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.

It is to the Cross that the Christian is challenged to follow his Master: no path of redemption can make a detour around it.

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.

Hell is to be contemplated strictly as a matter which concerns me alone. As part of the spiritual life it belongs behind the 'closed door' of my own room. From the standpoint of living faith, I cannot fundamentally believe in anyone's damnation but my own; as far as my neighbor is concerned, the light of resurrection can never be so obscured that I would be allowed or obliged to stop hoping for him.

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.

If one does away with the fact of the Resurrection, one also does away with the Cross, for both stand and fall together, and one would then have to find a new center for the whole message of the gospel.

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.