Bentley Quotes

Sir Christopher Wren Said, "I am going to dine with some men. If anyone calls Say I am designing St. Paul's.

If a man can possess a woman sexually -really possess- he won't need to control her ideas, her opinions, her clothes, her friends, even her other lovers.

Enjoy that?" Tanith said with a little grin. Valkyrie grinned back, her eyes bright. "I keep telling Skulduggery he should get a bike." "What does he say?" "He says people who wear leathers, like you, should ride motorbikes. People who wear exquisite suits, like him, should drive Bentleys.

It won't work,' Mr. Bentley continued, sipping his tea. 'No matter how hard you try to be what you once were, you can only be what you are here and now. Time hypnotizes. When you're nine, you think you've always been nine years old and will always be. When you're thirty, it seems you've always been balanced there on that bright rim of middle life. And then when you turn seventy, you are always and forever seventy. You're in the present, you're trapped in a young now or an old now, but there is no other now to be seen.

Are you calling about the ad?" "Ad?" "For the gently used Bentley for sale. It has zero miles!" Well, that explained the backward driving. Macrieve & Nix

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

I don’t need anything else. I get out of bed every morning and face the world because you’re in it.” He turned the corner and pulled up in front of the Crossfire behind the Bentley. He killed the engine, released his seat belt, and took a deep breath. “Because of you, the world makes sense to me in a way it didn’t before. I have a place now, with you.

We are all broken in some way. But it’s all the shattered pieces that give us depth. Like stained glass, it’s how the pieces and colors fit together that truly makes us beautiful.

A man must have confidence in himself and his cock, to fuck a woman in the ass. If he does not have this control, his cock will direct the action; he will move too quickly, hurt the once-willing woman, and rarely, rightly, will he be given a second chance.

Dimples should come with a warning: Dangerous! Could knock your world off its axis, categorized as a weapon, proceed with caution.

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)

The sun is setting in a burnt orange sky; the cliffs are black silhouettes; the sea, liquid silver.

Nick sat on the stairs, completely comatose. He stared straight ahead as if he'd been frozen in place. "Nick? You all right?" He didn't respond. Kyrian moved around him until he stood in front of him. He snapped his fingers in front of Nick's face. "Kid?" Nick blinked before he met Kyrian's gaze. "I'm not worthy," he said in a breathless tone. Baffled by his comment, Kyrian stared at him. "What?" Nick gestured towards his cars. "Dude that's a Ferrari, Lamborghini, Bugatti, Alfa Romeo, Aston Martin, and a Bentley. And I'm not talking the cheap models. Those are the top of the top of the top of the line, fully loaded. I swear, that's real gold trim in the Bugatti. There's more money in metal in here than my brain can even tabulate. Oh my God! I shouldn't even be breathing the same air." Kyrian laughed at his awed tone. "It's all right, Nick. I need you to clean them." "Are you out of your ever-loving mind? What if I scratch them?" "You won't" "Nah I might. Those aren't cars, Kyrian. Those are works of art. I'm talking serious modes of transportation." "I know, and I drive them all the time." "No, no, no, no, no. I can't touch something so fine. I can't" Kyrian cuffed him on the shoulder. "Yes, you can. They don't bite, and they need to be washed.

Life sucks. It’s all random bullshit that adds up to nothing but chaos. Serendipity: accidentally finding something wonderful while not looking for it. A few get lucky. The rest of us fight for what’s left over.

The reason the very concept of God has become at once so impoverished, so thoroughly mythical, and ultimately so incredible for so many modern persons is not because of all the interesting things we have learned over the past few centuries, but because of all the vital things we have forgotten.

I realized we’d pulled into a parking garage. We drove around two levels, pulled into a spot, then immediately pulled out again. Along with four other black Bentley SUVs. “What’s going on?” I asked, as we headed back toward the exit with two Bentleys in front of us and two behind us. “Shell game,” he said…

It's my hurt, my pain, and who are you to take it from me? I don't need rescuing, I don't need pity, I don't need opinions, I need fucking--and maybe a little spanking for indulging my anger.

Curran lunged at a silver Bentley. The hood went flying. He thrust his hand into the car. Metal screamed, and Curran jerked a twisted clump out of the hood and smashed it into the nearest car like a club. “Did he just rip out the engine?” I asked. “Yes,” Saiman said. “And now he’s demolishing the Maserati with it.” Ten seconds later Curran hurled the twisted wreck of black and orange that used to be the Maserati into the wall. The first melodic notes of an old song came from the computer. I glanced at Saiman. He shrugged. “It begged for a soundtrack.

Take care of your car in the garage, and the car will take care of you on the road.

Popular atheism is not a philosophy but a therapy.

Driving a Bentley to Target- only in LA does this make sense.

Bentley mounted Silverwood, look down at his parents, and launched the powerful steed into the kingdom…a kingdom waiting for one young knight to discover the truth of a Stranger.

Late modern society is principally concerned with purchasing things, in ever greater abundance and variety, and so has to strive to fabricate an ever greater number of desires to gratify, and to abolish as many limits and prohibitions upon desire as it can. Such a society is already implicitly atheist and so must slowly but relentlessly apply itself to the dissolution of transcendent values. It cannot allow ultimate goods to distract us from proximate goods. Our sacred writ is advertising, our piety is shopping, our highest devotion is private choice. God and the soul too often hinder the purely acquisitive longings upon which the market depends, and confront us with values that stand in stark rivalry to the only truly substantial value at the center of the social universe: the price tag.

You won't enjoy it," sighed Crowley. "It's been in the car for more than a fortnight." A heavy bass beat began to thump through the Bentley as they sped past Heathrow. Aziraphale's brow furrowed. "I don't recognize this," he said. "What is it?" "It's Tchaikovsky's 'Another One Bites the Dust'," said Crowley, closing his eyes as they went through Slough. To while away the time as they crossed the sleeping Chilterns, they also listened to William Byrd's "We Are the Champions" and Beethoven's "I Want To Break Free." Neither were as good as Vaughan Williams's "Fat-Bottomed Girls.

You don't forgive people for their benefit. You do it for yours. Because if you don't, it'll eat you alive. Jealousy, envy, holding a grudge- they rot you from the inside out.

Kid?” – Kyrian “I’m not worthy.” – Nick “What?” – Kyrian “Dude, that’s a Ferrari, Lamborghini, Bugatti, Alfa Romeo, Aston Martin, and Bentley. And I’m not talking the cheap models. Those are the top of the top of the top of the line, fully loaded. I swear, that’s real gold trim in the Bugatti. There’s more money in metal in here than my brain can even tabulate. Oh my God! I shouldn’t even be breathing the same air.” – Nick

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.

Dancing may not be the perfect substitute for love, human love, but it certainly requires all the time and thought and energy that could otherwise be dedicated to love.

Maybe these simple, little, ordinary things are the big things I’m meant to accomplish with my life.

If I'm not willing to feel the pain of life, how can I ever expect to feel the joy

. . . [Nietzsche] had the good manners to despise Christianity, in large part, for what it actually was--above all, for its devotion to an ethics of compassion--rather than allow himself the soothing, self-righteous fantasy that Christianity’s history had been nothing but an interminable pageant of violence, tyranny, and sexual neurosis. He may have hated many Christians for their hypocrisy, but he hated Christianity itself principally on account of its enfeebling solicitude for the weak, the outcast, the infirm, and the diseased; and, because he was conscious of the historical contingency of all cultural values, he never deluded himself that humanity could do away with Christian faith while simply retaining Christian morality in some diluted form, such as liberal social conscience or innate human sympathy.

We all have our stuff. We all have holes, and we all have scars. And we all have things we’d rather keep hidden, because we think it’s easier not to burden someone else with our baggage.

A light wind blew through here that carried with it scents of sadness and loss, not recognizable odors but smells that corresponded to nothing, chimerical fragrances able to evoke melancholic memories.

