Quotes from “The Giver” Movie (2014) & Book (1993).


Title Card: All memories of the past were erased.

Chief Elder: When people have the freedom to choose, they choose wrong. Every single time.

Jonas: I had learned that knowing what something is, is not the same as knowing how something feels.

The Giver: A dwelling is not a home. A home is more.

The Giver: We are living a life of shadows, of echoes.

The Giver: Just like music, there’s something you can’t see with your eyes…inside you.

Jonas’s voiceover: I got lost. The good kind of lost. I saw science and sounds. I could not have the words to describe. Faces would flash of all different colors. I felt so alive. This was forbidden? I didn’t know what to think to believe. Have faith, The Giver told me. He said that faith, that was seeing beyond. He compared it to the wind. Something felt but not seen.

The Giver: Yes. There’s red, green, blue, many different colors! You’ll see them all in time. But when our people chose, they chose to do without all of them. Color, race, religion; they created sameness. If we were different, we could be envious, angry, resentful. Consumed with hatred. We need sameness. Don’t you think?

Chief Elder: Love is just a passion that can turn. And with turn we have contempt and murder.

The Giver: Of love. With love comes faith with comes hope!



“The life where nothing was ever unexpected. Or inconvenient. Or unusual. The life without colour, pain or past.”

“They were satisfied with their lives which had none of the vibrance his own was taking on. And he was angry at himself, that he could not change that for them.”

“I don’t know what you mean when you say ‘the whole world’ or ‘generations before him.’I thought there was only us. I thought there was only now.”

“Of course they needed to care. It was the meaning of everything.”

“He knew that there was no quick comfort for emotions like those. They were deeper and they did not need to be told. They were felt.”

“I knew that there had been times in the past-terrible times-when people had destroyed others in haste, in fear, and had brought about their own destruction.”

“What if they were allowed to choose their own mate? And chose wrong?”

“It’s the choosing that’s important, isn’t it?”

“My instructors in science and technology have taught us about how the brain works. It’s full of electrical impulses. It’s like a computer. If you stimulate one part of the brain with an electrode, it…”
“They know nothing.”







Pascal’s Wager – Short version, Summarized, and Full Text

Short Version

If you choose Atheism, you might get a fulfilled life and you will not get eternal joy.

If you choose Christianity, you will get a fulfilled life and might get eternal joy.


“…Pascal said this:

…’Should a man be in error in supposing the Christian religion to be true? He could not be a loser by mistake. But how irreparable is his loss and how inexpressible his danger who should err in supposing it to be false.’

This wager of Pascal has been the most misunderstood thing that I have ever heard interpreted. Pascal is not here betting and thinking he has got the better bet. Pascal is saying this:

If all you have to offer in life outside of God is some kind of fulfillment and personal existential satisfaction, I get that in God. But what I get in God is more than that. So if your test is some kind of temporary fulfillment of your three-score-years-and-ten, I have found it in my spiritual belief. But I have found more than that. I have found the truth and I have found an eternal destiny. So your test I have already met. My test, you have not met.

That’s what he’s saying.

-Ravi Zacharias [1]


Full Text

Infinite—nothing.—Our soul is cast into a body, where it finds number, time, dimension. Thereupon it reasons, and calls this nature, necessity, and can believe nothing else.

Unity joined to infinity adds nothing to it, no more than one foot to an infinite measure. The finite is annihilated in the presence of the infinite, and becomes a pure nothing. So our spirit before God, so our justice before divine justice. There is not so great a disproportion between our justice and that of God, as between unity and infinity.

The justice of God must be vast like His compassion. Now justice to the outcast is less vast, and ought less to offend our feelings than mercy towards the elect.

We know that there is an infinite, and are ignorant of its nature. As we know it to be false that numbers are finite, it is therefore true that there is an infinity in number. But we do not know what it is. It is false that it is even, it is false that it is odd; for the addition of a unit can make no change in its nature. Yet it is a number, and every number is odd or even (this is certainly true of every finite number). So we may well know that there is a God without knowing what He is. Is there not one substantial truth, seeing there are so many things which are not the truth itself?

We know then the existence and nature of the finite, because we also are finite and have extension. We know the existence of the infinite, and are ignorant of its nature, because it has extension like us, but not limits like us. But we know neither the existence nor the nature of God, because He has neither extension nor limits.

But by faith we know His existence; in glory we shall know His nature. Now, I have already shown that we may well know the existence of a thing, without knowing its nature.

