She swung her fist at Nicolae’s head. He raised an arm to block the blow, and she delivered a killing stab with her wooden dagger.Nicolae laughed, staggering dramatically to the ground. “Dead, again, at the hands of the ugliest girl in creation.” He stuck out his tongue, face contorted in a grimace.Lada kicked him in the stomach. “I am no girl. Who is next?”The other Janissaries, gathered in a loose circle around Lada and Nicolae, shuffled their feet and avoided eye contact. Nicolae pushed himself up on an elbow. “Really? Cowards!”“I still have bruises from the last time.”“I cannot sit without pain.”“She fights dirty.”Ivan did not even respond, having never forgiven Lada for besting him when they were introduced. He refused to fight her and rarely acknowledged her presence.Lada laughed, showing all her sharp teeth. “Because when you are on the battlefield, honor will mean so much. You will die with a blade between your ribs, secure in the knowledge that you fought with manners.” She picked up her dull practice sword, abandoned on the edge of the circle, and swung it through the air, sweeping it across the line of the Janissaries’ collective throats.

Believing can mean something a good deal less than certainty. I believe the bus will come in five minutes, but I can’t be sure. Or sometimes it can mean the kind of knowledge which is acquired after scrupulous review of evidence to build up a cumulative case for some conviction. But believing [as Scripture presents it] is not half-certainty, nor the fruit of mental effort. It’s belief in the deep, strong sense of giving allegiance to something which overwhelms us. To believe in the Lord Jesus…is to do far more than simply give him a passing nod with the mind or even to honor him with our religious devotion. It’s the astonished business of being so overthrown by his reality, so mastered by his sheer presence, so judged by him, that we can do nothing other than acknowledge that he is supremely real, supremely true. To believe in him is to confess him—to affirm with mind and will and heart that he fills all things, that our only hope lies in his name. ¶ Belief in this sense concerns the entire shape of a personal life. It embraces the whole of us. It’s not one department of our life, something in which we engage alongside all the other things we do—working, loving, hoping, creating, worrying, and so on. Believing is about the way in which we dispose the world of our existence. We believe when we’re totally shaped by something outside of us, acknowledging that it has put a decisive stamp on all that we are and all that we do. This is why belief in this deep, strong sense defines us completely: We’re “believers,” doing all that we do out of the inescapable conviction that the Lord Jesus is the persistent factor in the whole of our life. Believing in him, confessing him, involves no less than everything.

What I think is true is that at a certain stage in his life he deliberately ceased to take any interest in himself except as a kind of spiritual alumnus taking his moral finals...Self-knowledge for him had come to mean recognition of his own weakness and shortcomings and nothing more. Anything beyond that he sharply suspected, both in himself and in others, as a symptom of spiritual megalomania. At best, there was so much else, in letters and in life, that he found much more interesting! As far as I am able to judge, it was this that lay behind that distinctive combination of an almost supreme intellectual and 'phantastic' maturity, laced with moral energy, on the one hand, with...a certain psychic or spiritual immaturity on the other

Many scholars forget, it seems to me, that our enjoyment of the great works of literature depends more upon the depth of our sympathy than upon our understanding. The trouble is that very few of their laborious explanations stick in the memory. The mind drops them as a branch drops its overripe fruit. ... Again and again I ask impatiently, "Why concern myself with these explanations and hypotheses?" They fly hither and thither in my thought like blind birds beating the air with ineffectual wings. I do not mean to object to a thorough knowledge of the famous works we read. I object only to the interminable comments and bewildering criticisms that teach but one thing: there are as many opinions as there are men.

Summer on the high plateau can be delectable as honey; it can also be a roaring scourge. To those who love the place, both are good, since both are part of its essential nature. And it is to know its essential nature that I am seeking here. To know, that is, with the knowledge that is a process of living. This is not done easily nor in an hour. It is a tale too slow for the impatience of our age, not of immediate enough import for its desperate problems. Yet it has its own rare value. It is, for one thing, a corrective of glib assessment: one never quite knows the mountain, nor oneself in relation to it. However often I walk on them, these hills hold astonishment for me. There is no getting accustomed to them.

Technos and clerics have much in common. Both take a world that can’t be fully understood and try to explain its fundamental properties. Clerics postulate beliefs that can never be proven; they demand you accept these postulates as your Faith, which will guide your actions and thoughts. It’s a top down way of thinking; start with the big picture and derive rules for living. Fundamental knowledge is static. Even the derived rules rarely change.Technos work from the bottom up. They build a baseline of observations and formulate theories to explain these phenomena. Nothing is sacred; with new observations, theories are discarded or modified to fit the facts.Technos and clerics; how could they not be in conflict?Dan Ronco’s Diary, 2016

The size and age of the Cosmos are beyond ordinary human understanding. Lost somewhere between immensity and eternity is our tiny planetary home. In a cosmic perspective, most human concerns seem insignificant, even petty. And yet our species is young and curious and brave and shows much promise. In the last few millennia we have made the most astonishing and unexpected discoveries about the Cosmos and our place within it, explorations that are exhilarating to consider. They remind us that humans have evolved to wonder, that understanding is a joy, that knowledge is prerequisite to survival. I believe our future depends on how well we know this Cosmos in which we float like a mote of dust in the morning sky.

Are you really surprised by the endurance of religion? What ideology is likely to be more durable than one that conforms, at every turn, to our powers of wishful thinking? Hope is easy; knowledge is hard. Science is the one domain in which we human beings make a truly heroic effort to counter our innate biases and wishful thinking. Science is the one endeavor in which we have developed a refined methodology for separating what a person hopes is true from what he has good reason to believe. The methodology isn't perfect, and the history of science is riddled with abject failures of scientific objectivity. But that is just the point-these have been failures of science, discovered and corrected by-what, religion? No, by good science.

Optimism hopes for the best without any guarantee of its arriving and is often no more than whistling in the dark. Christian hope, by contrast, is faith looking ahead to the fulfillment of the promises of God, as when the Anglican burial service inters the corpse 'in sure and certain hope of the Resurrection to eternal life, through our Lord Jesus Christ.' Optimism is a wish without warrant; Christian hope is a certainty, guaranteed by God himself. Optimism reflects ignorance as to whether good things will ever actually come. Christian hope expresses knowledge that every day of his life, and every moment beyond it, the believer can say with truth, on the basis of God's own commitment, that the best is yet to come.

In running over the pages of our history for seven hundred years, we shall scarcely find a single great event which has not promoted equality of condition. The Crusades and the English wars decimated the nobles and divided their possessions: the municipal corporations introduced democratic liberty into the bosom of feudal monarchy; the invention of fire-arms equalized the vassal and the noble on the field of battle; the art of printing opened the same resources to the minds of all classes; the post-office brought knowledge alike to the door of the cottage and to the gate of the palace; and Protestantism proclaimed that all men are alike able to find the road to heaven. The discovery of America opened a thousand new paths to fortune, and led obscure adventurers to wealth and power.