Showing posts with label truth. Show all posts
Showing posts with label truth. Show all posts

Monday, February 15, 2010

Worshiping God for His Own Sake

Thomas Aquinas College Alumni Fuel
"Vocations Boom" at Clear Creek Monastery
"Truth is not the only transcendental," Fr. Morey explains. "Like in the College's motto (verum, bonum, pulchrum), there's also the good and the beautiful in addition to the truth.… Yes, it's the experience in the classroom setting and learning, but it's also the smell of the orange blossoms on campus as it floats up the canyon in the spring, or playing beach volleyball in Ventura, or smoking cigars at Dr. Nieto's, or eating burgers and shakes at In-N-Out, orange milkshakes at The Summit. These aren't the noblest of all reasons, but the multifaceted reflections that you see all around you, and they are good, beautiful, and true."
Worshiping God for His Own Sake
http://www.thomasaquinas.edu/news/newsletter/2010/Winter/09%20Worshiping%20God%20for%20His%20Own%20Sake.html

Saturday, July 18, 2009

Divine Will Volume 17

March 1, 1925
How each additional act which the soul does in the Divine Will is one more filament of light which renders the light within her more intense, more strong and more bright. . .

"But do you know what this light is? It is all the interior operating that you do. Each additional act you do is one more filament of your will which you bind to the current of the eternal light; and that filament turns into light. So, the more acts you do, adding more filaments, the more full, intense and bright the light will become. Therefore, what you have done is the light that you see, and what is left for you to do is the void that you see within that same light. And I will remain always in the midst of this light, not only to enjoy it, but to bind the filaments of the human will to the current of the eternal light, because I am the origin, the foundation, the current of the light. But do you know what true light is? True light is the truth. The truth, known, embraced, loved and put into practice by the soul, is the true light, which transforms her into light itself, and causes new and continuous births of light to be placed inside and outside of her. This truth forms the true Life of God within the soul, because God is truth, and the soul is bound to the truth - even more, she possesses it. God is light, and she is bound to the light, and is nourished with light and with truth. However, while I nourish the soul with truth and with light, she must keep the current of her will opened, in order to receive the current of the divine communication." . . .
Divine Will Volume 17
http://catholicdivinewill.blogspot.com/2008/06/divine-will-volume-seventeen.html

Wednesday, July 15, 2009

The 24 Hours of the Passion

First Hour From 5 to 6 PM
Jesus takes leave of His Most Holy Mother

O Celestial Mama, the hour of the separation is approaching, and I come to You. O Mother, give me your love and your reparations; give me your sorrow, because together with You I want to follow, step by step, adored Jesus.

And now Jesus comes to You, and You, with heart overflowing with love, run toward Him and in seeing Him so pale and sad, your Heart aches with pain, your strengths leave You and You are about to fall at His feet.

O my sweet Mama, do You know why adorable Jesus has come to You? Ah, He has come to say the last good-bye, to tell You the last word, to receive the last embrace!

O Mother, I cling to You with all the tenderness of which my poor heart is capable, so that clinging and bound to You, I too may receive the embraces of adored Jesus. Will You perhaps disdain me? Isn’t it rather a comfort for your Heart to have a soul near You, who would share its pains, affections and reparations?

O Jesus, in such a harrowing hour for your most tender Heart, what a lesson of filial and loving obedience to your Mama You give us! What a sweet harmony passes between You and Mary! What a sweet enchantment of love rises up to the throne of the Eternal One and extends for the salvation of all creatures of the earth!

O my Celestial Mama, do You know what adored Jesus wants from You? Nothing but your last blessing. It is true that from every particle of your being nothing but blessings and praises come out for your Creator; but Jesus, in taking leave of You, wants to hear the sweet word: “I bless You, O Son”. And that “I bless You” removes all the blasphemies from His hearing, and descends, sweet and gentle, into His Heart. Jesus wants your “I bless You”, almost to place it as a shelter from all the offenses of creatures.

I too unite myself to You, O sweet Mama. Upon the wings of the winds I want to go around the heavens to ask the Father, the Holy Spirit and all the Angels, for an “I bless You” for Jesus, so that, as I go to Him, I may bring Him their blessings. And here on earth, I want to go to all creatures and ask, from every lip, from every heartbeat, from every step, from every breath, from every gaze, from every thought - blessings and praises for Jesus. And if no one wants to give them to me, I intend to give them for them.

