“Jesus Christ has not come to establish social justice any more than he has come to establish the power of the state or the reign of money or art. Jesus Christ has come to save men, and all that matters is that men may come to know him. We are adept at finding reasons—good theological, political, or practical reasons, for camouflaging this. But the real reason is that we let ourselves be impressed and dominated by the forces of the world, by the press, by public opinion, by the political game, by appeals to justice, liberty, peace, the poverty of the third world, and the Christian civilization of the west, all of which play on our inclinations and weaknesses. Modern protestants are in the main prepared to be all things to all men, like St. Paul, but unfortunately this is not in order that they may save some but in order that they may be like all men.”

"Defeating Darwinism in Our Culture" panel discussion, National Religious Broadcasters meeting, Anaheim, 2000-02-06, as quoted in [2006, Why Darwin matters: the case against intelligent design, Michael, Shermer, New York, Times Books, 978-0-8050-8306-4, [QH366.2.S494, 2006], 2006041243]
2000s

Statement co-authored with Joseph Fort Newton and Charles E. Jefferson, edited by Charles Steltzle, as quoted in The American Scrap Book (1928), p. 15; also in Yearbook of American & Canadian Churches (1930), p. 85

American Diplomacy (1951), World War I
Context: There are certain sad appreciations we have to come to about human nature on the basis of these recent wars. One of them is that suffering does not always make men better. Another is that people are not always more reasonable than governments; that public opinion, or what passes for public opinion, is not invariably a moderating force in the jungle of politics. It may be true, and I suspect it is, that the mass of people everywhere are normally peace-loving and would accept many restraints and sacrifices in preference to the monstrous calamities of war. But I also suspect that what purports to be public opinion in most countries that consider themselves to have popular government is often not really the consensus of the feelings of the mass of the people at all, but rather the expression of the interests of special highly vocal minorities — politicians, commentators, and publicity-seekers of all sorts: people who live by their ability to draw attention to themselves and die, like fish out of water, if they are compelled to remain silent. These people take refuge in the pat and chauvinistic slogans because they are incapable of understanding any others, because these slogans are safer from the standpoint of short-term gain, because the truth is sometimes a poor competitor in the market place of ideas — complicated, unsatisfying, full of dilemma, always vulnerable to misinterpretation and abuse. The counsels of impatience and hatred can always be supported by the crudest and cheapest symbols; for the counsels of moderation, the reasons are often intricate, rather than emotional, and difficult to explain. And so the chauvinists of all times and places go their appointed way: plucking the easy fruits, reaping the little triumphs of the day at the expense of someone else tomorrow, deluging in noise and filth anyone who gets in their way, dancing their reckless dance on the prospects for human progress, drawing the shadow of a great doubt over the validity of democratic institutions. And until people learn to spot the fanning of mass emotions and the sowing of bitterness, suspicion, and intolerance as crimes in themselves — as perhaps the greatest disservice that can be done to the cause of popular government — this sort of thing will continue to occur.

This Is My Own, p. 130 (1940)

Source: The Nation and the Kingdom (1909), pp. 10-11 http://books.google.com/books?id=MSg3AAAAMAAJ&pg=PA10

Character & Destiny: A Nation In Search of Its Soul D. James Kennedy, Zondervan Publishing House, 1997, p. 80

"How We Must Rebuild Russia" in Komsomolskaya Pravda (18 September 1990).

Bishop Barron on the Mass https://www.youtube.com/watch?v=pIGXtDR2GCk&feature=youtu.be&t=120 (November 9, 2017)

Letter to his father (25 April 1475), as quoted in A Guide to Righteous Living and Other Works (2003) as translated by Konrad Eisenbichler, p. 17 http://books.google.com/books?id=5GLhEQiogQ8C&pg=PA17&dq=%22wickedness+of+men,+the+rapes,+the+adulteries,+the+thefts,+the+pride,+the+idolatry%22&lr=&cd=1#v=onepage&q=%22wickedness%20of%20men%2C%20the%20rapes%2C%20the%20adulteries%2C%20the%20thefts%2C%20the%20pride%2C%20the%20idolatry%22&f=false
Context: The reason why I entered into a religious order is this: first, the great misery of the world, the wickedness of men, the rapes, the adulteries, the thefts, the pride, the idolatry, the vile curses, for the world has come to such a state that one can no longer find anyone who does good; so much so that many times every day I would sing this verse with tears in my eyes: Alas, flee from cruel lands, flee from the shores of the greedy. I did this because I could not stand the great wickedness of the blind people of Italy, especially when I saw that virtue had been completely cast down and vice raised up.