One broad characteristic belongs to all the schools of thought that are called broad-minded; and that is that their eloquence ends in a sort of silence not very far removed from sleep. One mark distinguishes all the wild innovations and insurrections of modern intellectualism; one note is apparent in all the new and revolutionary religions that have recently swept the world; and that note is dullness. They are too simple to be true. And, meanwhile, any one Catholic peasant, while holding one small bead of the rosary in his fingers, can be conscious, not of one eternity, but of a complex and almost a conflict of eternities; as, for example, in the relations of Our Lord and Our Lady, of the fatherhood and the childhood of God, of the motherhood and the childhood of Mary. Thoughts of that kind have, in a supernatural sense, something analogous to sex; they breed. They are fruitful and multiply; and there is no end to them. They have innumerable aspects; but that aspect that concerns the argument here is this, that a religion which is rich in this sense always has a number of ideas in reserve. Besides the ideas that are being applied to a particular problem or a particular period, there are a number of rich fields of thought which are, in that sense, lying fallow. Where a new theory, invented to meet a new problem, rapidly perishes with that problem, the old things are always waiting for other problems when they shall, in their turn, become new. A new Catholic movement is generally a movement to emphasize some Catholic idea that was only neglected in the sense that it was not till then specially needed; but when it is needed, nothing else can meet the need. In other words, the only way really to meet all the human needs of the future is to pass into the possession of all the Catholic thoughts of the past; and the only way to do that is really to become a Catholic.
~G.K. Chesterton: Where All Roads Lead.