“Faith is the state of being ultimately concerned.”

Systematic Theology (1951–63)
Context: The question now arises: What is the content of our ultimate concern? What does concern us unconditionally? The answer, obviously, cannot be a special object, not even God, for the first criterion of theology must remain formal and general. If more is to be said about the nature of our ultimate concern, it must be derived from an analysis of the concept “ultimate concern.” Our ultimate concern is that which determines our being or not-being. Only those statements are theological which deal with their object in so far as it can become a matter of being or not-being for us.

1970s, Remarks on pardoning Nixon (1974)
Context: It is not the ultimate fate of Richard Nixon that most concerns me, though surely it deeply troubles every decent and every compassionate person. My concern is the immediate future of this great country.
In this, I dare not depend upon my personal sympathy as a long-time friend of the former President, nor my professional judgment as a lawyer, and I do not.
As President, my primary concern must always be the greatest good of all the people of the United States whose servant I am. As a man, my first consideration is to be true to my own convictions and my own conscience.

Source: Anarchy and Christianity (1988), p. 28

Love is not a feeling ~ The Article (1995)
Context: Enlightenment is enlightenment. And that's that. It's an unalterable, unwavering state of knowledge and being beyond doubt, a completion every moment by grace of the Most High, the unspeakable one, God. That's the ultimate; the absolute being beyond any description. But the ultimate, the enlightenment of man, must translate into his living life. And to me and my teaching that means an enlightened man is liberated from unhappiness. Being and living free of unhappiness is the natural and simple state of all life on earth - except man. He has been misled away from it by spiritual lures and glamour and the result is the conflict and pain, the fluctuating unhappiness, of his short life.

Systematic Theology (1951–63)
Context: Man is infinitely concerned about the infinity to which he belongs, from which he is separated, and for which he is longing. Man is totally concerned about the totality which is his true being and which is disrupted in time and space. Man is unconditionally concerned about that which conditions his being beyond all the conditions in him and around him. Man is ultimately concerned about that which determines his ultimate destiny beyond all preliminary necessities and accidents.

Source: Darkness Visible (1990), VI
Context: There is a region in the experience of pain where the certainty of alleviation often permits superhuman endurance. We learn to live with pain in varying degrees daily, or over longer periods of time, and we are more often than not mercifully free of it. When we endure severe discomfort of a physical nature our conditioning has taught us since childhood to make accommodations to the pain’s demands — o accept it, whether pluckily or whimpering and complaining, according to our personal degree of stoicism, but in any case to accept it. Except in intractable terminal pain, there is almost always some form of relief; we look forward to that alleviation, whether it be through sleep or Tylenol or self-hypnosis or a change of posture or, most often, through the body’s capacity for healing itself, and we embrace this eventual respite as the natural reward we receive for having been, temporarily, such good sports and doughty sufferers, such optimistic cheerleaders for life at heart.
In depression this faith in deliverance, in ultimate restoration, is absent. The pain is unrelenting, and what makes the condition intolerable is the foreknowledge that no remedy will come — not in a day, an hour, a month, or a minute. If there is mild relief, one knows that it is only temporary; more pain will follow. It is hopelessness even more than pain that crushes the soul. So the decision-making of daily life involves not, as in normal affairs, shifting from one annoying situation to another less annoying — or from discomfort to relative comfort, or from boredom to activity — but moving from pain to pain. One does not abandon, even briefly, one's bed of nails, but is attached to it wherever one goes.

A Clergyman's Daughter, Ch. 5

2011, Address on interventions in Libya (March 2011)
Context: I believe that this movement of change cannot be turned back, and that we must stand alongside those who believe in the same core principles that have guided us through many storms: our opposition to violence directed at one’s own people; our support for a set of universal rights, including the freedom for people to express themselves and choose their leaders; our support for governments that are ultimately responsive to the aspirations of the people.
Born, as we are, out of a revolution by those who longed to be free, we welcome the fact that history is on the move in the Middle East and North Africa, and that young people are leading the way. Because wherever people long to be free, they will find a friend in the United States. Ultimately, it is that faith — those ideals — that are the true measure of American leadership.

Journeys Out of the Body (1971), Chapter 14. Mind and Supermind