The word is a sort of deliverance from the shifting world of appearances. The central teaching of the New Testament is that those who accept the word acquire wisdom and at the same time some identification with the eternal.

In the countries of Europe, one after another, the gentleman has been ousted by politicians and entrepreneurs, as materialism has given rewards to the sort of cunning incompatible with any kind of idealism.

To one completely committed to this realm of becoming, as are the empiricists, the claim to apprehend verities is a sign of psychopathology. Probably we have here but a highly sophisticated expression of the doctrine that ideals are hallucination and that the only normal, sane person is the healthy extrovert, making instant, instinctive adjustments to the stimuli of the material world.

One of the most important revelations about a period comes in its theory of language, for that informs us whether language is viewed as a bridge to the noumenal or as a body of fictions convenient for grappling with transitory phenomena.

The modern state does not comprehend how anyone can be guided by something other than itself. In its eyes pluralism is treason.

The semanticists are exactly wrong in regarding language as an obstruction or series of pitfalls. Language, on the contrary, appears as a great storehouse of universal memory, or it may be said to serve as a net, not imprisoning us but supporting us and aiding us to get at a meaning beyond present meaning through the very fact that it embodies others' experiences.

The word is a sort of deliverance from the shifting world of appearances. The central teaching of the New Testament is that those who accept the word acquire wisdom and at the same time some identification with the eternal.