When the discoveries of possibility are honestly administered, possibility will discover all finitudes but idealize them in the shape of infinity, in anxiety overwhelm the individual, until the individual again overcomes them in the anticipation of faith.

Then faith's paradox is this: that the single individual is higher than the universal, that the single individual determines his relation to the universal through his relation to God, not his relation to God through his relation through the universal... Unless this is how it is, faith has no place in existence; and faith is then a temptation.

Shows itself in the notion that what may be objectively true may in the mouth of certain people become false.

هر كس به قدر عظمت آن چه با آن زورآزمايى كرد بزرگى يافت:آن كس كه با جهان ستيز كرد با چيرگى بر جهان بزرگ شد؛و آن كس كه با خويشتن نبرد كرد با چيرگى بر خويشتن بزرگ شد؛امّا آن كس كه با خدا زورآزمايى كرد از همه بزرگ تر بود.

To stand on one leg and prove God's existence is a very different thing from going on one's knees and thanking Him.

People unable to bear the martyrdom [...] unintelligently jump off the path, and choose instead, conveniently enough, the world’s admiration of their proficiency. The true knight of faith is a witness, never a teacher, and in this lies the deep humanity in him which is more worth than this foolish concern for others’ weal and woe which is honoured under the name of sympathy, but which is really nothing but vanity.

If I were a physician, and if I were allowed to prescribe just one remedy for all the ills of the modern world, I would prescribe silence. For even if the Word of God were proclaimed in the modern world, how could one hear it with so much noise? Therefore, create silence.

Christians remind me of schoolboys who want to look up the answers to their math problems in the back of the book rather than work them through.

It is easy to see, though it scarcely needs to be pointed out, since it is involved in the fact that Reason is set aside, that faith is not a form of knowledge; for all knowledge is either a knowledge of the eternal, excluding the temporal and historical as indifferent, or it is pure historical knowledge. No knowledge can have for its object the absurdity that the eternal is the historical.