O sweet Mama, after going round and round, to ask the Sacrosanct Trinity, the Angels, all creatures, the light of the sun, the fragrance of the flowers, the waves of the sea, every breath of wind, every spark of fire, every moving leaf, the twinkling of the stars, every movement of nature, for an “I bless You”, I come to You and I place all my blessings together with yours.

My sweet Mama, I see that You receive comfort and relief, and that You offer Jesus all my blessings in reparation for the blasphemies and the maledictions which He receives from creatures. But as I offer You everything, I hear your trembling voice saying: “Son, bless me too!”

O my sweet Love, Jesus, bless me also, together with your Mama; bless my thoughts, my heart, my hands, my works, my steps, and with your Mother, all creatures.

O my Mother, in looking at the face of sorrowful Jesus, pale, sad, harrowing, the memory of the pains which He is about to suffer awakens in You. You foresee His face covered with spit and You bless it, His head pierced by the thorns, His eyes blinded, His body tortured by the scourges, His hands and feet pierced by the nails; and wherever He is about to go, You follow Him with your blessings. And I too will follow Him together with You. When Jesus is struck by the scourges, crowned with thorns, slapped, pierced by the nails, everywhere He will find my “I bless You” together with yours.

O Jesus, O Mother, I compassionate You. Immense is your pain in these last moments. The Heart of one seems to tear the Heart of the other.

O Mother, snatch my heart from the earth and bind it tightly to Jesus, so that, clinging to Him, I may share in His pains, and as You cling to each other, as You embrace, as You exchange the last glances, the last kisses, being in-between your two Hearts, may I receive your last kisses, your last embraces. Don’t You see that I cannot be without You, in spite of my misery and my coldness?

Jesus, Mama, keep me close to You; give me your love, your Will. Dart through my poor heart, hold me tightly in your arms; and together with You, O sweet Mother, I want to follow, step by step, adored Jesus, with the intention of giving Him comfort, relief, love and reparation for all.

O Jesus, together with your Mama, I kiss your left foot, asking You to forgive me and all creatures, for all the times we have not walked toward God.

I kiss your right foot: forgive me and all for all the times we have not followed the perfection You wanted from us.

I kiss your left hand: communicate to us your purity.

I kiss your right hand: bless all of my heartbeats, thoughts, affections, so that, given value by your blessing, they all may be sanctified. And with me, bless all creatures, and seal the salvation of their souls with your blessing.

O Jesus, I embrace You together with your Mama, and kissing your Heart, I pray You to place my heart between your two Hearts, that it may be nourished continuously by your love, by your sorrows, by your very affections and desires, and by your own Life. Amen.

Reflections and Practices

Before giving start to His Passion, Jesus goes to His Mother to ask for Her blessing. In this act Jesus teaches us obedience, not only external but also interior, which we must have in order to reciprocate the inspirations of grace. Sometimes we are not ready to put into practice a good inspiration, either because we are held back by love of self united to temptation, or because of human respect, or in order not to use holy violence on ourselves.

But rejecting the good inspiration of exercising a virtue, of accomplishing a virtuous act, of doing a good work, or of practicing a devotion, makes the Lord withdraw, depriving us of new inspirations.

On the other hand, the prompt correspondence, pious and prudent, to holy inspirations attracts more lights and graces upon us.

In the cases of doubt, one should turn promptly and with righteous intention to the great means of prayer and to upright and experienced advice. In this way, the good God will enlighten the soul to execute the healthy inspiration, increasing it for her greater benefit.

We must do our actions, our acts, our prayers, the Hours of the Passion, with the same intentions of Jesus, in His Will, sacrificing ourselves as He did, for the glory of the Father and for the good of souls.

We must place ourselves in the disposition of sacrificing ourselves in everything for love of our lovable Jesus, conforming to His spirit, operating with His own sentiments, and abandoning ourselves in Him, not only in all the external sufferings and adversities, but much more in all that He will dispose in our interior. In this way, at any time, we will find ourselves ready to accept any suffering. By doing this, we will give sweet sips to our Jesus. Then, if we do all this in the Will of God which contains all sweetnesses and all contentments in immense proportion, we will give to Jesus large sweet sips, so as to mitigate the poisoning which other creatures cause Him, and to console His Divine Heart.

Before starting any action, let us always invoke the blessing of God, so that our actions may have the touch of the Divinity, and may attract His blessings not only on us, but upon all creatures.

