There is a moment when the interior light of the "eyes of faith" becomes one with the exterior light that shines from Christ, and this occurs because man's thirst, as he strives and seeks after God, is quenched as he finds repose in the revealed form of the Son.

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.

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.

To be sure, the response of faith to revelation, which God grants to the creature he chooses and moves with his love, occurs in such a way that it is truly the creature that provides the response, with its own nature and its natural powers of love.

To be a child means to owe one's existence to another, and even in our adult life we never quite reach the point where we no longer have to give thanks for being the person we are.

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.

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.