Beauty is gloriously useless; it has no purpose but itself.

Women are taught that size doesn't matter, that it's the motion in the ocean. But this is a theory propagated by those bright guys with insecurities who need big theories.

When I was laying there in his arms nothing else mattered. My parents, my lack of funds, everything just seemed to melt away as I was lost in his lips"- Bentley Evans

Who the fuck do you think you are, trying to take my date home?” Bentley shouted. “I am her home, fucknut.

My name is Mikey way thankyou for using my proflie picture on goodread i am going to miss you guys, especially jack bentley and you know who Aris peace

being beautiful in your own kind of way"-tena bentley

He commuted to his Canadian office in a Ferrari, though sometimes snowy conditions forced him to use Bentley.

I’ve lost control of the simple act of being able to breathe. I’m hyperventilating. “I don’t need you to show me how to breathe,” I say. “You don’t?” He looks skeptical. “I think I can handle the simple act of breathing without you.

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.

Now, Miss Bentley,” he said with mock seriousness.   “I’ll have you know that yes, you are correct, I will always be the master in a relationship.   I will always be the master when it comes to sex.   I am the man.” Harly was having a hard time trying to maintain her own contrite, meek expression; her quivering lips gave that away.   “Yes, Sir.” “See, when I say strip, you strip.   When I say come here, you come.   When I say kiss me, you kiss me.   When I say you’re walking around in my presence in nothing but silk stockings and a garter belt and a red satin bra, you will do so.” “Not happening.” “Insubordination will not be tolerated.” “I’ll tell my mother.” “I’m not scared of her.” “All right.   I’ll tell your mother.” “Okay, some insubordination will be tolerated.” “I thought so.” “And when I say get the bondage gear-” She guffawed right in his face.

Behind Nat someone chuckled. Nat turned. Dr. Bentley was looking at him with a twinkle. "Is this a political argument?" Nat shrugged. "No argument at all. Ben's got an article there that talks against the President. I said I didn't want to hear it. I said that sort of thing ought to be stopped." To Nat's amazement, Dr. Bentley shook his head. "No, Nat. We can't have freedom—unless we have freedom." Nat stiffened. "Does that mean right to tell lies?" Dr. Bentley smiled. "It means the right to have our own opinions. Human problems aren't like mathematics, Nat. Every problem doesn't have just one answer; sometimes you get several answers—and you don't know which is the right one.

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.

I am emotional about engines, if you hurt my car, you hurt my heart.

I love you. Forever and a day.

People loved their dramatic exits.

Happiness isn't that hard to find, you know. It's everywhere. It's all around us. But it's not something that happens to us. It's something we seek. It's something we pursue.

Her last call, at midnight, had been the worst. "I'll pull your cock out of your asshole," she'd said, and for some reason her voice at that moment had reminded him of his mother's.

It was one of those days when it’s a minute away from snowing, and there’s this electricity in the air, you can almost hear it. And this bag was just, dancing with me, like a little kid beggin’ me to play with it – for fifteen minutes. And that’s the day I realized that there was this entire life behind things, and this incredibly benevolent force that wanted me to know that there was no reason to be afraid, ever. Video’s a poor excuse, I know. But it helps me remember – I need to remember. Sometimes, there’s so much beauty in the world – I feel like I can’t take it, like my heart is just going to cave in. — Wes Bentley [Ricky Fitts] American Beauty (1999) Written by Alan Ball. Directed by Sam Mendes.

Christians, indeed, have a special obligation not to forget how great and how inextinguishable the human proclivity for violence is, or how many victims it has claimed, for they worship a God who does not merely take the part of those victims, but who was himself one of them, murdered by the combined authority and moral prudence of the political, religious, and legal powers of human society.

Life is beautiful and horrible and wonderful and awful all at the same time

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.

I know a lot of wealthy people, and yet not many of them drive a Rolls Royce or a Ferrari! However, I also know some of poor people on the verge of bankruptcy driving Bentleys!

Lest we forget, the birth of modern physics and cosmology was achieved by Galileo, Kepler and Newton breaking free not from the close confining prison of faith (all three were believing Christians, of one sort or another) but from the enormous burden of the millennial authority of Aristotelian science. The scientific revolution of the sixteenth and seventeenth centuries was not a revival of Hellenistic science but its final defeat.

Young people are swaddled in delusion. You think you are more awesome than you are, the world more interested in you than it is, your countenance more dazzling, your ideas more captivating, and that LeBron James was just a natural talent recruited from a neighborhood pickup game. You don’t want to practice, you don’t see the value in sacrifice, and you are convinced there is some vast comedy conspiracy to keep you from buying your first Bentley and dating a model by the time you are twenty-five. Wow. You are a douche.

Does religious conviction provide a powerful reason for killing? Undeniably it often does. It also often provides the sole compelling reason for refusing to kill, or for being merciful, or for seeking peace; only the profoundest ignorance of history could prevent one from recognizing this. For the truth is that religion and irreligion are cultural variables, but killing is a human constant.

Away and away the aeroplane shot, till it was nothing but a bright spark; an aspiration; a concentration; a symbol (so it seemed to Mr. Bentley, vigorously rolling his strip of turf at Greenwich) of man's soul; of his determination, thought Mr. Bentley, sweeping round the cedar tree, to get outside his body, beyond his house, by means of thought, Einstein, speculation, mathematics, the Mendelian theory––away the aeroplane shot.

Is it possible that the happy days and the sad days, I don’t know, need each other somehow? As if the two things have to coexist for either to matter at all?

Maybe happiness isn’t about what you do, Isadora. Maybe it’s about who you do it with. Or simply about accepting who you are.

Footballers, who may earn a few hundred thousand pounds a week, come home to their eager WAGs and a stable full of Bentleys and find the most enjoyable thing they can do is play Grand Theft Auto — something you can buy for £20.

Julian tried to keep a pleasant smile on his face, though already it felt strained. He was uncomfortable with people who used the word blessed as a part of their everyday speech. The implication was that God was intervening in the minutiae of their lives, hanging around and helping them with their jobs or children or household chores as though He had nothing better to do. Maybe it was true, Julian thought wryly. Maybe that was why there were wars and murders and earthquakes and hurricanes. God was too busy helping real estate agents find new listings to deal with those other issues.

Wisdom is the recovery of innocence at the far end of experience; it is the ability to see again what most of us have forgotten how to see, but now fortified by the ability to translate some of that vision into words, however inadequate.

As far as I am concerned, anyone who hopes for the universal reconciliation of all creatures with God must already believe that this would be the best possible ending to the Christian story; and such a person has then no excuse for imagining that God could bring any but the best possible ending to pass without thereby being in some sense a failed creator.

So much of what we imagine to be the testimony of reason or the clear and unequivocal evidence of our senses is really only an interpretive reflex, determined by mental habits impressed in us by an intellectual and cultural history. Even our notion of what might constitute a “rational” or “realistic” view of things is largely a product not of a dispassionate attention to facts, but of an ideological legacy.

This girl who was so gorgeous and broken and scared. The woman who’d become my responsibility. My future. Because I’d be damned if I remained a prisoner to my past. One I’d never walk away from again. I loved Shea Bentley and she loved me. It’s where it started and where it ended. Nothing before or after or in between mattered.

The very notion of nature as a closed system entirely sufficient to itself is plainly one that cannot be verified, deductively or empirically, from within the system of nature. It is a metaphysical (which is to say “extra-natural”) conclusion regarding the whole of reality, which neither reason nor experience legitimately warrants.

