From W.H. Auden’s 1970 commonplace book A Certain World:
David Hartley offered a vest-pocket edition of his moral and religious philosophy in the formula W = F2/L, where W is the love of the world, F is the fear of God, and L is the love of God. It is necessary to add only this. Hartley said that as one grows older L increases and indeed becomes infinite. It follows then that W, the love of the world, decreases and approaches zero.
In Ambrosia and Small Beer (1964), Edward Marsh describes a way of passing time during a long sermon:
[Y]ou look out for words beginning with each letter of the alphabet in succession, and if you get as far as Z (for which you may count a Z in the middle of a word) you cast a Bible on the ground and leave the building. It is palpitating. On this occasion we were held up by B, which seemed as if it would never come; and as the sermon was short neither of us got beyond M.
In Strong Drink, Strong Language (1990), John Espey writes,
Like most ministers’ children, I imagine, I early perfected several techniques for surviving sermons — counting games, making knight’s moves through the congregation using bald heads, or brown-haired, or ladies’ hats for jumps; betting my right hand against my left on which side of the center aisle the next cough would come from; or what the division would be in the Lord’s Prayer between ‘debts’ and ‘trespasses.’ I had, after all, heard everything, and more than once, by the time I turned ten.
P.G. Wodehouse’s 1922 story “The Great Sermon Handicap” describes a variation on a horse race: “Steggles is making the book. Each parson is to be clocked by a reliable steward of the course, and the one that preaches the longest sermon wins.” In 1930 a group of Cambridge undergraduates carried this out in real life — the winner, for the record, was the Rev. H.C. Read, “riding” the parish church of St Andrew-the-Great.
10/22/2024 UPDATE: Interesting addendum from reader Mark Thompson: The capital cities Asunción, Canberra, and Kuwait City are nearly equidistant on great-circle routes:
Kuwait City to Canberra: 12,768 km
Canberra to Asunción: 12,712 km
Asunción to Kuwait City: 12,766 km
“Their mutual distances apart (along the earth’s surface) happen to be very close to one Earth-diameter [12,742 km]: so, sadly, they don’t all lie on a single great circle (since pi is not 3).” (Thanks, Mark.)
It must, I think, be allowed, that if a very limited intelligence, whom we shall suppose utterly unacquainted with the universe, were assured, that it were the production of a very good, wise, and powerful Being, however finite, he would, from his conjectures, form beforehand a different notion of it from what we find it to be by experience; nor would he ever imagine, merely from these attributes of the cause, of which he is informed, that the effect could be so full of vice and misery and disorder, as it appears in this life. Supposing now, that this person were brought into the world, still assured that it was the workmanship of such a sublime and benevolent Being; he might, perhaps, be surprised at the disappointment; but would never retract his former belief, if founded on any very solid argument; since such a limited intelligence must be sensible of his own blindness and ignorance, and must allow, that there may be many solutions of those phenomena, which will for ever escape his comprehension. But supposing, which is the real case with regard to man, that this creature is not antecedently convinced of a supreme intelligence, benevolent, and powerful, but is left to gather such a belief from the appearances of things; this entirely alters the case, nor will he ever find any reason for such a conclusion. He may be fully convinced of the narrow limits of his understanding; but this will not help him in forming an inference concerning the goodness of superior powers, since he must form that inference from what he knows, not from what he is ignorant of. The more you exaggerate his weakness and ignorance, the more diffident you render him, and give him the greater suspicion that such subjects are beyond the reach of his faculties. You are obliged, therefore, to reason with him merely from the known phenomena, and to drop every arbitrary supposition or conjecture.
— David Hume, Dialogues Concerning Natural Religion, 1779
William Browne’s 17th-century poem “Behold, O God!” forms a sort of symbolic acrostic. The text can be read conventionally, scanning each line from left to right, but the letters shown here in bold also spell out three verses from the New Testament:
The three embedded quotes represent the three figures crucified on Golgotha, and the “INRI” at the top of the middle cross stands for IESVS NAZARENVS REX IVDÆORVM — Latin for “Jesus the Nazarene, King of the Jews” (John 19:19).
From an 1897 Strand feature on odd Bibles:
Perhaps the rarest of all the curious Bibles is the famous ‘Bugge’ Bible, an edition of Matthew’s Bible, published in 1551. In this we read, at Psalms xci., 5, ‘So that thou shalt not nede to be afrayed for anye bugges by nyghte.’
Possibly “bugge” was understood as equivalent to the modern word bogie, or ghost. See Oops.
Now, are not those still full of their old carnal nature who ask us: ‘What was God doing before he made heaven and earth? For if he was idle,’ they say, ‘and doing nothing, then why did he not continue in that state forever — doing nothing, as he had always done? If any new motion has arisen in God, and a new will to form a creature, which he had never before formed, how can that be a true eternity in which an act of will occurs that was not there before? For the will of God is not a created thing, but comes before the creation — and this is true because nothing could be created unless the will of the Creator came before it. The will of God, therefore, pertains to his very Essence. Yet if anything has arisen in the Essence of God that was not there before, then that Essence cannot truly be called eternal. But if it was the eternal will of God that the creation should come to be, why, then, is not the creation itself also from eternity?’
— Augustine, Confessions
Now this last example is very interesting. What happened when Christ broke the bread at the Last Supper? He broke a thing into fragments. But each piece contained the whole: that is, his entire body. And, again, what happens if the Host, after it has been consecrated by a priest, falls to the floor of the church and crumbles, and if a mouse then eats the crumbs? Does the mouse eat Christ’s body? I do not wish to develop this argument, merely to remind you that this was one of the arguments used by Protestant reformers to ridicule Catholic practice.
— Jacqueline Lichtenstein, “The Fragment: Elements of a Definition,” in William Tronzo, ed., The Fragment: An Incomplete History, 2009
You know the watch argument was [William] Paley’s greatest effort. A man finds a watch and it is so wonderful that he concludes that it must have had a maker. He finds the maker and he is so much more wonderful than the watch that he says he must have had a maker. Then he finds God, the maker of the man, and he is so much more wonderful than the man that he could not have had a maker. This is what the lawyers call a departure in pleading.
— Robert G. Ingersoll, “Why I Am an Agnostic,” 1896
An odd little detail: David Garrick said of Anglican evangelist George Whitefield that he “could make his audience weep or tremble merely by varying his pronunciation of the word ‘Mesopotamia.'”
“Garrick did not say that he had ever seen this feat performed,” noted one biographer. “[H]e surely must have been befooling some too warm admirer of the preacher, to see how much he could believe.”
But Garrick also said, “I would give a hundred guineas if I could only say ‘Oh’ like Mr. Whitefield.”