Barred from philosophy and bored by facts, he wanted to teach his students something not wholly useless. The number of students whose minds were of a… - Henry Brooks Adams

You say that love is nonsense.... I tell you it is no such thing. For weeks and months it is a steady physical pain, an ache about the heart, never leaving one, by night or by day; a long strain on one's nerves like toothache or rheumatism, not intolerable at any one instant, but exhausting by its steady drain on the strength.

Strange as it sounds, although Man thought himself hardly treated in respect to freedom, yet, if freedom meant superiority, Man was in action much the superior of God, whose freedom suffered, from Saint Thomas, under restraints that Man never would have tolerated. Saint Thomas did not allow God even an undetermined will; he was pure Act, and as such he could not change. Man alone was, in act, allowed to change direction. What was more curious still, Man might absolutely prove his freedom by refusing to move at all; if he did not like his life, he could stop it, and habitually did so, or acquiesced in its being done for him; while God could not commit suicide or even cease for a single instant his continuous action. If Man had the singular fancy of making himself absurd,— a taste confined to himself but attested by evidence exceedingly strong,— he could be as absurd as he liked; but God could not be absurd. Saint Thomas did not allow the Deity the right to contradict himself, which is one of Man's chief pleasures. While Man enjoyed what was, for his purposes, an unlimited freedom to be wicked,— a privilege which, as both Church and State bitterlly complained and still complain, he has outrageously abused,— God was Goodness and could be nothing else. [...] In one respect, at least, Man's freedom seemed to be not relative but absolute, for his thought was an energy paying no regard to space or time or order or object or sense; but God's thought was his act and will at once; speaking correctly, God could not think, he is. Saint Thomas would not, or could not, admit that God was Necessity, as Abélard seems to have held, but he refused to tolerate the idea of a divine maniac, free from moral obligation to himself. The atmosphere of Saint Louis surrounds the God of Saint Thomas, and its pure ether shuts out the corruption and pollution to come,— the Valois and Bourbons, the Occams and Hobbes's, the Tudors and the Medicis of an enlightened Europe.

Like most vigorous-minded men, seeing that there was no stopping-place between dogma and negation, he preferred to accept dogma. Of all weaknesses he most disliked timid and half-hearted faith. He would rather have jumped at once to Strong's pure denial, than yield an inch to the argument that a mystery was to be paltered with because it could not be explained.