Those children are right," he would have said. "They stole nothing from you, my dear. These things don't belong to you here, you now. They belonged to her, that other you, so long ago." Oh, thought Mrs. Bentley. And then, as though an ancient phonograph record had been set hissing under a steel needle, she remembered a conversation she had once had with Mr. Bentley--Mr. Bentley, so prim, a pink carnation in his whisk-broomed lapel, saying, "My dear, you never will understand time, will you? You've always trying to be the things you were, instead of the person you are tonight. Why do you save those ticket stubs and theater programs? They'll only hurt you later. Throw them away, my dear." But Mrs. Bentley had stubbornly kept them. "It won't work," Mr. Bentley continued, sipping his tea. "No matter how hard you try to be what you once were, you can only be what you are here and now. Time hypnotizes. When you're nine, you think you've always been nine years old and will always be. When you're thirty, it seems you've always been balanced there on that bright rim of middle life. And then when you turn seventy, you are always and forever seventy. You're in the present, you're trapped in a young now or an old now, but there is no other now to be seen." It had been one of the few, but gentle, disputes of their quiet marriage. He had never approved of her bric-a-brackery. "Be what you are, bury what you are not," he had said. "Ticket stubs are trickery. Saving things is a magic trick, with mirrors." If he were alive tonight, what would he say? "You're saving cocoons." That's what he'd say. "Corsets, in a way, you can never fit again. So why save them? You can't really prove you were ever young. Pictures? No, they lie. You're not the picture." "Affidavits?" No, my dear, you are not the dates, or the ink, or the paper. You're not these trunks of junk and dust. You're only you, here, now--the present you." Mrs. Bentley nodded at the memory, breathing easier. "Yes, I see. I see." The gold-feruled cane lay silently on the moonlit rug. "In the morning," she said to it, "I will do something final about this, and settle down to being only me, and nobody else from any other year. Yes, that's what I'll do." She slept . . .

You got to the BAU because they didn’t want you anywhere else. So get over the size of your penis or your bed-wetting issue or whatever it is you’re compensating for, and man up. If you want me to back you up, you’ll have to keep up with me. And I move fast.

The snow crystals . . . come to us not only to reveal the wondrous beauty of the minute in Nature, but to teach us that all earthly beauty is transient and must soon fade way. But though the beauty of the snow is evanescent, like the beauties of the autumn, as of the evening sky, it fades but to come again.

Bliss, I learned from being sodomized, is an experience of eternity in a moment of real time.

Gravity must be caused by an Agent acting constantly according to certain laws; but whether this Agent be material or immaterial, I have left to the Consideration of my readers.

The more closely something artificial resembled a human, the more alien it seemed.

Bentley had his head so far up his own ass, he could give himself a root canal

Its alway who's Bentley not How bentley

Happiness isn’t that hard to find, you know. It’s everywhere. It’s all around us. But it’s not something that happens to us. It’s something we seek. It’s something we pursue. And you’ll never find it if you never let anyone in.

I can honestly say that there are many forms of atheism that I find far more admirable than many forms of Christianity or of religion in general. But atheism that consists entirely in vacuous arguments afloat on oceans of historical ignorance, made turbulent by storms of strident self-righteousness, is as contemptible as any other form of dreary fundamentalism. And it is sometimes difficult, frankly, to be perfectly generous in one’s response to the sort of invective currently fashionable among the devoutly undevout, or to the sort of historical misrepresentations it typically involves.

Bond’s car was his only personal hobby. One of the last of the 4½-litre Bentleys with the supercharger by Amherst Villiers, he had bought it almost new in 1933 and had kept it in careful storage through the war. It was still serviced every year and, in London, a former Bentley mechanic, who worked in a garage near Bond’s Chelsea flat, tended it with jealous care.

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.

Now what have I to read? Some Homer: one Greek play: some Plato: Zimmern: Sheppard, as textbook: Bentley’s Life: if done thoroughly, this will be enough. But which Greek play? and how much Homer, and what Plato? Then there’s the Anthology. All to end upon the Odyssey because of the Elizabethans. And I must read a little Ibsen to compare with Euripides—Racine with Sophocles—perhaps Marlowe with Aeschylus. Sounds very learned; but really might amuse me; and if it doesn’t, no need to go on.

Can’t you get flowers from the evil flower shop?” “Yes,” I whispered, “but then they’d be evil flowers. C’mon, Bentley, try to keep up.” “You know that charming tic, Daniel, where you start making jokes in a dangerous situation, and we all pretend we don’t know you’re doing it in order to cover up how nervous you are?” “What about it?” I asked. “I was just asking if you were aware of it.” “Nope,” I said.

Now we are able to rejoice that we are saved not through the immanent mechanisms of history and nature, but by grace; that God will not unite all of history’s many strands in one great synthesis, but will judge much of history false and damnable; that he will not simply reveal the sublime logic of fallen nature but will strike off the fetters in which creation languishes; and that, rather than showing us how the tears of a small girl suffering in the dark were necessary for the building of the Kingdom, he will instead raise her up and wipe away all tears from her eyes – and there shall be no more death, nor sorrow, nor crying, nor any more pain, for the former things will have passed away and he that sits upon the throne will say, ‘Behold, I make all things new.

It is true that a great deal of the rhetoric of the new atheism is often just the confessional rote of materialist fundamentalism (which, like all fundamentalisms, imagines that in fact it represents the side of reason and truth); but it is also true that the new atheism has sprung up in a garden of contending fundamentalisms.

Maybe it was that brokenness inside of Bentley that I recognized and drew me to him, I didn't know. I just remember thinkin' how I wanted to know more about him. And I wanted to make him smile. Cause' that boy never smiled.

Oh my god. Bentley is also in the mob. What have I gotten myself into? And is he into this annoyingly sexy Russian vampire? Why are they all so good-looking? Is it a requirement to be good-looking to be part of the vampire mob?

At the very moment Mrs. Bentley was smiling down upon them with her yellow mask face, around a corner like an elfin band came an ice-cream wagon. It jingled out icy melodies, as crisp and rimmed as crystal wine-glasses tapped by an expert, summoning all. The children sat up, turning their heads, like sunflowers after the sun. (Season of Disbelief)

Sweet and Wild - Dierks Bentley Light it Up - Rev Theory Thick as Thieves - Cavo Rock You All Night Long - Royal Bliss Outlawed - Attila Thug Life - Attila Can You Feel My Heart - Bring Me the Horizon Forever in Your Hands - All That Remains You’re Not Alone - Of Mice & Men Jezebel - Memphis May Fire These Things I’ve Done - Sleeping With Sirens The Way of the Fist - Five Finger Death Punch As Diehard as They Come - Hatebreed Just Keep Breathing - We Came as Romans Dead in a Grave - Rev Theory I Survive - We Came as Romans Payback - Attila You’re the One - Rev Theory Pool of Booze, Booze, Booza - Volbeat Perfect - My Darkest Days Die For You - Otherwise Where Did the Party Go? - Fall Out Boy

It seems like maybe we tried to sleep normally a long time ago, when Bentley was a puppy. But then he gradually moved from his little bed to the floor next to our bed. And then from the floor to the foot of the bed. And then from the foot to next to me. And now from next to me to between us, under the covers, with his head on a pillow next to ours.

Sir Christopher Wren Said, 'I am going to dine with some men. If anyone calls Say I am designing St. Paul's.

Asking someone else to drive your sports car is like asking someone else to kiss your girlfriend.

the vegetables had been frozen and defrosted so many times they had the texture of a napkin.

The truth of no truths becomes, inevitably, truth: a way of naming being, language, and culture that guards the boundaries of thought against claims it has not validated.

This can't be constitutional," he said. "This is America, damn it. We still have freedom of speech here.

A statue stands in a shaded place An angel girl with an upturned face A name is written on a polished rock A broken heart that the world forgot

remember: not all that is fiction is fictional, and not all that is true is transparent.

History is all around us and you, my lucky few, are living in some of it..

I’m yours, Christina. I am all yours. I never stopped.

Someone once said that people sleep peacefully in their beds at night only because rough men stand ready to do violence on their behalf.

if life gave you lemons, you made lemonade. You didn’t go trading the lemons for papayas.

