But, in fact, materialism is among the most problematic of philosophical standpoints, the most impoverished in its explanatory range, and among the most willful and (for want of a better word) magical in its logic, even if it has been in fashion for a couple of centuries or more.

The current fashion in belligerent atheism usually involves flinging condemnation around with a kind of gallant extravagance, more or less in the direction of all faiths at once, with little interest in precise aim.

physics explains everything, which we know because anything physics cannot explain does not exist, which we know because whatever exists must be explicable by physics, which we know because physics explains everything. There is something here of the mystical.

Evidence for or against God, if it is there, saturates every moment of the experience of existence, every employment of reason, every act of consciousness, every encounter with the world around us.

Christians, indeed, have a special obligation not to forget how great and how inextinguishable the human proclivity for violence is, or how many victims it has claimed, for they worship a God who does not merely take the part of those victims, but who was himself one of them, murdered by the combined authority and moral prudence of the political, religious, and legal powers of human society.

God's love, and hence the love with which we come to love God, is eros and agape at once: a desire for the other that delights in the distance of otherness.

For, after all, if it is from Christ that we are to learn how God relates himself to sin, suffering, evil, and death, it would seem that he provides us little evidence of anything other than a regal, relentless, and miraculous enmity; sin he forgives, suffering he heals, evil he casts out, and death he conquers. And absolutely nowhere does Christ act as if any of these things are part of the eternal work or purposes of God.