The gospel of a God found in broken flesh, humility, and measureless charity has defeated all the old lies, rendered the ancient order visibly insufficient and even slightly absurd, and instilled in us a longing for transcendent love so deep that-if once yielded to-it will never grant us rest anywhere but in Christ.

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.

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.

God's pleasure--the beauty creation possesses in his regard--underlies the distinct being of creation, and so beauty is the first and truest word concerning all that appears within being; beauty is the showing of what is; God looked upon what he had wrought and saw that it was good.

Yet the most pervasive error one encounters in contemporary arguments about belief in God-especially, but not exclusively, on the atheist side-is the habit of conceiving of God simply as some very large object or agency within the universe, or perhaps alongside the universe, a being among other beings, who differs from all other beings in magnitude, power, and duration, but not ontologically, and who is related to the world more or less as a craftsman is related to an artifact.

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.

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.