graceless world. It is legitimate, of course, to speak of grace-events which occur at discrete points in space and time. But then what we are really talking about is the existential and historical acceptance of this grace by human freedom. … Grace itself … is everywhere and always, even though a human being's freedom can sinfully say no to it, just as a human being's freedoms can protest against humankind itself. This immanence of grace in the conscious world always and everywhere does not take away the gratuity of grace, because God's immediacy out of self-giving love is not something anyone can claim as his or her due. The immanence of grace always and everywhere does not make salvation history cease to be history, because history is the acceptance of grace by the historical freedom of human beings and the history of spirit coming ever more to itself in grace.

The New Divinity (1964)
Context: Human potentialities constitute the world's greatest resource, but at the moment only a tiny fraction of them is being realized. The possibility of tapping and directing these vast resources of human possibility provide the religion of the future with a powerful long-term motive. An equally powerful short-term motive is to ensure the fullest possible development and flowering of individual personalities. In developing a full, deep and rich personality the individual ceases to be a mere cog or cipher, and makes his own particular contribution to evolutionary fulfilment.

"A Poem of Difficult Hope"
What Are People For? (1990)

How Should We Then Live : The Rise and Decline of Western Thought and Culture (1976), p. 246
Context: History indicates that at a certain point of economic breakdown people cease being concerned with individual liberties and are ready to accept regimentation. The danger is obviously even greater when the two main values so many people have are personal peace and affluence.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 95 -->
Context: The discussion of the game of marbles seems to have led us into rather deep waters. But in the eyes of children the history of the game of marbles has quite as much importance as the history of religion or of forms of government. It Is a history, moreover, that is magnificently spontaneous; and it was therefore perhaps not entirely useless to seek to throw light on the child's judgment of moral value by a preliminary study of the social behaviour of children amongst themselves.

Speech to the National Corporative Council (November 14, 1933), in A Primer of Italian Fascism, edited/translated by Jeffrey T. Schnapp (2000) p.163.
1930s