My Jesus, may your blessing precede me, accompany me and follow me, so that everything I do may carry the seal of your ‘I bless you.’

The Twenty Four Hours of the Passion (Blog)
http://catholicdivinewill.blogspot.com/2008/06/twenty-four-hours-of-passion.html
The Twenty Four Hours of the Passion (PDF file)
http://www.asylcity.com/hours_of_passion.pdf

Saturday, July 11, 2009

The Pope on 'Love in Truth'

Caritas in Veritate is a reminder that we cannot understand ourselves as a human community if we do not understand ourselves as something more than the sum or our material parts; if we do not understand our capacity for sin; and if we do not understand the principle of communion rooted in the gratuitousness of God's grace. Simply put, to this pope's mind, there is no just or moral system without just and moral people.

Father Sirico is president and co-founder of the Acton Institute.
The Pope on 'Love in Truth'
http://online.wsj.com/article/SB124718187188120189.html

Tuesday, June 30, 2009

The Stoning of Soraya M.

Posted by Bruce Edward Walker
on Thursday, June 25, 2009
Tomorrow, June 26, theaters across the nation will begin screening for the general public “The Stoning of Soraya M.” This drama reenacts the true story of an Iranian woman falsely accused of adultery and punished according to sharia law. The film is produced by Stephen McEveety (“The Passion of the Christ”) and features an impressive international cast.

Since the movie’s title gives the climax away, rest assured that the film contains much that is suspenseful. Jim Caviezel portrays French-Iranian journalist Freidoune Sahebjam. Much like Spencer Tracy’s character in the 1955 John Sturges film, “Bad Day at Black Rock,” Sahebjam chances upon a town with a dark secret – in this instance, the stoning of the title character through the manipulations of a husband who wishes to take a 14-year-old child as a wife and fears he cannot afford to maintain two households.

When Soraya refuses her husband a divorce, he puts in place the dramatic machinery leading to her death. The filmmakers ably display how a less-than-free society can be easily corrupted, but doesn’t adopt the too easy tropes that all men are bad, all women victims – or even that Islam is a bad religion.

I highly recommend this film, but must warn that the violent act of stoning is graphically depicted. The direction of the script is taut and suspenseful, and the acting and production values superb.

Stephen McEveety: "I believe this is a very pro-Muslim movie. From the beginning we approached this as very respectful toward the true Islamic faith. This wonderful, beautiful Muslim woman keeps her faith to the end. She’s representative of the Muslim faith. The film is an illustration of how any religion can be abused in a repressive environment. It’s a true story made by persons familiar with the world Soraya M. lived in. We have shown it to Middle Eastern audiences and they have embraced it."
(Go to website for the rest of the interview)
The Stoning of Soraya M.
http://blog.acton.org/archives/10807-interview-with-stephen-mceveety-producer-of-the-stoning-of-soraya-m.html

Monday, June 15, 2009

Confessions of a Young Fogey

. . . Young Fogeys do not want to go back to the time before the Second Vatican Council. We know that things were not perfect in the years before Vatican II. Not every pastor behaved like Barry Fitzgerald, not every priest sang like Bing Crosby, not every nun looked like Ingrid Bergman, and not every Tridentine Mass was flawless and devout. We’ve never said they were. But in their years of studies for the Priesthood, YFs have come to realize that in many ways the teachings of Vatican II were misinterpreted, misrepresented, and sadly in some cases lied about, to a naïve and uninformed laity who had no access to the Council documents, but always assumed the best; their Priests would do what the Church taught. For years the lay faithful watched as the things they knew as distinctly "Catholic" were changed or removed, always with the reason, "It’s what Vatican II has called for", when in reality a truer sentence would have been, "It’s what I, Father X and/or Sister Y, have called for." But we’re a generation that learned wiffleball and football in schoolyards and backyards with the magic rule of "Do-over". That’s what we want. This "Young Fogey" generation of Roman Catholic Priests wants to take their best collective shot at learning the rich teachings of Vatican II, and then making these documents known, understood, and appreciated by the laity that has lived under their shadow for more than forty years without knowing what the Council actually said.