The brand was American, but like everything else of significance, it was manufactured in China.

This was Texas, by God, not a third world country.

Life is beautiful and horrible and wonderful and awful all at the same time’?” He looks at me then. “And that is the adventure.

Disappointment is part of life's recipe.

This is Joe Bentley speaking,” said the figure on the surgery doorstep. It was an odd manner of address, made stranger by the fact that Joe was holding his clenched fist up by his jaw and staring vacantly past me. “’ello, ’ello,” Joe continued as though into space, and suddenly everything became clear. That was an imaginary telephone he was holding and he was doing his best to communicate with the vet; and not doing so badly considering the innumerable pints of beer that were washing around inside him. On

You know, Chase, one of these days you're going to need me. You might need help changing a tire, or you can't figure out a gas pump, or, damn," she smacked her forehead, "you bought the wrong brand of spark plugs and need me to get you different ones, and you'll be sorry you were such a prick to me and didn't become my friend.

God so understood is not something posed over against the universe, in addition to it, nor is he the universe itself. He is not a “being,” at least not in the way that a tree, a shoemaker, or a god is a being; he is not one more object in the inventory of things that are, or any sort of discrete object at all. Rather, all things that exist receive their being continuously from him, who is the infinite wellspring of all that is, in whom (to use the language of the Christian scriptures) all things live and move and have their being.

Everyone thinks that inspiring men to follow you into combat is the hardest part about being a leader. It’s not. The hardest part is looking at yourself in the mirror after a teammate dies on your watch.

These are attitudes masquerading as ideas, emotional commitments disguised as intellectual honesty. However sincere the current evangelists of unbelief may be, they are doing nothing more than producing rationales--ballasted by a formidable collection of conceptual and historical errors--for convictions that are rooted not in reason but in a greater cultural will, of which their arguments are only reflexes.

Money itself isn’t evil, but the love of it is the root of all kinds of evil. So these things helped me to stay grounded. I began realizing that people on yachts weren’t happier than people in rowboats. Bentleys break down just like Nissans. You can get a great night’s sleep at a Hampton Inn just like at a Ritz-Carlton. And flying in first class won’t get you to your destination any faster than riding in coach.

No one said a word; it was as if they were waiting for me to retract my question. Jan's hand found mine and held it. "What the hell is this? A wake?" My grandpa came out of the house carrying a tray of buns.

[O]nly if the form of Christ can be lived out in the community of the church is the confession of the church true; only if Christ can be practiced is Jesus Lord. No matter how often the subsequent history of the church belied this confession, it is this presence within time of an eschatological and dvine peace, really incarnate in the person of Jesus and forever imparted to the body of Christ by the power of the Holy Spirit, that remains the very essence of the church's evangelical appeal to the world at large, and of the salvation it proclaims. (1-2)

Christ is a persuasion, a form evoking desire, and the whole force of the gospel depends upon the assumption that this persuasion is also peace: that the desire awakened by the shape of Christ and his church is one truly reborn as agape, rather than merely the way in which a lesser force succumbs to a greater, as an episode in the endless epic of power. (3)

If you climb where you shouldn’t and end up breaking a bone, you’ll learn not to climb. I guess the same could be said: If you give your heart away and it gets broken, you’ll learn not to give your heart away so freely.

Literature deals with morality but does not necessarily, does not, qua literature, help you to be more moral, either by precept or example. It makes you more aware. Which is to say that it makes you more human by making life more, not less, difficult. When you become more aware, the area of moral choice is widened. You can be a better man; you can also be a worse. Literature will not determine which. It is the equivalent of neither grace nor good works.

Really, on the whole, Christians rarely pay particularly close attention to what the Bible actually says, for the simple reason that the texts defy synthesis in a canon of exact doctrines, and yet most Christians rely on doctrinal canons. Theologians are often the most cavalier in their treatment of texts, chiefly because their first loyalty is usually to the grand systems of belief they have devised or adopted; but the Bible is not a system. A very great deal of theological tradition consists therefore in explaining away those aspects of scripture that contradict the finely wrought structure of this or that orthodoxy.

This is the path of prayer—contemplative prayer, that is, as distinct from simple prayers of supplication and thanksgiving—which is a specific discipline of thought, desire, and action, one that frees the mind from habitual prejudices and appetites, and allows it to dwell in the gratuity and glory of all things. As an old monk on Mount Athos once told me, contemplative prayer is the art of seeing reality as it truly is; and, if one has not yet acquired the ability to see God in all things, one should not imagine that one will be able to see God in himself.

What I find most mystifying in the arguments of the authors I have mentioned, and of others like them, is the strange presupposition that a truly secular society would of its nature be more tolerant and less prone to violence than any society shaped by any form of faith. Given that the modern age of secular governance has been the most savagely and sublimely violent period in human history, by a factor (or body count) of incalculable magnitude, it is hard to identify the grounds for their confidence.

For if indeed God became a man, then Truth condescended to become a truth, from whose historical contingency one cannot simply pass to categories of universal rationality; and this means that whatever Christians mean when they speak of truth, it cannot involve simply the dialectical wresting of abstract principles from intractable facts. One

I love the Constitution. I just don’t love it when we try to apply our founding principles to the world’s scumbags. American exceptionalism is driven by America’s values, and these values fundamentally differ from those held by much of the rest of the world.

In another sense he is “being itself,” in that he is the inexhaustible source of all reality, the absolute upon which the contingent is always utterly dependent, the unity and simplicity that underlies and sustains the diversity of finite and composite things.

Materialists believe that absolutely everything, even the formal structures of culture and the intentional structures of consciousness, can be reduced without remainder to an ensemble of mechanistic interactions among intrinsically mindless physical elements; and I suppose anyone capable of believing that is capable of believing practically anything.

It won’t work,” Mr Bentley continued sipping his tea. “No matter how hard you try to be what you once were, you can only be what you are here and now. Time hypnotises. When you’re nine, you think you’ve always been nine years old and will always be. When you’re thirty, it seems that you’ve always been balanced there on the right brim of middle life. And then when you turn seventy, you are always and forever seventy. You’re in the present. You’re trapped in the young now or the old now, but there is no other now to be seen.

When one forgets the distinction between method and truth, one becomes foolishly prone to respond to any question that cannot be answered from the vantage of one’s particular methodological perch by dismissing it as nonsensical, or by issuing a promissory note guaranteeing a solution to the problem at some juncture in the remote future, or by simply distorting the question into one that looks like the kind one really can answer after all.

the only ideological or political factions that have made any attempt at an ethics consistent with Darwinian science, to this point at least, have been the socialist eugenics movement of the early twentieth century and the Nazi movement that sprang from it. Obviously,

impossible for two attractive medical professionals to take a simple elevator ride that doesn’t end in a make-out session.

Taking it all in. Slowing down. Being present. Savoring this exact moment for exactly what it is.

That's what she said.

Mr. Cupples came out of his reverie. "I think," he said, "I will have milk and soda-water." "Speak lower!" urged Trent. "The head-waiter has a weak heart, and he might hear you.

Among all the machines, motorcar is my favorite machine.

but if right now I had to choose between Kade or a serial killer having me, well, Jack the Ripper, c’mon

Serenity Point, where the excitement is just a naked eighty year old away.

the modern secular state's capacity for barbarism exceeds any of the evils for which Christendom might justly be indicted, not

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

To borrow the language of Augustine, God is not only superior summo meo -- beyond my utmost heights -- but also interior intimo meo -- more inward to me than my inmost depths.

If you’re really serious, please talk to me before you ever think of leaving.” “Why?” He leans forward until his forehead reaches mine. “Because I just found you.

There is something here. Something worth taking a chance on. And I want more than anything to give this a try. Just tell me you’ll try.