Let us now speak according to natural lights.

If there is a God, He is infinitely incomprehensible, since, having neither parts nor limits, He has no affinity to us. We are then incapable of knowing either what He is or if He is. This being so, who will dare to undertake the decision of the question? Not we, who have no affinity to Him.

Who then will blame Christians for not being able to give a reason for their belief, since they profess a religion for which they cannot give a reason? They declare, in expounding it to the world, that it is a foolishness, stultitiam; and then you complain that they do not prove it! If they proved it, they would not keep their word; it is in lacking proofs, that they are not lacking in sense. “Yes, but although this excuses those who offer it as such, and takes away from them the blame of putting it forward without reason, it does not excuse those who receive it.” Let us then examine this point, and say, “God is, or He is not.” But to which side shall we incline? Reason can decide nothing here. There is an infinite chaos which separated us. A game is being played at the extremity of this infinite distance where heads or tails will turn up. What will you wager? According to reason, you can do neither the one thing nor the other; according to reason, you can defend neither of the propositions.

Do not then reprove for error those who have made a choice; for you know nothing about it. “No, but I blame them for having made, not this choice, but a choice; for again both he who chooses heads and he who chooses tails are equally at fault, they are both in the wrong. The true course is not to wager at all.”

Yes; but you must wager. It is not optional. You are embarked. Which will you choose then? Let us see. Since you must choose, let us see which interests you least. You have two things to lose, the true and the good; and two things to stake, your reason and your will, your knowledge and your happiness; and your nature has two things to shun, error and misery. Your reason is no more shocked in choosing one rather than the other, since you must of necessity choose. This is one point settled. But your happiness? Let us weigh the gain and the loss in wagering that God is. Let us estimate these two chances. If you gain, you gain all; if you lose, you lose nothing. Wager, then, without hesitation that He is.—”That is very fine. Yes, I must wager; but I may perhaps wager too much.”—Let us see. Since there is an equal risk of gain and of loss, if you had only to gain two lives, instead of one, you might still wager. But if there were three lives to gain, you would have to play (since you are under the necessity of playing), and you would be imprudent, when you are forced to play, not to chance your life to gain three at a game where there is an equal risk of loss and gain. But there is an eternity of life and happiness. And this being so, if there were an infinity of chances, of which one only would be for you, you would still be right in wagering one to win two, and you would act stupidly, being obliged to play, by refusing to stake one life against three at a game in which out of an infinity of chances there is one for you, if there were an infinity of an infinitely happy life to gain. But there is here an infinity of an infinitely happy life to gain, a chance of gain against a finite number of chances of loss, and what you stake is finite. It is all divided; wherever the infinite is and there is not an infinity of chances of loss against that of gain, there is no time to hesitate, you must give all. And thus, when one is forced to play, he must renounce reason to preserve his life, rather than risk it for infinite gain, as likely to happen as the loss of nothingness.

For it is no use to say it is uncertain if we will gain, and it is certain that we risk, and that the infinite distance between the certainty of what is staked and the uncertainty of what will be gained, equals the finite good which is certainly staked against the uncertain infinite. It is not so, as every player stakes a certainty to gain an uncertainty, and yet he stakes a finite certainty to gain a finite uncertainty, without transgressing against reason. There is not an infinite distance between the certainty staked and the uncertainty of the gain; that is untrue. In truth, there is an infinity between the certainty of gain and the certainty of loss. But the uncertainty of the gain is proportioned to the certainty of the stake according to the proportion of the chances of gain and loss. Hence it comes that, if there are as many risks on one side as on the other, the course is to play even; and then the certainty of the stake is equal to the uncertainty of the gain, so far is it from fact that there is an infinite distance between them. And so our proposition is of infinite force, when there is the finite to stake in a game where there are equal risks of gain and of loss, and the infinite to gain. This is demonstrable; and if men are capable of any truths, this is one.

“I confess it, I admit it. But, still, is there no means of seeing the faces of the cards?”—Yes, Scripture and the rest, etc. “Yes, but I have my hands tied and my mouth closed; I am forced to wager, and am not free. I am not released, and am so made that I cannot believe. What, then, would you have me do?”

True. But at least learn your inability to believe, since reason brings you to this, and yet you cannot believe. Endeavour then to convince yourself, not by increase of proofs of God, but by the abatement of your passions. You would like to attain faith, and do not know the way; you would like to cure yourself of unbelief, and ask the remedy for it. Learn of those who have been bound like you, and who now stake all their possessions. These are people who know the way which you would follow, and who are cured of an ill of which you would be cured. Follow the way by which they began; by acting as if they believed, taking the holy water, having masses said, etc. Even this will naturally make you believe, and deaden your acuteness.—”But this is what I am afraid of.”—And why? What have you to lose?

