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“But a dauntless faith believes”
― St. Thomas Aquinas

“But I don't want to just believe it, I want it to be true.”
― Audrey Niffenegger, The Time Traveler's Wife

“There is nothing to unify God and the soul but the Cross.”
― Louis de Wohl, The Quiet Light: A Novel About Thomas Aquinas

“My Dear Lord, please help me. Place me in the Center of Your Perfect Will.
Adoro te devote, latens Deitas.
Bread of Life by bread concealed, speaking heart to heart.
Tibi se cor meum totum subjicit.
Let Your presence draw me in here my senses fail.
Visus cactus, gustus in te falliti.
This is truth enough for me.
Peto quod petivit latro paenitens.
Seeing You upon the Cross, flesh and blood, I find.
Plagas, sicut Thomas, non intueor.
I see not but name You still God and Prince of Life.
O memoriale mortis Domini.
How I thirst to meet Your gaze gloriously revealed. After life's obscurity, let me wake to see. Beauty shining from Your Face for eternity.
Amen.”
― Gina Marinello-Sweeney, I Thirst

“What I have described as a blind spot is not a mere oversight on Sellars's part. I think it reflects Sellars's attempt to combine two insights: first, that meaning and intentionality come into view only in a context that is normatively organized, and, second, that reality as it is contemplated by the sciences of nature is norm-free. The trouble is that Sellars thinks the norm-free reality disclosed by the natural sciences is the only location for genuine relations to actualities. That is what leads to the idea that placing the mind in nature requires abstracting from aboutness.

Now Aquinas, writing before the rise of modern science, is immune to the attractions of that norm-free conception of nature. And we should not be too quick to regard this as wholly a deficiency in his thinking. (Of course in all kinds of ways it is a deficiency.) There is a live possibility that, at least in one respect, Thomistic philosophy of mind is superior to Sellarsian philosophy of mind, just because Aquinas lacks the distinctively modern conception of nature that underlies Sellars's thinking. Sellars allows his philosophy to be shaped by a conception that is characteristic of his own time, and so misses an opportunity to learn something from the past.”
― John Henry McDowell, Having the World in View: Essays on Kant, Hegel, and Sellars

“Tell me, son... have you ever been intimidated by anyone?'
'Oh yes,' said Thomas.
'I don't believe it. By whom?'
'By Our Lord... on the altar.”
― Louis de Wohl

“But in this life on earth we have not only the fear but the certainty that we shall lose it. For one day we must die. Therefore true happiness... lasting, everlasting happiness cannot be our lot on earth. Nor could it be otherwise. For everlasting happiness is only another name for God.”
― Louis de Wohl, The Quiet Light: A Novel About Thomas Aquinas

“To this question "Is there anything" St. Thomas begins by answering "Yes"; if he began by answering "No", it would not be the beginning but the end. This is what some of us call common sense. Either there is no philosophy, no philosopher, no thinkers, no thought, no anything; or else there is a real bridge between the mind and reality. (chapter 6)”
― G.K. Chesterton, Saint Thomas Aquinas

“[He] would much rather be thought a dunce than have his own dreams invaded, by more active or animated dunces.”
― G.K. Chesterton, Saint Thomas Aquinas

“He will generally be found restoring the world to sanity by exaggerating whatever the world neglects, which is by no means always the same element in every age. Yet each generation seeks its saint by instinct; and he is not what the people want, but rather what the people need.”
― G.K. Chesterton, Saint Thomas Aquinas