She called me Night, because I loved the darkness And I nicknamed her Luna, because she reflected the sun

We didn’t have enough years together. We didn’t have enough time. It could’ve been a hundred, and it still wouldn’t have been enough.

Mornings are the best time of day, Isadora. A clean slate. A chance to do better than you did yesterday.

The purpose of software engineering is to control complexity, not to create it.

She never understood people’s urge to say, “I told you so.” It was like taking pride in the fact that you weren’t convincing enough.

A bird in the hand was worth two in the bush. Unless it crapped on your fingers and pecked you. Some birds carried salmonella too.

Poverty makes you sad as well as wise

Luctor et emergo

Afterwards Isabelle often wondered if the moments themselves were greater or the memory of them. At least the memory did not pass, while the moments passed all too fast. Life whizzed by; she no longer had time to recollect it. Her notebooks to this day retain the story of her desperate attempt to hold together her self, her mind, her reason, her order, her morals.

When I was seven, I’d asked my dad why he’d never remarried. He’d gotten a faraway look in his eyes and told me that once you found your reason to breathe, no one else could “pass muster.

These days, people gave birth to kids without taking responsibility for them. Instead, they lobbed their children onto society and then complained when crime rose or unemployment got worse.

The mind unlearned in reverence, says Bonaventure (1221–1274), is in danger of becoming so captivated by the spectacle of beings as to be altogether forgetful of being in itself; and our mechanistic approach to the world is nothing but ontological obliviousness translated into a living tradition.

One day when I'm a physical therapist or whatever, I'll get to take care of your rickety, old body when your arm wears out from striking out everyone." "You wanna take care of my body, huh?" he asked, squeezing my had, looking over at me with a wicked gleam in his eyes, which totally left me flabbergasted.

To say that, on the one hand, God is infinitely good, perfectly just, and inexhaustibly loving, and that, on the other, he has created a world under such terms as oblige him either to impose, or to permit the imposition of, eternal misery on finite rational beings, is simply to embrace a complete contradiction.

Nora, biting her lip, pointed at the small end table on my right, where there was a black-and-white photograph in an antique silver frame. It was Olivia standing with her husband, Knightly, probably some twenty years ago. They had their arms around each other, posing beside an antique Bentley in front of a colossal country manor. They looked happy, but, of course, that didn't say much. Everyone smiles for a photograph.

This profession offers very little in terms of guarantees—we run toward the sound of gunfire knowing that each and every mission might be our last. But this we hold to as our holy writ—if you go into harm’s way, you will not be forgotten. We will expend every ounce of blood and sweat, down to the last full measure, to bring you home.

One of the deep prejudices that the age of mechanism instilled in our culture, and that infects our religious and materialist fundamentalisms alike, is a version of the so-called genetic fallacy: to wit, the mistake of thinking that to have described a thing’s material history or physical origins is to have explained that thing exhaustively. We tend to presume that if one can discover the temporally prior physical causes of some object—the world, an organism, a behavior, a religion, a mental event, an experience, or anything else—one has thereby eliminated all other possible causal explanations of that object. But this is a principle that is true only if materialism is true, and materialism is true only if this principle is true, and logical circles should not set the rules for our thinking.

For if indeed God became a man, then Truth condescended to became a truth, from whose historical contingency one cannot simply pass to categories of universal rationality; and this means that whatever Christians mean when they speak of truth, it cannot involve simply the dialectical wrestling of abstract principles from intractable facts. (5)

Lyotard has described the postmodern condition succinctly as "incredulity towards metanarratives":' an attitude commendable in itself, no doubt, but also one that can easily be translated into a dogmatic metanarrative of its own. In

The most effective technique for subduing the moral imagination is to teach it to mistake the contradictory for the paradoxical, and thereby to accept incoherence as profundity, or moral idiocy as spiritual subtlety. If this can be accomplished with sufficient nuance and delicacy, it can sustain even a very powerful intellect for an entire lifetime.

Café Flore is packed, shimmering, every table filled. Bentley notices this with a grim satisfaction but Bentley feels lost. He’s still haunted by the movie Grease and obsessed with legs that he always felt were too skinny though no one else did and it never hampered his modeling career and he’s still not over a boy he met at a Styx concert in 1979 in a stadium somewhere in the Midwest, outside a town he has not been back to since he left it at eighteen, and that boy’s name was Cal, who pretended to be straight even though he initially fell for Bentley’s looks but Cal knew Bentley was emotionally crippled and the fact that Bentley didn’t believe in heaven didn’t make him more endearing so Cal drifted off and inevitably became head of programming at HBO for a year or two. Bentley sits down, already miked, and lights a cigarette. Next to them Japanese tourists study maps, occasionally snap photos. This is the establishing shot.

It was becoming more and more evident that Salem was a town that celebrated individuality, a real live-and-let-live kind of place. Melody felt a gut punch of regret. Her old nose would have fit in here. "Look!" She pointed at the multicolored car whizzing by. Its black door were from a Mercedes coupe, the white hood from a BMW; the silver trunk was Jaguar, the red convertible top was Lexus, the whitewall tires were Bentley, the sound system was Bose, and the music was classical. A hood ornament from each model dangled from the rear view mirror. Its license plate appropriately read MUTT. "That car looks like a moving Benton ad." "Or a pileup on Rodeo drive." Candace snapped a picture with her iPhone and e-mailed to her friends back home. They responded instantly with a shot of what they were doing. It must have involved the mall because Candace picked up her pace and began asking anyone under the age of fifty where the cool people hung out.

A belief does not merit unconditional reverence just because it is old or because its proponents claim a divine authority for it that they cannot prove; neither should it be immune to being challenged in terms commensurate to the scandal it poses.

Those who have entirely lost the ability to see the transcendent reality that shows itself in all things, and who refuse to seek it out or even to believe the search a meaningful one, have confined themselves for now within an illusory world, and wander in a labyrinth of dreams. Those others, however, who are still able to see the truth that shines in and through and beyond the world of ordinary experience, and who know that nature is in its every aspect the gift of the supernatural, and who understand that God is that absolute reality in whom, in every moment, they live and move and have their being—they are awake.

My aim for this book is for it to be as lean and portable as possible. Since there is limited room here and no desire to leave any valuable source out, anyone who wants a bibliography for this book can email: hello@stillnessisthekey.com For those looking to do more reading on Eastern or Western philosophy, I recommend the following: Meditations, by Marcus Aurelius (Modern Library) Readings in Classical Chinese Philosophy, by Philip J. Ivanhoe and Bryan W. Van Norden (Hackett) Letters of a Stoic by Seneca (Penguin Classics) The Bhagavad Gita (Penguin Classics) The Art of Happiness, by Epicurus (Penguin Classics) The New Testament: A Translation, by David Bentley Hart (Yale University Press) Buddha, by Karen Armstrong (Penguin Lives Biographies)

…of a child dying an agonizing death from diphtheria, of a young mother ravaged by cancer, of tens of thousands of Asians swallowed in an instant by the sea, of millions murdered in death camps and gulags and forced famines…Our faith is in a God who has come to rescue His creation from the absurdity of sin and the emptiness of death, and so we are permitted to hate these things with a perfect hatred…As for comfort, when we seek it, I can imagine none greater than the happy knowledge that when I see the death of a child, I do not see the face of God, but the face of his enemy. It is…a faith that…has set us free from optimism, and taught us hope instead.

For the earliest Christians, the story of salvation was entirely one of rescue, all the way through: the epic of God descending into the depths of human estrangement to release his creatures from bondage to death, penetrating even into the heart of hades to set the captives free and recall his prodigal children and restore a broken creation. The sacrifice of Christ was not a “ransom” paid to the Father, but rather the “manumission fee” (λύτρον, lytron) given to purchase the release of slaves held in bondage in death’s household.

