Christianity has from its beginning portrayed itself as a gospel of peace, a way of reconciliation (with God, with other creatures), and a new model of human community, offering the 'peace which passes understanding' to a world enmeshed in sin and violence. (1)

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.

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.

true philosophical atheism must be regarded as a superstition, often nurtured by an infantile wish to live in a world proportionate to one's own hopes or conceptual limitations.

Empiricism in the sciences is a method; naturalism in philosophy is a metaphysics; and the latter neither follows from nor underlies the former.

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.

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.