The world is unable to provide any account of its own actuality, and yet there it is all the same.

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 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.

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.

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.

Wisdom is the recovery of innocence at the far end of experience.

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.