But the new rebel is a sceptic, and will not entirely trust anything. He has no loyalty; therefore he can never be really a revolutionist. And the fact that he doubts everything really gets in his way when he wants to denounce anything. For all denunciation implies a moral doctrine of some kind; and the modern revolutionist doubts not only the institution he denounces, but the doctrine by which he denounces it. Thus he writes one book complaining that imperial oppression insults the purity of women, and then he writes another book in which he insults it himself. He curses the Sultan because Christian girls lose their virginity, and then curses Mrs. Grundy because they keep it. As a politician, he will cry out that war is a waste of life, and then, as a philosopher, that all life is waste of time. A Russian pessimist will denounce a policeman for killing a peasant, and then prove by the highest philosophical principles that the peasant ought to have killed himself. A man denounces marriage as a lie, and then denounces aristocratic profligates for treating it as a lie. He calls a flag a bauble, and then blames the oppressors of Poland or Ireland because they take away that bauble. The man of this school goes first to a political meeting, where he complains that savages are treated as if they were beasts; then he takes his hat and umbrella and goes on to a scientific meeting, where he proves that they practically are beasts. In short, the modern revolutionist, being an infinite skeptic, is always engaged in undermining his own mines. In his book on politics he attacks men for trampling on morality; in his book on ethics he attacks morality for trampling on men. Therefore the modern man in revolt has become practically useless for all purposes of revolt. By rebelling against everything he has lost his right to rebel against anything.
If Christianity should happen to be true — that is to say, if its God is the real God of the universe — then defending it may mean talking about anything and everything.
The Bible tells us to love our neighbors, and also to love our enemies; probably because they are generally the same people.
The word “good” has many meanings. For example, if a man were to shoot his grandmother at a range of five hundred yards, I should call him a good shot, but not necessarily a good man.
It is absurd for the Evolutionist to complain that it is unthinkable for an admittedly unthinkable God to make everything out of nothing, and then pretend that it is more thinkable that nothing should turn itself into anything.
In truth, there are only two kinds of people; those who accept dogma and know it, and those who accept dogma and don’t know it.
The evolutionists seem to know everything about the missing link except that it is missing.
Children are innocent and love justice, while most adults are wicked and prefer mercy.
Men do not differ much about what things they will call evils; they differ enormously about what evils they will call excusable.
The point of having an open mind, like having an open mouth, is to close it on something solid.