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.

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.

But the issue is not only life and death but our existence before God and our being judged by him. All of us were sinners before him and worthy of condemnation.

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.

Prior to an individual's encounter with the love of God at a particular time in history, however, there has to be another, more fundamental and archetypal encounter, which belongs to the conditions of possibility of the appearance of divine love to man.

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.

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.

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.

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.

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 first attempt at a response: there must have been a fall, a decline, and the road to salvation can only be the return of the sensible finite into the intelligible infinite.

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.

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.

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.

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.

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

The Passion narratives are the first pieces of the Gospels that were composed as a unity.

Even if a unity of faith is not possible, a unity of love is.

Without a doubt, at the center of the New Testament there stands the Cross, which receives its interpretation from the Resurrection.

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

Our situation today shows that beauty demands for itself at least as much courage and decision as do truth and goodness, and she will not allow herself to be separated and banned from her two sisters without taking them along with herself in an act of mysterious vengeance.

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.

The Church does not dispense the sacrament of baptism in order to acquire for herself an increase in membership but in order to consecrate a human being to God and to communicate to that person the divine gift of birth from God.

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

Every mystery of life has its origin in the heart.

What you are is Gods gift to you what you become is your gift to God.

Evangelism is not an option for the Christian life.

The Christian must trust in a withdrawing God.

No civilization other than that which is Christian, is worth seeking or possessing.

I feel that Christian music is a subculture directed towards the Christians. It's not really being exposed to non-Christians and it's not really created for non-Christians, so non-Christians almost never hear any of this music.

There are any number of people who profess to be good Christian people who are willing to believe all kinds of things on suspicion. Now that is not the way the Bible directs for Christian people to do.

I say quite deliberately that the Christian religion, as organized in its Churches, has been and still is the principal enemy of moral progress in the world.

Every Christian will allow that sin is an evil, and that it is our duty not to commit sin.

War on the other hand is such a terrible thing, that no man, especially a Christian man, has the right to assume the responsibility of starting it.

From a Christian point of view of course we do want a peaceful world, and I think September 11 did actually make people aware not only of vulnerability and how transitory life is, but there are forces of good and honor and justice which speak to us of God and his love for us.

It bothers me to know there is the possibility that I as a Christian would be not only an underdog, but that I would be trodden upon if I claimed that I was a Christian.

I was raised a Christian, but I wouldn't call myself a Christian now. I think when I was younger it was easier to focus on the negative, nihilist vision... this is sort of picking up on the other half of the body, which is God and white light.

We need to stop fighting Christian against Christian. I have no time for anything but trying to love other people. That is a full-time job.

We'll surely stop the work of all western Christian and eastern religions, and also Islam.

I was raised Catholic and I'm Presbyterian now, but I've always been a Christian, regardless of denomination. I believe that Jesus is the way.

What makes you a Christian is whether or not you really are in accord with biblical theology and whether you know Jesus Christ as your Saviour.

A Christian has no right being in a fight unless it's a spiritual fight.

I believed that English-speaking people had a divine mission to civilize the world by making it western, democratic and Christian.

We don't hire ministers or priests to teach and care for us. This forces us to teach and care for each other - and in my view, this is the core of Christian living as Christ taught it.

Spreading the news is your duty as a Christian, and there are many ways to do this.

The name of Jesus, like a secret charm, awakened similar emotions in the hearts of all the converts, and called immediately into action every feeling of moral loveliness, and every desire of dutiful obedience, which constitute Christian purity.

So finally I came up with a thing that felt really pure, and I'm Christian, so when I hear about death I have a lot of hope because I believe in Jesus and life after death, and John 3:16.

It remains to consider what attitude thoughtful men and Christian believers should take respecting them, and how they stand related to beliefs of another order.

Scratch the Christian and you find the pagan - spoiled.