Want to know what else I heard you did at the bar?” “I don’t think I do.” “You used your red lipstick to scribble ‘Alethea is a skanky hoe’ on the bathroom mirror.” In her opinion, truer words had never been spoken – well, scribbled. Her demon agreed. “You almost yacked in the Bentley.” Oh, God. She squeezed her eyes tightly shut. “Stop.” “We had to pull over so you could vomit in a bush.” “Stop.” “Then you got back in the car and said, ‘Taco Bell, anyone?’” “Stop.”  Knox chuckled. “But I haven’t told you what you did when you got home yet.” She buried her face deeper into the pillow. “I don’t want to hear it.” He spoke into her ear. “You told me you love me, you’d always love me, and that you even love my demon… which would have been really sweet if you weren’t bent over the toilet with vomit in your hair.

We left the Bentley and Tim at a garage, and Alan and I travelled back to Brussels to hire a much less magnificent vehicle. When we picked Tim up the next morning, he told us that he’d spent the night in his room with a ‘bird’. Intrigued, we questioned him closely, and learned that he had been woken in the middle of the night by a strange, rather alarming noise and that when he had put the light on he had discovered a turkey vomiting on the mantelpiece. He’d thought of complaining but found that his phrase book did not cover this contingency.

Materialism is a conviction based not upon evidence or logic but upon what Carl Sagan (speaking of another kind of faith) called a “deep-seated need to believe.” Considered purely as a rational philosophy, it has little to recommend it; but as an emotional sedative, what Czeslaw Milosz liked to call the opiate of unbelief, it offers a refuge from so many elaborate perplexities, so many arduous spiritual exertions, so many trying intellectual and moral problems, so many exhausting expressions of hope or fear, charity or remorse. In this sense, it should be classified as one of those religions of consolation whose purpose is not to engage the mind or will with the mysteries of being but merely to provide a palliative for existential grievances and private disappointments. Popular atheism is not a philosophy but a therapy.

To speak of “God” properly, then—to use the word in a sense consonant with the teachings of orthodox Judaism, Christianity, Islam, Sikhism, Hinduism, Bahá’í, a great deal of antique paganism, and so forth—is to speak of the one infinite source of all that is: eternal, omniscient, omnipotent, omnipresent, uncreated, uncaused, perfectly transcendent of all things and for that very reason absolutely immanent to all things.

God is not only the ultimate reality that the intellect and the will seek but is also the primordial reality with which all of us are always engaged in every moment of existence and consciousness, apart from which we have no experience of anything whatsoever. Or, to borrow the language of Augustine, God is not only superior summo meo—beyond my utmost heights—but also interior intimo meo—more inward to me than my inmost depths.

any movement of the mind or will toward truth, goodness, beauty, or any other transcendental end is an adherence of the soul to God. It is a finite participation in the highest truth of existence. As Shankara says, the fullness of being, lacking nothing, is also boundless consciousness,

For indeed Christianity was complicit in the death of antiquity, and in the birth of modernity, not because it was an accomplice of the latter, but because it, alone in the history of the West, constituted a rejection of and alternative to nihilism's despair, violence, and idolatry of power; as such, Christianity shattered the imposing and enchanting facade behind which nihilism once hid, and thereby, inadvertently, called it forth into the open.

She had tried yoga, meditation, running, and swimming. So far, nothing cleansed the soul better than a Snickers bar. It was the ultimate therapy. It was cheap, and it could be carried in her bag. She drank a swig of beer. The tastes meshed well together. She was enjoying this dinner of Snickers à la Honker’s.

Everyone today is so fragmented. This isn’t a country anymore. It’s a collection of tribes, all competing with each other for jobs, money, media attention. When I was young, we were all Americans. Back then, we did what we had to, or what we could, to make this a better nation. We did what was right, what was moral.

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.

Hell appears in the shadow of the cross as what has always already been conquered, as what Easter leaves in ruins, to which we may flee from the transfiguring light of God if we so wish, but where we can never finally come to rest—for, being only a shadow, it provides nothing to cling to (as Gregory of Nyssa so acutely observes). Hell exists, so long as it exists, only as the last terrible residue of a fallen creation’s enmity to God, the lingering effects of a condition of slavery that God has conquered universally in Christ and will ultimately conquer individually in every soul. This age has passed away already, however long it lingers on in its own aftermath, and thus in the Age to come, and beyond all ages, all shall come home to the Kingdom prepared for them from before the foundation of the world.

The Christian view of human nature is wise precisely because it is so very extreme: it sees humanity, at once, as an image of the divine, fashioned for infinite love and imperishable glory, and as an almost inexhaustible wellspring of vindictiveness, cupidity, and brutality. Christians, indeed, have a special obligation not to forget how great and how inextinguishable the human proclivity for violence is, or how many victims it has claimed, for they worship a God who does not merely take the part of those victims, but who was himself one of them, murdered by the combined authority and moral prudence of the political, religious, and legal powers of human society.

What makes today’s popular atheism so depressing is neither its conceptual boorishness nor its self-righteousness but simply its cultural inevitability. It is the final, predictable, and unsurprisingly vulgar expression of an ideological tradition that has, after many centuries, become so pervasive and habitual that most of us have no idea how to doubt its premises or how to avert its consequences. This is a fairly sad state of affairs, because those consequences have at times proved quite terrible.

And the best way to escape the comfortable familiarity of an inherited picture of reality is to try to return to something more original, more immediate: to retreat from one’s habitual interpretations of one’s experiences of the world and back to those experiences themselves, as unencumbered as possible by preconceptions and prejudices.

Your not wanted here. You need to leave town while you still can bitch! Well, that’s an example of a much-needed grammar lesson with a focus on contractions and comma usage right there. Good to see that the idiots still abound here in Serenity Point. I’ll have to have a talk with Cassie and Lacey about the state of grammar affairs in the school system.

MRS. BENTLEY’S CHORIZO BREAKFAST BURRITOS Servings: 4 INGREDIENTS FOR THE AVOCADO-TOMATO SALSA 1 large avocado, peeled, pitted, and diced ½ cup diced seeded tomatoes, from 1 to 2 tomatoes 1 small shallot, minced (about 2 tablespoons) 1 clove garlic, minced 1 jalapeño pepper, seeded and minced 1 tablespoon fresh lime juice, from 1 lime ½ teaspoon salt ¼ teaspoon ground cumin ¼ cup fresh chopped cilantro FOR THE BURRITOS 4 large eggs ¼ teaspoon smoked paprika ¼ teaspoon salt ½ lb spicy chorizo removed from casings 1⅓ cups (6 oz) shredded Monterey Jack cheese 4 (10-in) burrito-size flour tortillas Vegetable oil INSTRUCTIONS Make the Avocado-Tomato Salsa: Place all of the ingredients in a medium bowl and mix to combine. Set aside. In a medium bowl, whisk the eggs with the smoked paprika and salt. Set aside. Heat a large nonstick pan over medium-high heat. Add the sausage and cook, stirring frequently, until browned, 4 to 5 minutes. Use a slotted spoon to transfer the sausage from the pan to a plate, leaving the drippings in the pan. Reduce the heat to low. Add the eggs and scramble until just cooked

Physical reality cannot account for its own existence for the simple reason that nature—the physical—is that which by definition already exists; existence, even taken as a simple brute fact to which no metaphysical theory is attached, lies logically beyond the system of causes that nature comprises; it is, quite literally, “hyperphysical,” or, shifting into Latin, super naturam.

For, despite all our vague talk of ancient or medieval “science,” pagan, Muslim, or Christian, what we mean today by science—its methods, its controls and guiding principles, its desire to unite theory to empirical discovery, its trust in a unified set of physical laws, and so on—came into existence, for whatever reasons, and for better or worse, only within Christendom, and under the hands of believing Christians.

It is only because a dreamer has temporarily lost the desire to turn his eyes toward more distant horizons that he believes he inhabits a reality perfectly complete in itself, in need of no further explanation. He does not see that this secondary world rests upon no foundations, has no larger story, and persists as an apparent unity only so long as he has forgotten how to question its curious omissions and contradictions.

