The work with which we embark on this first volume of a series of theological studies is a work with which the philosophical person does not begin, but rather concludes.

Consequently, Christian meditation is entirely trinitarian and at the same time entirely human. In order to find God, no one need reject being human personally or socially, but in order to find God all must see the world and themselves in the Holy Spirit as they are in God's sight.

Lovers are the ones who know most about God; the theologian must listen to them.

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.

Everything in Irenaeus is bathed in a warm and radiant joy, a wise and majestic gentleness. His words of struggle are hard as iron and crystal clear, ... so penetrating that they cannot fail to enlighten the unbiased observer.

Prior to an individual's encounter with the love of God at a particular time in history, however, there has to be another, more fundamental and archetypal encounter, which belongs to the conditions of possibility of the appearance of divine love to man.

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.