Thom Willis

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Wired for Intimac...
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Dracula
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Oct 06, 2018 08:54AM

 
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Thom Willis wants to read
Shakespeare and the Resistance by Clare Asquith
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The Magician's Nephew by C.S. Lewis
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My least favorite Narnia books are the two which begin and end the chronicles. I find the plot of this book particularly boring and saccharine, and even unnecessary. I find it adds little to the mythos and mystery of that marvelous land called Narnia ...more
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The Silver Chair by C.S. Lewis
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The Silver Chair is really Narnia at both its finest and simplest. It has a very straightforward fairy-tale plot, but also has some of the strongest social and theological themes in all seven Narnia books. Its interesting that my three favorite Narni ...more
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The Silver Chair by C.S. Lewis
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Meditations by Marcus Aurelius
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Wired for Intimacy by William M. Struthers
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The Musical Shape of the Liturgy by William Peter Mahrt
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The Catholic Martyrs of the Twentieth Century by Robert Royal
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Marie Marie wants to read Helena
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Helena by Evelyn Waugh
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How delightful!

Loved Waugh's little joke about Edward Gibbon early on when talking about beasts writing history.
More of Thom's books…
Bill Bryson
“It is curious to reflect that we have computers that can effortlessly compute pi to 5,000 places and yet cannot be made to understand that there is a difference between time flies like an arrow and fruit flies like a banana or that in the English-speaking world to make up a story, to make up one’s face, and to make up after a fight are all quite separate things.”
Bill Bryson, The Mother Tongue: English and How it Got that Way

“Nothing in this latest development of Paganism brought it nearer to the chance of giving the world what the Gospel promised to give. It was no rival gospel that the Church had to fear in the mystery religions, or in these new cults from the East. The danger was more simple -- that the mixture of charlatanry and sensuality would find so ready a response in the weakest parts of human nature that there would not even remain a beginning of natural virtue to which the super-natural could make an appeal.”
Philip Hughes, A History of the Church to the Eve of the Reformation I, II, & III

“in studying these systematic aberrations we have to remind ourselves at every turn that their bizarre extravagance covers a discussion, and an offered solution, of the most fundamental of all problems. The nature and origin of evil, of man, of God, the purpose of life and its attainment through living -- these are the problems, theoretical and practical, which the Gnostic interpretation of Christianity claimed to answer. Nor was Gnosticism a mere academic discussion. It offered itself as a religious system. It had its ritual and its observances, its regulations and its officials. It was a formidable competitor to traditional Christianity, and to Gnosticism the Church lost some of its best minds and most energetic spirits. Nor did the influence of the movement end with the second century. That century witnessed a life and death struggle between the Church and the Gnostics which ended in the Gnostics' expulsion from the Church, but the defeated theories survived outside the Church to provide, for centuries yet to come, an undercurrent of influences which never ceased to irritate and disturb the development of Catholic thought.”
Philip Hughes, A History of the Church to the Eve of the Reformation I, II, & III

“The most important achievement of Montanism was that in the first years of the third century it made a convert of one of the very greatest of all Christian writers -- Tertullian. Finally, in different parts of the Church, bishop after bishop turned to expose and denounce the sect, which thereupon showed itself a sect -- for the Montanists preferred their prophets to the bishops. It was in this, precisely, that the novelty of Montanism lay -- "its desire to impose private revelations as a supplement to the deposit of faith, and to accredit them by ecstasies and convulsions that were suspect.”
Philip Hughes, A History of the Church to the Eve of the Reformation I, II, & III

“The saint, though full of the most ardent charity for his neighbour, is no mere philanthropist. His main object is not to make himself useful; his supreme end is God—to know Him, to love Him, to serve Him. Next to this, or rather included in this, is his love for the souls which God has made for Himself; and as first of all, and chiefly, God has committed to him the care of his own soul, that must be the great, the absorbing object of his care. One soul—one eternity; these words are for ever ringing in his ears. The love of his neighbour cannot, therefore, be separated from his love of God, still less set in the balance against it. The benevolence which allows a man to be careless of losing God, or even of one degree of His grace, is not charity, but a mere natural feeling such as works in the bosom of the busy men of this generation, and is compatible with the absence of all personal holiness, and of all respect for the first and greatest of commandments.”
Giovanni Pietro Giussano, Life of Saint Charles Borromeo

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