Evil (n.) is less insidious than indifference thereto, because indifference is a silent justification affording evil acceptability in society.
Evil (n.) works as a mirror: whatever of it a person is shown, he is shown because it already lives in him.
Evil (n.) is indivisible, the same in a thought as in a word, at home as in public.
Evil (n.) will finally fall to the One, but each particular evil is ours to fight now.
Evil (n.) lives less in bad deeds than in the stubbornness of the heart that produces them.
Evil (n.) in the Bible lives not in the passionate heart but in the hard one.
Evil (n.) never gets the last chapter of history; that is the comfort hidden inside the message of wrath.
Evil (n.) is born in the heart before it reaches the hands; diagnose the drive and you diagnose the human condition.
Evil (n.) does best disguised as good, feeding on the life of the holy.
Evil (n.) lives off a stolen spark of God; take the spark away and evil collapses into nothing.
Evil (n.) is, to the Jewish mind, a temptation to be used, not an iron wall to despair before.
Evil (n.) is not our final problem; our final problem is how we stand with God.
Evil (n.) is fought not for an abstract duty but because we owe the good to God.
Evil (n.) is a riddle we cannot solve and a duty we cannot dodge: we must still fight each particular evil.
Evil (n.) falls wholesale only at history's end, to God; until then we must topple it piece by piece.
Evil (n.) frightens less by its strength than by its talent for being everywhere unseen.
Evil (n.) is division: whatever splits man from man and from God.