“Wherever the chief economic problem is the unjust distribution of land, Christian communism seems to appeal to the masses.”

Is Economics All There Is?, July 18, 2003

"Manipulating Public Opinion", American Journal of Sociology 33 (May, 1928), p. 958–971

Source: A Theory of Justice (1971; 1975; 1999), Chapter II, Section 14, pg. 87-88
Context: Occasionally this reflection is offered as an excuse for ignoring injustice, as if the refusal to acquiesce in injustice is on a par with being unable to accept death. The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts.
Context: We may reject the contention that the ordering of institutions is always defective because the distribution of natural talents and the contingencies of social circumstance are unjust, and this injustice must inevitably carry over to human arrangements. Occasionally this reflection is offered as an excuse for ignoring injustice, as if the refusal to acquiesce in injustice is on a par with being unable to accept death. The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts. Aristocratic and caste societies are unjust because they make these contingencies the ascriptive basis for belonging to more or less enclosed and privileged social classes. The basic structure of these societies incorporates the arbitrariness found in nature. But there is no necessity for men to resign themselves to these contingencies. The social system is not an unchangeable order beyond human control but a pattern of human action. In justice as fairness men agree to avail themselves of the accidents of nature and social circumstance only when doing so is for the common benefit. The two principles are a fair way of meeting the arbitrariness of fortune; and while no doubt imperfect in other ways, the institutions which satisfy these principles are just.

Source: The Big Short (2010), Chapter Six, Spider-Man At The Venetian, p. 154

"Keep Moving from this Mountain" http://www5.spelman.edu/about_us/news/pdf/70622_messenger.pdf – Founders Day Address at the Sisters Chapel, Spelman College (11 April 1960)
1960s
Variant: You cannot solve the problem by turning to communism, for communism is based on an ethical relativism and a metaphysical materialism that no Christian can accept.
Context: There is also the danger that our system can lead to tragic exploitation. We must come out of the mountain and be concerned about a more humane and just economic order. And I say, this afternoon, that we cannot solve this problem byturning to Communism. Communism is based on an ethical relativism and a metaphysical materialism that no Christian can accept. I do believe that in America wemust use our vast resources of wealth to bridge the gulf between abject, deaden-ing poverty and superfluous, inordinate wealth. God has left enough space in this universe for all of his children to have the basic necessities of life.

Source: The Rolling Stones (1952), Chapter 16, “Rock City” (p. 208)

Source: Globalization - A Basic Text (2010), Chapter 6, Global Political Structures and Processes, p. 148

Small Houses: Their Economic Design and Construction (1922)
Context: If the chief rules of good design were understood by the masses as they might be, nothing would do more to promote beauty, improve workmanship, add to the value of manufactures, and in many other ways further the general welfare and prosperity of the country. They are simple, easy to acquire, and should be taught with the alphabet.<!--Ch. XI

Section 7
The True Believer (1951), Part One: The Appeal of Mass Movements
Context: There is a fundamental difference between the appeal of a mass movement and the appeal of a practical organization. The practical organization offers opportunities for self-advancement, and its appeal is mainly to self-interest. On the other hand, a mass movement, particularly in its active, revivalist phase, appeals not to those intent on bolstering and advancing a cherished self, but to those who crave to be rid of an unwanted self. A mass movement attracts and holds a following not because it can satisfy the desire for self-advancement, but because it can satisfy the passion for self-renunciation.