The well-meaning white people, I said, had to combat, actively and directly, the racism in other white people. And

The notion that persons should be safe from extermination as long as they do not commit willful murder, or levy war against the Crown, or kidnap, or throw vitriol, is not only to limit social responsibility unnecessarily, and to privilege the large range of intolerable misconduct that lies outside them, but to divert attention from the essential justification for extermination, which is always incorrigible social incompatibility and nothing else.

A am a great friend of public amusements, they keep people from vice.

Any person, economic system, or political establishment that fails to concern itself with the pain of others is out of alignment with spiritual truth. And where there is a lack of spiritual alignment, chaos is inevitable

I suppose that is my central obsession. What we owe to society, what we owe to ourselves.

As John Howard Yoder has said, "If in society we believe in the rights of employees, then the church should be the first employer to deal with workers fairly. If in the wider society we call for the overcoming of racism or sexism or materialism, then the church should be the place where that possibility first becomes real.

Lamentably, it is a historical fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals.

A society is always eager to cover misdeeds with a cloak of forgetfulness, but no society can fully repress an ugly past when the ravages persist into the present.

I think it's a worthy undertaking--to provide a decent apartment for a man who earns fifteen dollars a week. But not at the expense of other men. Not if it raises the taxes, raises all the other rents and makes the man who earns forty live in a rat hole.

When eighteenth-century British society had retreated from the historical Christianity it had earlier embraced, the Christian character of the nation—which had given Britain, among other things, a proud tradition of almshouses to help the poor, dating all the way back to the tenth century—had all but disappeared.

We pretend we would have spoken out for the Jews in Bonhoeffer's day, or that we would have spoken against the slave trade in Wilberforce's day, but are we speaking out today on the issues that are no less important to God in our time? If not, we are deceiving ourselves.

If we make every attempt to increase out knowledge in order to use it for human good, it will make a difference in us and in our world.