Wonder (n.) is a way of going beyond what is given in thing and thought, refusing to take anything for granted, to regard anything as final.
Wonder (n.) is our honest response to the grandeur and mystery of reality our confrontation with that which transcends the given.
Wonder (n.) is the chief characteristic of the religious man's attitude toward history and nature.
Wonder (n.) is the gateway to the awareness of the divine.
Wonder (n.) is the root of all knowledge, not doubt.
Wonder (n.) is the root of knowledge.
Wonder (n.) is the starting point and radical amazement the destination.
Wonder (n.) is received, not produced; it comes to whoever is ready to accept it.
Wonder (n.) dawns when things shed the dullness we lent them and their strangeness opens a gap no word can fill.
Wonder (n.) is no prelude that ends when the cause is found; for the prophets it is a way of thinking that never stops.
Wonder (n.) dies when a father looks at his newborn and marvels at how cheap the crib was.
Wonder (n.) needs no grand scale: a grain of sand or a drop of water will do.
Wonder (n.) is, to most thinkers, a prelude that ends once the cause is known; to the prophets it is a way of thinking that outlasts knowledge.
Wonder (n.) is what we have stopped wanting; our trouble was never a shortage of the will to believe.
Wonder (n.) is a spur, not a cushion for the lazy intellect: it may not replace analysis or stifle doubt.
Wonder (n.) is the spring every creative thought drinks from.
Wonder (n.) faces the universe; doubt only inspects the mind's own furniture.
Wonder (n.) is necessary but not enough; it does not by itself carry us from awe to action.
Wonder (n.) is the state of being asked, a tension, not an aesthetic pleasure.
Wonder (n.) is born in us and schooled out of us; finding the Bible means unlearning a great deal.