P. Es

“Prayers are not always—in the crude, factual sense of the word—'granted.' This is not because prayer
is a weaker kind of causality, but because it is a stronger kind. When it 'works' at all it works unlimited
by space and time. That is why God has retained a discretionary power of granting or refusing it; except
on that condition prayer would destroy us. It is not unreasonable for a headmaster to say, 'Such and
such things you may do according to the fixed rules of this school. But such and such other things are
too dangerous to be left to general rules. If you want to do them you must come and make a request
and talk over the whole matter with me in my study. And then—we'll see'. -'Work and Prayer”
― C.S. Lewis, God in the Dock: Essays on Theology and Ethics

“I also maintain that those who are punished in Gehenna are scourged by the scourge of love. For what is so bitter and vehement as the punishment of love? I mean that those who have become conscious that they have sinned against love suffer greater torment from this than from any fear of punishment. For the sorrow caused in the heart by sin against love is sharper than any torment that can be. It would be improper for a man to think that sinners in Gehenna are deprived of the love of God. Love is the offspring of knowledge of the truth which, as is commonly confessed, is given to all. The power of love works in two ways: it torments those who have played the fool, even as happens here when a friend suffers from a friend; but it becomes a source of joy for those who have observed its duties. Thus I say that this is the torment of Gehenna: bitter regret. But love inebriates the souls of the sons of Heaven by its delectability. (Aescetical Homilies I.28, p. 266)”
― Isaac the Syrian

“This is the God of evolution— one who honors and respects the indeterminacy and narrative openness of creation, and in this way ennobles it.”
― John F. Haught, Making Sense of Evolution: Darwin, God, and the Drama of Life

“every human creature’s formation in the discernment and delight in beauty is different, and because each of us is badly damaged with respect to our capacity to make reliable judgments about the presence and nature of beauty, we should not be very confident about the judgments we make, and should acknowledge that an artifact that seems to some human creatures crudely annoying, even repellent, may seem to others delightful in respect of its beauty. And if we put these two suggestions together we arrive at the (correct) conclusion that there is no hierarchy of beauty in artifacts obvious to all, or even most, human creatures.”
― Paul J. Griffiths (Author)