But desire must also be cultivated; the beautiful does not always immediately commend itself to every taste; Christ's beauty, like that of Isaiah's suffering servant, is not expressed in vacuous comeliness or shadowless glamor, but calls for a love that is charitable, that is not dismayed by distance or mystery, and that can repent of its failure to see; this is to acquire what Augustine calls a taste for the beauty of God (Soliloquia 1.3-14). Once this taste is learned, divine beauty, as Gregory of Nyssa says, inflames desire, drawing one on into an endless epektasis, a stretching out toward an ever greater embrace of divine glory. And,

This is arguably the besetting mistake of all naturalist thinking, as it happens, in practically every sphere. In this context, the assumption at work is that if one could only reduce one’s picture of the original physical conditions of reality to the barest imaginable elements—say, the “quantum foam” and a handful of laws like the law of gravity, which all looks rather nothing-ish (relatively speaking)—then one will have succeeded in getting as near to nothing as makes no difference. In fact, one will be starting no nearer to nonbeing than if one were to begin with an infinitely realized multiverse: the difference from non-being remains infinite in either case. All quantum states are states within an existing quantum system, and all the laws governing that system merely describe its regularities and constraints. Any quantum fluctuation therein that produces, say, a universe is a new state within that system, but not a sudden emergence of reality from nonbeing. Cosmology simply cannot become ontology. The only intellectually consistent course for the metaphysical naturalist is to say that physical reality “just is” and then to leave off there, accepting that this “just is” remains a truth entirely in excess of all physical properties and causes: the single ineradicable “super-natural” fact within which all natural facts are forever contained, but about which we ought not to let ourselves think too much.

If God is the good creator of all, he must also be the savior of all, without fail, who brings to himself all he has made, including all rational wills, and only thus returns to himself in all that goes forth from him. If he is not the savior of all, the Kingdom is only a dream, and creation something considerably worse than a nightmare. But, again, it is not so. According to scripture, God saw that what he created was good. If so, then all creatures must, in the ages, see it as well.

A higher understanding of human freedom, however, is inseparable from a definition of human nature. To be free is to be able to flourish as the kind of being one is, and so to attain the ontological good toward which one's nature is oriented; freedom is the unhindered realization of a complex nature in its proper end (natural and supernatural), and this is consummate liberty and happiness. The will that chooses poorly, then - through ignorance, maleficence, or corrupt desire - has not thereby become freer, but has further enslaved itself to those forces that prevent it from achieving its full expression. And it is this richer understanding of human freedom that provides us some analogy to the freedom of God. For God is infinite actuality, the source and end of all being, the eternally good, for whom mere arbitrary 'choice' - as among possibilities that somehow exceed his 'present' actuality - would be a deficiency, a limitation placed upon his infinite power to be God. His freedom is the impossibility of any force, pathos, or potentiality interrupting the perfection of his nature or hindering him in the realization of his own illimitable goodness, in himself and in his creatures. To be 'capable' of evil - to be able to do evil or to be affected by an encounter with it - would in fact be an incapacity in God; and to require evil to bring about his good ends would make him less than the God he is. The object of God's will is his own infinite goodness, and it is an object perfectly realized, and so he is FREE.

So the rest of the summer you could see the two little girls and Tom like wrens on a wire, on Mrs. Bentley’s front porch, waiting. And when the silvery chimes of the icicle man were heard, the front door opened, Mrs. Bentley floated out with her hand deep down the gullet of her silver-mouthed purse, and for half an hour you could see them there on the porch, the children and the old lady putting coldness into warmness, eating chocolate icicles, laughing. At last they were good friends. “How old are you, Mrs. Bentley?” “Seventy-two.” “How old were you fifty years ago?” “Seventy-two.” “You weren’t ever young, were you, and never wore ribbons or dresses like these?” “No.” “Have you got a first name?” “My name is Mrs. Bentley.” “And you’ve always lived in this one house?” “Always.” “And never were pretty?” “Never.” “Never in a million trillion years?” The two girls would bend toward the old lady, and wait in the pressed silence of four o’clock on a summer afternoon. “Never,” said Mrs. Bentley, “in a million trillion years.

Nevertheless, to me the God of Calvinism at its worst (as in those notorious lines in Book III of the Institutes) is simply Domitian made omnipotent. If that were Christianity, it would be too psychologically diseased a creed to take seriously at all, and its adherents would deserve only a somewhat acerbic pity, not respect. If this is one’s religion, then one is simply a diabolist who has gotten the names in the story confused. It is a vision of the faith whose scriptural and philosophical flaws are numerous and crucial, undoubtedly; but those pale in comparison to its far more disturbing moral hideousness. This aspect of orthodox Calvinism is for me unsurpassable evidence for my earlier claim that a mind conditioned to believe that it must believe something incredible is capable of convincing itself to accept just about anything, no matter how repellant to reason (or even good taste). And yet I still insist that, judging from the way Christians actually behave, no one with the exception of a few religious sociopaths really believes any of it as deeply as he or she imagines.

Certainly the rise of the Christian fundamentalist movement was not a recovery of the Christianity of earlier centuries or of the apostolic church. It was a thoroughly modern phenomenon, a strange and somewhat poignantly pathetic attempt on the part of culturally deracinated Christians, raised without the intellectual or imaginative resources of a living religious civilization, to imitate the evidentiary methods of modern empirical science by taking the Bible as some sort of objective and impeccably consistent digest of historical data. It is of course absurd to treat the Bible in that way—though, frankly, no more absurd than thinking that “science shows that God does not exist”—but it is also most definitely not the way the Bible was read in the ancient or mediaeval church. The greatest Church Fathers, for instance, took it for granted that the creation narratives of Genesis could not be treated literally, at least not in the sense we give to that word today, but must be read allegorically—which, incidentally, does not mean read as stories with codes to be decrypted but simply read as stories whose value lies in the spiritual truths to which they can be seen as pointing.

The Christian view of human nature is wise precisely because it is so very extreme: it sees humanity, at once, as an image of the divine, fashioned for infinite love and imperishable glory, and as an almost inexhaustible wellspring of vindictiveness, cupidity, and brutality. Christians, indeed, have a special obligation not to forget how great and how inextinguishable the human proclivity for violence is, or how many victims it has claimed, for they worship a God who does not merely take the part of those victims, but who was himself one of them, murdered by the combined authority and moral prudence of the political, religious, and legal powers of human society.

Naturalism is a picture of the whole of reality that cannot, according to its own intrinsic premises, address the being of the whole; it is a metaphysics of the rejection of metaphysics, a transcendental certainty of the impossibility of transcendental truth, and so requires an act of pure credence logically immune to any verification (after all, if there is a God he can presumably reveal himself to seeking minds, but if there is not then there can be no “natural” confirmation of the fact). Thus naturalism must forever remain a pure assertion, a pure conviction, a confession of blind assurance in an inaccessible beyond; and that beyond, more paradoxically still, is the beyond of no beyond.

(...) all the major theistic traditions insist at some point that our language about God consists mostly in conceptual restrictions and fruitful negations. 'Cataphatic' (or affirmative) theology must always be chastened and corrected by 'apophatic' (or negative) theology. We cannot speak of God in his own nature directly, but only at best analogously, and even then only in such a way that the conceptual content of our analogies consists largely in our knowledge of all the things that God is not. This is the via negativa of Christianity, the lahoot salbi (negative theology) of Islam, Hinduism’s 'neti, neti' ('not this, not this'). (...) And for the contemplatives of various traditions, the negation of all those limited concepts that delude us that God is just another being among beings, within our intellectual grasp, is an indispensable discipline of the mind and will. It prepares the mind for a knowledge of God that comes not from categories of analytic reason, but from—as Maximus says—the intimate embrace of union, in which God shares himself immediately as a gift to the created soul.