But to show you that this leads you there, it is this which will lessen the passions, which are your stumbling-blocks.

The end of this discourse.—Now, what harm will befall you in taking this side? You will be faithful, honest, humble, grateful, generous, a sincere friend, truthful. Certainly you will not have those poisonous pleasures, glory and luxury; but will you not have others? I will tell you that you will thereby gain in this life, and that, at each step you take on this road, you will see so great certainty of gain, so much nothingness in what you risk, that you will at last recognise that you have wagered for something certain and infinite, for which you have given nothing.

“Ah! This discourse transports me, charms me,” etc.

If this discourse pleases you and seems impressive, know that it is made by a man who has knelt, both before and after it, in prayer to that Being, infinite and without parts, before whom he lays all he has, for you also to lay before Him all you have for your own good and for His glory, that so strength may be given to lowliness.

-Blaise Pascal [2]



At least–one should search for God and choose one religion and have one chance for eternal life.
At most–a person should choose Christianity and have fullness of life and a chance for eternal life.



[1] Rfvidz. “Need God? What If I Don’t? (Ravi Zacharias).” YouTube. RZIM, 20 Feb. 2011. Web. 25 Oct. 2012. <http://www.youtube.com/watch?v=M4jlWXhKIaE >. [Time=1:03:45-1:05:25]

[2] Pascal, Blaise, and T. S. Eliot. “PASCAL’S PENSÉES.” The Project Gutenberg EBook. Project Gutenberg, n.d. Web. 4 Dec. 2012. <http://www.gutenberg.org/files/18269/18269-h/18269-h.htm >. [Part III, §233. pgs 66-69]

C.S. Lewis – “Free Will & the Problem of Evil” (Video + Transcript)

*For the record I do not agree with the video uploader’s views.


“…That raises problems.

Is this state of affairs in accordance to God’s Will or not?

If it is, “He is a strange God” you will say. And if it is not, “How can anything happen contrary to the Will of a Being with Absolute Power?”

But anybody who has been in authority knows how a thing can be in accordance with your will in one way and not in another.

It may be quite sensible for a mother to say to the children, “I’m not go and make you tidy the school room every night. You’ve got to learn to keep it tidy on your own.” Then she goes up one night and finds the teddy bear, and the ink, and the french grammar all lying in the great.

That is against her will. She would prefer the children to be tidy, but on the other hand, it is her will which has left the children free to be untidy.

The same thing arises in any regiment or trade union or school. You make a thing voluntary, and then half the people do not do it. That is not what you will, but your will has made it possible.

It is probably the same in the universe. God created things which had free will – that means creatures which can go either wrong or right. Some people think they can imagine a creature which was free but had no possibility of going wrong.

I cannot.

If a thing is free to be good, it is also free to be bad. And free will is what has made evil possible.

Why then did God give them free will?

Because free will, though it makes evil possible, is also the only thing that makes possible any Love or Goodness or Joy worth having.

A world of automata – of creatures that worked like machines would hardly be worth creating. The happiness which God designs for His higher creatures is the happiness of being freely voluntarily united to Him and to each other. In an ecstasy of love and delight compared with which the most rapturous love between a man and a woman on this earth is mere milk and water – and for that, they must be free.

Of course God knew what would happen if they used their freedom the wrong way. Apparently He thought it worth the risk. Perhaps we feel inclined to disagree with Him, but there is a difficulty about disagreeing with God – He is the source from which all your reasoning power comes. You could not be right and He wrong anymore than a stream can rise higher than its own source. When you are arguing against Him, you are arguing against the very power that makes you able to argue at all. It is like cutting off the branch you are sitting on.

If God thinks this state of war in the universe a price worth paying for free will, that is, for making a live world in which creatures can do real good or harm and something of real importance can happen instead of a toy world which only moves when He pulls the strings, then we may take it – it is worth paying.

When we have understood about free will, we shall see how silly to ask, as somebody once asked me, ‘Why did God make a creature of such rotten stuff that it went wrong?’

The better stuff a creature is made of, the cleverer and stronger and freer it is, then the better it will be when it goes right, but also the worse it will be if it goes wrong.”

-C.S. Lewis