"Why do we need to re-implement Vatican II?", you ask? "Its all been done before", you opine? Well, yes and no. Young Fogeys who grew up in the 60s and 70s have lived through every "gimmick" Mass imaginable. As children they attended the "clown Mass" and the "folk Mass". They sang the songs from "Godspell" at Mass, along with more versions of "Kumbaya" and "Michael, Row the Boat Ashore" then they care to remember. Even today when they hear such overused Catholic music as "Here I am, Lord" (published in 1981) they realize it sounds remarkably like the 1969 theme from TV's The Brady Bunch, while 1982's "Gather Us In" resembles 1976's "The Wreck of the Edmund Fitzgerald". They remember the self-styled "cool" Priests who wore blue jeans instead of the usual black pants, the ones who let their hair and beards grow in an effort to look like Jesus, and even the few who got to wear sandals at Mass when parents made kids wear shoes and socks. The YF’s experiences with religious education were mostly benign. It may have taken an hour out of playtime, but it usually involved arts and crafts and music, and at least they didn’t have to sit with a book and memorize questions and answers like their parents and aunts and uncles (another thing we grew up hearing about as family gathered for holidays). The generation before us may not have understood as children what they memorized, but when they grew up the facts were there in their head to tap into like a safe deposit box; our generation left CCD with lots of pictures for the refrigerator door and ornaments for the Christmas tree, but not a whole lot in our heads. Just because it was done before doesn’t mean it was done well.

In the midst of all of that (and some would say "in spite of all that"), some of them found their vocation. In the best case, Young Fogeys had contact with a Priest who gave them the sense that being a Priest was not just a career choice ("Dear God, should I be a Priest or a CEO?"), but a call from God, something indescribable, and a little bit scary (something Pope John Paul captured in the title for his reflections after fifty years of priesthood: Gift and Mystery). These Priests, who told the truth when it was not so popular, who came to the hospital or the nursing home when called at 4am, and who showed by their demeanor that this was something bigger than themselves, inspired many to give their lives to God, and for that I pray God abundantly rewards them. They did what every Priest used to be charged to do: they "replaced" themselves in the next generation. In the worst case, YFs remember parish Priests who left the Priesthood and became therapists and counselors in the same towns in which they used to be assigned ("Dad, doesn’t his girlfriend look a lot like that nun that used to be assigned to our parish?"). They remember getting ready to serve Mass while overhearing Father X complain to a sacristy filled with Lectors, Cantors, and Eucharistic Ministers about how saying Mass or hearing confessions on his "day off" was driving him crazy, and about how, if he were to "quit this job" and get another one, he could be making a lot more money. I firmly believe that amongst all the questions that every Priest will face from Jesus Christ when it comes to whether we merit heaven, the one that could help us the most or hurt us the worst will be something like, "Did your example of priestly identity inspire others to follow you into the priesthood?" I think what has Fr. Greeley so upset is that his research shows him plenty of (to use his term) conservative young priests and a scarcity of any liberal young priests.

Herein lies what’s at the core of the resentment of "Young Fogeys". For all of the changes and gimmicks and watering down of the Faith that was done while we were kids, YFs didn’t buy into it. The crowd that resents us now faces their retirement realizing they have not replaced themselves with Priests "in their image and likeness", but rather with men who say, "Been there. Done that. Don’t want the T-shirt." (Religious sisters have fared even worse, but that’s another story). The faction of Catholic Priests who didn’t accept Humanae Vitae’s teaching on contraception and told couples to "use their consciences" actually ended up "contracepting" themselves out of existence, by not being open to new Priestly life and through their own lack of desire to promote priestly vocations and intentionally blocking the seeds of vocations from growing. Don’t you just love the irony? YFs were told as kids to "let their consciences be their guide", and now that their consciences have told them that what they were told as kids was wrong, they’re resented and despised by the gang that taught it to them! Some of today’s Young Fogey Priests learned "what to do" from the previous generation; other YFs saw some of the previous generation and determined that they would never become like that.

That, in a nutshell, is where I'm coming from. If you've found this blog and it provokes a response, keep coming back. If you came here by accident and want out, I respect that too.
Confessions of a Young Fogey
http://youngfogeys.blogspot.com/2006/10/confessions-of-young-fogey.html

Sunday, June 14, 2009

G.K. Chesterton (1874 - 1936)

G.K. Chesterton died June 14 1936.
Gilbert Keith Chesterton (1874-1936) cannot be summed up in one sentence. Nor in one paragraph. In fact, in spite of the fine biographies that have been written of him, he has never been captured between the covers of one book. But rather than waiting to separate the goats from the sheep, let’s just come right out and say it: G.K. Chesterton was the best writer of the 20th century. He said something about everything and he said it better than anybody else. But he was no mere wordsmith. He was very good at expressing himself, but more importantly, he had something very good to express. The reason he was the greatest writer of the 20th century was because he was also the greatest thinker of the 20th century.