Computational models of the mind would make sense if what a computer actually does could be characterized as an elementary version of what the mind does, or at least as something remotely like thinking. In fact, though, there is not even a useful analogy to be drawn here. A computer does not even really compute. We compute, using it as a tool. We can set a program in motion to calculate the square root of pi, but the stream of digits that will appear on the screen will have mathematical content only because of our intentions, and because we—not the computer—are running algorithms. The computer, in itself, as an object or a series of physical events, does not contain or produce any symbols at all; its operations are not determined by any semantic content but only by binary sequences that mean nothing in themselves. The visible figures that appear on the computer’s screen are only the electronic traces of sets of binary correlates, and they serve as symbols only when we represent them as such, and assign them intelligible significances. The computer could just as well be programmed so that it would respond to the request for the square root of pi with the result “Rupert Bear”; nor would it be wrong to do so, because an ensemble of merely material components and purely physical events can be neither wrong nor right about anything—in fact, it cannot be about anything at all. Software no more “thinks” than a minute hand knows the time or the printed word “pelican” knows what a pelican is. We might just as well liken the mind to an abacus, a typewriter, or a library. No computer has ever used language, or responded to a question, or assigned a meaning to anything. No computer has ever so much as added two numbers together, let alone entertained a thought, and none ever will. The only intelligence or consciousness or even illusion of consciousness in the whole computational process is situated, quite incommutably, in us; everything seemingly analogous to our minds in our machines is reducible, when analyzed correctly, only back to our own minds once again, and we end where we began, immersed in the same mystery as ever. We believe otherwise only when, like Narcissus bent above the waters, we look down at our creations and, captivated by what we see reflected in them, imagine that another gaze has met our own.

(...) one should never be too naive regarding the quality of the current philosophical culture, or imagine that the most recent thinking is in any meaningful sense more advanced or more authoritative than that of a century or a millennium or two millennia ago. There are certain perennial problems to which all interesting philosophy returns again and again; but there are no such things as logical discoveries that consign any of the older answers to obsolescence. Certain classical answers to those problems endure and recur, sometimes because they remain far more powerful than the answers (or evasions) produced by later schools of thought. And, conversely, weaker answers often enjoy greater favor than their rivals simply because they are in keeping with the prejudices of the age.

Contemplative and philosophical traditions, Eastern and Western, insist on this: that the source and ground of the mind’s unity is the transcendent reality of unity as such, the simplicity of God, the one ground of both consciousness and being. For Plotinus, the oneness of nous, the intellective apex of the self, is a participation in the One, the divine origin of all things and the ground of the openness of mind and world one to another. For Sufi thought, God is the Self of all selves, the One—al-Ahad—who is the sole true 'I' underlying the consciousness of every dependent 'me.' According to the Kena Upanishad, Brahman is not that which the mind knows like an object, or that the eye sees or the ear hears, but is that by which the mind comprehends, by which the eye sees, by which the ear hears; atman—the self in its divine depth—is the eye of the eye, the ear of the ear, the ground of all knowing.

The soul’s unquenchable eros for the divine, of which Plotinus and Gregory of Nyssa and countless Christian contemplatives speak, Sufism’s ‘ishq or passionately adherent love for God, Jewish mysticism’s devekut, Hinduism’s bhakti, Sikhism’s pyaar—these are all names for the acute manifestation of a love that, in a more chronic and subtle form, underlies all knowledge, all openness of the mind to the truth of things. This is because, in God, the fullness of being is also a perfect act of infinite consciousness that, wholly possessing the truth of being in itself, forever finds its consummation in boundless delight. The Father knows his own essence perfectly in the mirror of the Logos and rejoices in the Spirit who is the “bond of love” or “bond of glory” in which divine being and divine consciousness are perfectly joined. God’s wujud is also his wijdan—his infinite being is infinite consciousness—in the unity of his wajd, the bliss of perfect enjoyment. The

Providence then - and this is what is most important to grasp - is not the same thing as a universal teleology. To believe in divine and unfailing providence is not to burden one's conscience with the need to see every event in this world not only as an occasion for God's grace, but as a positive determination of God's will whereby he brings to pass a comprehensive design that, in the absence of any single one of these events, would not have been possible. It may seem that this is to draw only the finest of logical distinction, one so fine indeed as to amount to little more than a sophistry. Some theologians - Calvin, for instance - have denied that the distinction between what God wills and what he permits has any meaning at all. And certainly there is no unanimity in the history of Christian exegesis on this matter. Certain classic Western interpretations of Paul's treatment of the hardening of Pharaoh's heart and of the hardened heart of Israel in Romans 9 have taken it as a clear statement of God's immediate determination of his creatures' wills. But in the Eastern Christian tradition, and in the thought of many of the greatest Western theologians, the same argument has often been understood to assert no more than that God in either case allowed a prior corruption of the will to run its course, or even - like a mire in the light of the sun - to harden the outpouring of God's fiery mercy, and always for the sake of a greater good that will perhaps redound even to the benefit of the sinner. One might read Christ's answer to his disciples' question regarding why a man had been born blind - 'that the works of God should be made manifest in him' (John 9:3) - either as a refutation or as a confirmation of the distinction between divine will and permission. When all is said and done, however, not only is the distinction neither illogical nor slight; it is an absolute necessity if - setting aside, as we should, all other judgments as superstitious, stochastic, and secondary - we are to be guided by the full character of what is revealed of God in Christ. 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.

Even so, putting all exaggerations aside, sound neuroscience really is providing us with an ever richer picture of the brain and its operations, and in some far distant epoch may actually achieve something like a comprehensive survey of what is perhaps the single most complex physical object in the universe. That is all entirely irrelevant to my argument, however. My claim here is that, whatever we may learn about the brain in the future, it will remain in principle impossible to produce any entirely mechanistic account of the conscious mind, for a great many reasons (many of which I shall soon address), and that therefore consciousness is a reality that defeats mechanistic or materialist thinking. For the intuitions of folk psychology are in fact perfectly accurate; they are not merely some theory about the mind that is either corrigible or dispensable. They constitute nothing less than a full and coherent phenomenological description of the life of the mind, and they are absolutely “primordial data,” which cannot be abandoned in favor of some alternative description without producing logical nonsense. Simply said, consciousness as we commonly conceive of it is quite real (as all of us, apart from a few cognitive scientists and philosophers, already know—and they know it too, really). And this presents a problem for materialism, because consciousness as we commonly conceive of it is also almost certainly irreconcilable with a materialist view of reality.

The whole power, beauty, and (for want of a better word) piety of the sciences lie in that fruitful narrowness of focus that I mentioned above, that austere abdication of metaphysical pretensions that permits them their potentially interminable inductive and theoretical odyssey through the physical order. It is the purity of this vocation to the particular that is the special glory of science. This means that the sciences are, by their very nature, commendably fragmentary and, in regard to many real and important questions about existence, utterly inconsequential. Not only can they not provide knowledge of everything; they cannot provide complete knowledge of anything. They can yield only knowledge of certain aspects of things as seen from one very powerful but inflexibly constricted perspective. If they attempt to go beyond their methodological commissions, they cease to be sciences and immediately become fatuous occultisms. The glory of human reason, however, is its power to exceed any particular frame of reference or any single perspective, to employ an incalculable range of intellectual faculties, and to remain open to the whole horizon of being’s potentially infinite intelligibility. A wise and reflective person will not forget this. A microscope may conduct the eye into the mysteries of a single cell, but it will not alert one to a collapsing roof overhead; happily we have more senses than one. We may even possess spiritual senses, however much we are discouraged from trusting in them at present. A scientist, as a reasoning person, has as much call as anyone else to ponder the deepest questions of existence, but should also recognize the threshold at which science itself falls silent—for the simple reason that its silence at that point is the only assurance of its intellectual and moral integrity.