The Christian response is contained in these two fundamental dogmas: that of the Trinity and that of the Incarnation. In the trinitarian dogma God is one, good, true, and beautiful because he is essentially Love, and Love supposes the one, the other, and their unity.

Every experience of beauty points to [eternity].

St. Paul would say to the philosophers that God created man so that he would seek the Divine, try to attain the Divine. That is why all pre-Christian philosophy is theological at its summit.

If God wishes to reveal the love that he harbors for the world, this love has to be something that the world can recognize, in spite of, or in fact in, its being wholly other.

The greatest tragedy in the history of Christianity was neither the Crusades nor the Reformation nor the Inquisition, but rather the split that opened up between theology and spirituality at the end of the Middle Ages.

Without Easter, Good Friday would have no meaning. Without Easter, there would be no hope that suffering and abandonment might be tolerable. But with Easter, a way out becomes visible for human sorrows, an absolute future: more than a hope, a divine expectation.

Faith means the fundamental response to the love that has offered itself up for me. It thus becomes clear that faith is ordered primarily to the inconceivability of God's love, which surpasses us and anticipates us. Love alone is credible; nothing else can be believed, and nothing else ought to be believed. This is the achievement, the 'work' of faith: to recognize this absolute prius, which nothing else can surpass; to believe that there is such a thing as love, absolute love, and that there is nothing higher or greater than it.