“Now the trouble about trying to make yourself stupider than you really are is that you very often succeed.”

“Like a good chess player, Satan is always trying to maneuver you into a position where you can save your castle only by losing your bishop.”

“Affliction is often that thing which prepares an ordinary person for some sort of an extraordinary destiny.”

“He's wild, you know. Not like a tame lion.”

“Satan always sends error into the world in pairs that are opposites. His great hope is that you will get so upset about one of his errors, that you'll react into the opposite one, and he's got you.”

“Her face was working and twitching with passion, but his looked up at the sky, still quiet, neither angry nor afraid, but a little sad.”

“A silly idea is current that good people do not know what temptation means. This is an obvious lie. Only those who try to resist temptation know how strong it is... A man who gives in to temptation after five minutes simply does not know what it would have been like an hour later. That is why bad people, in one sense, know very little about badness. They have lived a sheltered life by always giving in.”

“There is always the danger that those who think alike should gravitate together into ‘coteries’ where they will henceforth encounter opposition only in the emasculated form of rumor that the outsiders say thus and thus. The absent are easily refuted, complacent dogmatism thrives, and differences of opinion are embittered by group hostility. Each group hears not the best, but the worst, that the other groups can say.”

“For us of course the shared activity and therefore the companionship on which Friendship supervenes will not often be a bodily one like hunting or fighting. It may be a common religion, common studies, a common profession, even a common recreation. All who share it will be our companions; but one or two or three who share something more will be our Friends. In this kind of love, as Emerson said, Do you love me? means Do you see the same truth? - Or at least, "Do you care about the same truth?" The man who agrees with us that some question, little regarded by others, is of great importance can be our Friend. He need not agree with us about the answer.”

“You asked for a loving God: you have one. The great spirit you so lightly invoked, the 'lord of terrible aspect,' is present: not a senile benevolence that drowsily wishes you to be happy in your own way, not the cold philanthropy of conscientious magistrate, nor the care of a host who feels responsible for the comfort of his guests, but the consuming fire Himself, the Love that made the worlds, persistent as the artist’s love for his work and despotic as a man’s love for a dog, provident and venerable as a father’s love for a child, jealous, inexorable, exacting as love between the sexes.”

“I hope I do not offend God by making my Communions in the frame of mind I have been describing. The command, after all, was Take, eat: not Take, understand.”

“The husband is the head of the wife just in so far as he is to her what Christ is to the Church - read on - and give his life for her (Eph. V, 25). This headship, then, is most fully embodied not in the husband we should all wish to be but in him whose marriage is most like a crucifixion; whose wife receives most and gives least, is most unworthy of him, is - in her own mere nature - least lovable. For the Church has not beauty but what the Bride-groom gives her; he does not find, but makes her, lovely. The chrism of this terrible coronation is to be seen not in the joys of any man's marriage but in its sorrows, in the sickness and sufferings of a good wife or the faults of a bad one, in his unwearying (never paraded) care or his inexhaustible forgiveness: forgiveness, not acquiescence. As Christ sees in the flawed, proud, fanatical or lukewarm Church on earth that Bride who will one day be without spot or wrinkle, and labours to produce the latter, so the husband whose headship is Christ-like (and he is allowed no other sort) never despairs. He is a King Cophetua who after twenty years still hopes that the beggar-girl will one day learn to speak the truth and wash behind her ears.”

“I believe, to be sure, that any man who reaches Heaven will find that what he abandoned (even in plucking out his right eye) has not been lost: that the kernel of what he was really seeking even in his most depraved wishes will be there, beyond expectation, waiting for him in 'the High Countries'.”

“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?”

“Mercy detached from justice grows unmerciful. ”