Born in London, Chesterton was educated at St. Paul’s, but never went to college. He went to art school. In 1900, he was asked to contribute a few magazine articles on art criticism, and went on to become one of the most prolific writers of all time. He wrote a hundred books, contributions to 200 more, hundreds of poems, including the epic Ballad of the White Horse, five plays, five novels, and some two hundred short stories, including a popular series featuring the priest-detective, Father Brown. In spite of his literary accomplishments, he considered himself primarily a journalist. He wrote over 4000 newspaper essays, including 30 years worth of weekly columns for the Illustrated London News, and 13 years of weekly columns for the Daily News. He also edited his own newspaper, G.K.’s Weekly. (To put it into perspective, four thousand essays is the equivalent of writing an essay a day, every day, for 11 years. If you’re not impressed, try it some time. But they have to be good essays - all of them – as funny as they are serious, and as readable and rewarding a century after you’ve written them.)

Chesterton was equally at ease with literary and social criticism, history, politics, economics, philosophy, and theology. His style is unmistakable, always marked by humility, consistency, paradox, wit, and wonder. His writing remains as timely and as timeless today as when it first appeared, even though much of it was published in throw away papers.

This man who composed such profound and perfect lines as "The Christian ideal has not been tried and found wanting; it has been found difficult and left untried," stood 6’4" and weighed about 300 pounds, usually had a cigar in his mouth, and walked around wearing a cape and a crumpled hat, tiny glasses pinched to the end of his nose, swordstick in hand, laughter blowing through his moustache. And usually had no idea where or when his next appointment was. He did much of his writing in train stations, since he usually missed the train he was supposed to catch. In one famous anecdote, he wired his wife, saying, "Am at Market Harborough. Where ought I to be?" His faithful wife, Frances, attended to all the details of his life, since he continually proved he had no way of doing it himself. She was later assisted by a secretary, Dorothy Collins, who became the couple’s surrogate daughter, and went on to become the writer’s literary executrix, continuing to make his work available after his death.

This absent-minded, overgrown elf of a man, who laughed at his own jokes and amused children at birthday parties by catching buns in his mouth, this was the man who wrote a book called The Everlasting Man, which led a young atheist named C.S. Lewis to become a Christian. This was the man who wrote a novel called The Napoleon of Notting Hill, which inspired Michael Collins to lead a movement for Irish Independence. This was the man who wrote an essay in the Illustrated London News that inspired Mohandas Gandhi to lead a movement to end British colonial rule in India. This was a man who, when commissioned to write a book on St. Thomas Aquinas, had his secretary check out a stack of books on St. Thomas from the library, opened the top book on the stack, thumbed through it, closed it, and proceeded to dictate a book on St. Thomas. Not just any book. The renowned Thomistic scholar, Ettienne Gilson, had this to say about it:

"I consider it as being without possible comparison the best book ever written on St. Thomas. Nothing short of genius can account for such an achievement. Everybody will no doubt admit that it is a 'clever' book, but the few readers who have spent twenty or thirty years in studying St. Thomas. . . cannot fail to perceive that the so-called 'wit' of Chesterton has put their scholarship to shame. He has guessed all that which we had tried to demonstrate, and he has said all that which they were more or less clumsily attempting to express in academic formulas. Chesterton was one of the deepest thinkers who ever existed; he was deep because he was right; and he could not help being right; but he could not either help being modest and charitable, so he left it to those who could understand him to know that he was right, and deep; to the others, he apologized for being right, and he made up for being deep by being witty. That is all they can see of him."

Chesterton debated many of the celebrated intellectuals of his time: George Bernard Shaw, H.G. Wells, Bertrand Russell, Clarence Darrow. According to contemporary accounts, Chesterton usually emerged as the winner of these contests, however, the world has immortalized his opponents and forgotten Chesterton, and now we hear only one side of the argument, and we are enduring the legacies of socialism, relativism, materialism, and skepticism. Ironically, all of his opponents regarded Chesterton with the greatest affection. And George Bernard Shaw said: "The world is not thankful enough for Chesterton."

