Not longer loved or fostered by religion, beauty is lifted from its face as a mask, and its absence exposes features on that face which threaten to become incomprehensible 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.
We no longer dare to believe in beauty and we make of it a mere appearance in order the more easily to dispose of it.
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.
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.
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.
The inner reality of love can be recognized only by love.
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.
It is, finally, a word is untimely in three different senses, and bearing it as one's treasure will not win one anyone's favours; one rather risks finding oneself outside everyone's camp... Beauty is the word that shall be our first.
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.
Without a doubt, at the center of the New Testament there stands the Cross, which receives its interpretation from the Resurrection.
The Passion narratives are the first pieces of the Gospels that were composed as a unity.