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

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.

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.

Among all the many great transitions that have marked the evolution of Western civilisation ... there has been only one-the triumph of Christianity -that can be called in the fullest sense a "revolution": a truly massive and epochal revision of humanity's prevailing vision of reality, so pervasive in its influence and so vast in its consequences as to actually have created a new conception of the world, of history, of human nature, of time, and of the moral good.

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.

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.

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