His writing has been praised by Ernest Hemingway, Graham Greene, Evelyn Waugh, Jorge Luis Borges, Gabriel Garcia Marquez, Karel Capek, Marshall McLuhan, Paul Claudel, Dorothy L. Sayers, Agatha Christie, Sigrid Undset, Ronald Knox, Kingsley Amis, W.H. Auden, Anthony Burgess, E.F. Schumacher, Neil Gaiman, and Orson Welles. To name a few.

T.S. Eliot said that Chesterton "deserves a permanent claim on our loyalty."
"Who is this guy and why haven’t I heard of him?"
by Dale Ahlquist, President American Chesterton Society
http://chesterton.org/discover/who.html

Chesterton 101 - A basic, basic course on Chesterton's works. Every six weeks a new "lecture" will be added.
http://chesterton.org/discover/chesterton101.html

Wednesday, March 18, 2009

Ethical Blind Spots

. . . When the full horror of Nazism was revealed at the end of the war, the German people responded, "We didn't know." When a local townsperson was asked whether he knew what was going on in the camp, he gave a more complete answer. "Yes, we knew something was up, but we didn't talk about it, we didn't want to know too much." Primo Levi, a writer and a survivor of Auschwitz, described the German ethical blind spot this way:

"In spite of the varied possibilities for information, most Germans didn't know because they didn't want to know. Because, indeed they wanted not to know. ...Those who knew did not talk; those who did not know did not ask questions; those who did ask questions received no answers. In this way the typical German citizen won and defended his ignorance, which seemed to him sufficient justification of his adherence to Nazism. Shutting his mouth, his eyes and his ears, he built for himself the illusion of not knowing, hence not being an accomplice to the things taking place in front of his door."

Martin Luther King, Jr. used to say that what pained him the most was the silence of the good. Albert Einstein, who fled Germany when Hitler came to power, articulated the same sentiment in an interview for Time Magazine on December 23, 1940. He stressed that sometimes it was only the Church and religion that could challenge the status quo as evil made inroads into a society:

"Being a lover of freedom, when the revolution came in Germany I looked for the universities to defend it, knowing that they had always boasted of their devotion to the cause of truth; but no, the universities immediately were silenced. Then I looked to the great editors of the newspapers, whose flaming editorials in days gone by had proclaimed their love of freedom. But they, like the universities were silenced in a few short weeks. Only the Church stood squarely across the path of Hitler's campaign for suppressing truth. I had never any special interest in the Church before, but now I feel a great affection and admiration because the Church alone has had the courage and persistence to stand for intellectual truth and moral freedom."

The courageous, even daring question we must ask is, "What is our own response to the evil around us?"

Rev. Tadeusz Pacholczyk, Ph.D. earned his doctorate in neuroscience from Yale and did post-doctoral work at Harvard. He is a priest of the diocese of Fall River, MA, and serves as the Director of Education at The National Catholic Bioethics Center in Philadelphia.
See www.ncbcenter.org

Sunday, March 15, 2009

The Three Self-Evident Truths

In our consideration of Argument - indeed, in our consideration of Reason - we must accept what are called the Three Self-Evident Truths. These are not debatable, and are not provable. Like the axioms of Geometry, they are "Given" - they are starting points without which one cannot proceed. We need to know them - and know them well.

1. The First Fact is "the existence of the thinking subject". I (who am presently thinking about something) exist.

2. The First Principle is "the principle of contradiction": A thing cannot both BE and NOT BE in the same way at the same time.

3. The First Condition of Certain Knowledge is "the natural capacity of our reason to know the truth". Our brains, minds, reasoning powers are ABLE to know the truth of things. Truth in the general sense is NOT a "mystery" which cannot be attained.

Perhaps the tightest statement which summarizes all this as a basis for thought is this famous little fragment from one of Chesterton's letters:

A cosmos one day being rebuked by a pessimist replied, "How can you who revile me consent to speak by my machinery? Permit me to reduce you to nothingness and then we will discuss the matter."
Moral. You should not look a gift universe in the mouth.
[quoted in Ward's Gilbert Keith Chesterton 49-50]

GKC's Favourite
"The object of my school is to is to show how many extraordinary things even a lazy and ordinary man may see if he can spur himself to the single activity of seeing."
-- G. K. Chesterton, Tremendous Trifles
blogspot.com/2009/02/three-self-evident-truths.html