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.

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

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.

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)

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.

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.

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

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.

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.

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

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.

Popular atheism is not a philosophy but a therapy.

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

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.

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

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.

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.

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

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.

. . . [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.

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.

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

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

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

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’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.

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.

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.

I love you. Forever and a day.

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

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

People loved their dramatic exits.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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

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.

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

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.

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.

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.

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.

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.

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.

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

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

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.

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.

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.

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 . . .

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.

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.

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.

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

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.

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.

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.

[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)

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.

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.

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.

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.

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

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.

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.

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.

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.

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.

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.

…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.

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.

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.

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.

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.

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.