Beauty is the disinterested one, without which the ancient world refused to understand itself, a word which both imperceptibly and yet unmistakably has bid farewell to our new world, a world of interests, leaving it to its own avarice and sadness.

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.

Whoever removes the Cross and its interpretation by the New Testament from the center, in order to replace it, for example, with the social commitment of Jesus to the oppressed as a new center, no longer stands in continuity with the apostolic faith.

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.

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.

Above all we must not wish to cling to our suffering. Suffering surely deepens us and enhances our person, but we must not desire to become a deeper self than God wills. To suffer no longer can be a beautiful, perhaps the ultimate sacrifice.

Only in Christ are all things in communion. He is the point of convergence of all hearts and beings and therefore the bridge and the shortest way from each to each.