“All the books were beginning to turn against me. Indeed, I must have been blind as a bat not to have seen it long before, the ludicrous contradiction between my theory of life and my actual experiences as a reader. George MacDonald had done more to me than any other writer; of course it was a pity that he had that bee in his bonnet about Christianity. He was good in spite of it. Chesterton has more sense than all the other moderns put together; bating, of course, his Christianity. Johnson was one of the few authors whom I felt I could trust utterly; curiously enough, he had the same kink. Spenser and Milton by a strange coincidence had it too. Even among ancient authors the same paradox was to be found. The most religious (Plato, Aeschylus, Virgil) were clearly those on whom I could really feed. On the other hand, those writers who did not suffer from religion and with whom in theory my sympathy ought to have been complete -- Shaw and Wells and Mill and Gibbon and Voltaire -- all seemed a little thin; what as boys we called "tinny". It wasn't that I didn't like them. They were all (especially Gibbon) entertaining; but hardly more. There seemed to be no depth in them. They were too simple. The roughness and density of life did not appear in their books.”

“Since it is so likely that (children) will meet cruel enemies, let them at least have heard of brave knights and heroic courage. Otherwise you are making their destiny not brighter but darker.”

“They Open A Door And Enter A World”

“Who are you?' One who has waited long for you to speak.”

“We are always falling in love or quarreling, looking for jobs or fearing to lose them, getting ill and recovering, following public affairs. If we let ourselves, we shall always be waiting for some distraction or other to end before we can really get down to our work. The only people who achieve much are those who want knowledge so badly that they seek it while the conditions are still unfavorable. Favorable conditions never come.”

“If God 'foresaw' our acts, it would be very hard to understand how we could be free not to do them. But suppose god is outside and above the Time-line... You never supposed that your actions at this moment were any less free because God knows what you are doing. Well, He know your tomorrow's actions in just the same way--because He is already in tomorrow and can simply watch you. In a sense, He does not know your action till you have done it: but the moment at which you have done it is already 'NOW' for Him.”

“If things are real, they're there all the time.”

“Mental pain is less dramatic than physical pain, but it is more common and also more hard to bear. The frequent attempt to conceal mental pain increases the burden: it is easier to say “My tooth is aching” than to say “My heart is broken.”

“We must lay before him what is in us; not what ought to be in us.”

“As long as you are proud you cannot know God. A proud man is always looking down on thing and people: and, of course, as long as you are looking down you cannot see something that is above you.”

“No great wisdom can be reached without sacrifice.”

“I do not think there is a demonstrative proof (like Euclid) of Christianity, nor of the existence of matter, nor of the good will and honesty of my best and oldest friends. I think all three are (except perhaps the second) far more probable than the alternatives. The case for Christianity in general is well given by Chesterton…As to why God doesn't make it demonstratively clear; are we sure that He is even interested in the kind of Theism which would be a compelled logical assent to a conclusive argument? Are we interested in it in personal matters? I demand from my friend trust in my good faith which is certain without demonstrative proof. It wouldn't be confidence at all if he waited for rigorous proof. Hang it all, the very fairy-tales embody the truth. Othello believed in Desdemona's innocence when it was proved: but that was too late. Lear believed in Cordelia's love when it was proved: but that was too late. 'His praise is lost who stays till all commend.' The magnanimity, the generosity which will trust on a reasonable probability, is required of us. But supposing one believed and was wrong after all? Why, then you would have paid the universe a compliment it doesn't deserve. Your error would even so be more interesting and important than the reality. And yet how could that be? How could an idiotic universe have produced creatures whose mere dreams are so much stronger, better, subtler than itself?”

“She looked at a silver birch: it would have a soft, showery voice and would look like a slender girl, with hair blown all about her face and fond of dancing. She looked at the oak: he would be a wizened, but hearty, old man with a frizzled beard and warts on his fact and hands, with hair growing out of the warts. She looked at the beech under which she was standing. Ah! --she would be the best of all. She would be a gracious goddess, smooth and stately, the Lady of the Wood.”

“She's the sort of woman who lives for others - you can tell the others by their hunted expression.”

“If you asked twenty good men to-day what they thought the highest of the virtues, nineteen of them would reply, Unselfishness. But if you asked almost any of the great Christians of old he would have replied, Love - You see what has happened? A negative term has been substituted for a positive, and this is of more than philological importance.  The negative ideal of Unselfishness carries with it the suggestion not primarily of securing good things for others, but of going without them ourselves, as if our abstinence and not their happiness was the important point.”