Thus it is necessary to commence from an inescapable duality: the finite is not the infinite.

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.

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.

Love alone is credible.

The inner reality of love can be recognized only by love.

The One, the Good, the True, and the Beautiful, these are what we call the transcendental attributes of Being, because they surpass all the limits of essences and are coextensive with Being.

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.