If this is so:  if the Incarnation and the Redemption are not only fundamental facts but also types and symbols of the divine process forever going on here on earth, then, while the other Sacraments are in themselves not only instruments of grace but manifestations of that process whereby in all things matter is used as the vehicle of spirit, the Mass, transcending them all, is not only Communion, not only a Sacrifice acceptable before God, it is also the unique symbol of the redemption and transformation of matter; since, of all the Sacraments, it is the only one where the very physical qualities of the material vehicle are transformed, and while the accidents alone remain, the substance, finite and perishable, becomes, in an instant of time and by the operation of God, infinite and immortal.

It is to sacramentalism then that we must return, not only in religion and its practice, but in philosophy, if we are to establish a firm foundation for that newer society and civilization that are to help us to achieve the “Great Peace.”  Antecedent systems failed, and subsequent systems have failed; in this alone, the philosophy of Christianity, is there safety, for it alone is consonant with the revealed will of God.

III

THE SOCIAL ORGANISM

Society, that is to say, the association in life of men, women and children, is the fundamental fact of life, and this is so whether the association is of the family, the school, the community, industry or government.  Everything else is simply a series of forms, arrangements and devices by which society works, either for good or ill.  Man makes or mars himself in and through society.  He is responsible for his own soul, but if he sees only this and works directly for his soul’s salvation, disregarding the society of which he is a part, he may lose it, whereas, if he is faithful to society and honourably plays his part as a social animal with a soul, he will very probably save it, even though he may for the time have quite ignored its existence.  Man is a member of a family, a pupil under education, a worker and a citizen.  In all these relationships he is a part of a social group; he is also a component part of the human race and linked in some measure to every other member thereof whether living or dead.  Into every organization or institution in which he is involved during his lifetime—­family, school, art or craft, trade union, state, church—­enters the social equation.  If society is ill organized either in theory or in practice, in any or all of its manifestations, then the engines or devices by which it operates will be impotent for good.  Defective society cannot produce either a good fundamental law, a good philosophy, a good art, or any other thing.  Conversely, these, when brought forth under an wholesome society, will decay and perish when society degenerates.