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10c. 1930 AD
It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest most uninteresting person you can talk to may one day be a creature which,if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree helping each other to one or the other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all of our dealings with one another, all friendships, all loves, all play, all politics. There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilizations - these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit - immortal horrors or everlasting splendors.
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21c. 1930 AD
His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to Him, but not nonsense. This is no limit to His power. If you choose to say, ‘God can give a creature free will and at the same time withhold free will from it,’ you have not succeeded in saying anything about God: meaningless combinations of words do not suddenly acquire meaning simply because we prefix to them the two other words, 'God can.' It remains true that all things are possible with God: the intrinsic impossibilities are not things but nonentities. It is no more possible for God than for the weakest of His creatures to carry out both of two mutually exclusive alternatives; not because His power meets an obstacle, but because nonsense remains nonsense even when we talk it about God.
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24c. 1930 AD
[Wither] knew that everything was lost. It is incredible how little this knowledge moved him. What had been in his far-off youth a merely aesthetic repugnance to realities that were crude or vulgar, had deepened and darkened, year after year, into a fixed refusal of everything that was in any degree other than himself. He had passed from Hegel into Hume, thence through Pragmatism, and thence through logical Positivism, and out at last into the complete void. The indicative mood now corresponded to no thought that his mind could entertain. He had willed with his whole heart that there should be no reality and no truth, and now even the imminence of his own ruin could not wake him.
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