Sublime

If Augustine spent half his life battling the heresy of Pelagianism—the pretension that the human will was sufficient to choose its good—it’s because he saw it as the great lie that left people enchained to their dissolute wills. And no one is more Pelagian than we moderns.

For a robust, and complicated, treatment of various difficult doctrines centered around the incarnation, see Gerald O’Collins, Incarnation. O’Collins,

‘Is he in the mortuary?’ I asked Vigot. ‘How did you know he was dead?’ It was a foolish policeman’s question, unworthy of the man who read Pascal, unworthy also of the man who so strangely loved his wife. You cannot love without intuition.

Neoplatonic Christianity described two routes to God: the via positiva and the via negativa. Philosophers on the via positiva assert that God is omnipotent, omniscient, etc; that God possesses all positive attributes. I found the via negativa more congenial. Its seasoned travelers (Gregory of Nyssa in the fourth century and Pseudo-Dionysius in the

Although a primitive form of the ontological argument for God’s existence can be found in St. Augustine, St. Anselm of Canterbury provided its classic formulation in the 11th century. The argument purports to prove God’s existence from the concept of God itself: God is “than which no greater can be conceived”; he must therefore have all properties;

Who is the God whom we come to know in Jesus Christ (John 17:3)? What is he really like, truly like—deep down, through and through?