What you are is God's gift to you, what you become is your gift to God.

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.

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.

God defines himself as "I am who I am", which also means: My being is such that I shall always be present in every moment of becoming.

What the Father gives is the capacity to be a self, freedom, and thus autonomy, but an autonomy which can be understood only as a surrender of self to the other.

In Christ, for the first time, we see that in God himself there exists--within his inseparable unity--the distinction between the Father who gives and the Gift which is given (the Son), but only in the unity of the Holy Spirit.

Her (Mary's) Son first had to be the Child of the Father in order then to become man and be capable of taking up on his shoulders the burden of a guilty world.

Mary thus learns that the Most High has ever borne a Son in his bosom, and that this Son has now chosen her bosom as dwelling-place.

It would be unjust toward children to introduce them to Christian teaching and existence only as little pagans and catechumens, in order to leave it up to them to choose the Faith on their own responsibility at a point in time difficult to determine.

Perfection lies in fullness of journey. For this reason, never think you have arrived. Forget what lies behind you, reach out for what lies before you. Through the very change in which you lose what you have snatched up you will at last be transformed into what you crave for with such longing.

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

Only the Christian religion, which in its essence is communicated by the eternal child of God, keeps alive in its believers the lifelong awareness of their being children, and therefore of having to ask and give thanks for things.

Once a person learns to read the signs of love and thus to believe it, love leads him into the open field wherein he himself can love. If the prodigal son had not believed that the father's love was already waiting for him, he would not have been able to make the journey home - even if his father's love welcomes him in a way he never would have dreamed of. The decisive thing is that the sinner has heard of a love that could be, and really is, there for him; he is not the one who has to bring himself into line with God; God has always already seen in him, the loveless sinner, a beloved child and has looked upon him and conferred dignity upon him in the light of this love.

The first thing the Cross does is cross out the world's word by a Wholly-Other Word, a Word that the world does not want to hear at any price. For the world wants to live and rise again before it dies, while the love of Christ wants to die in order to rise again in the form of God on the other side of death, indeed, IN death.

Every mystery of life has its origin in the heart.

Unavoidably, the life of contemplation is an everyday life, a life of fidelity in small matters, small services rendered in the spirit of warmth and love which lightens every burden. The sun’s brightness can from time to time (and perhaps often) be hidden in mist and cloud, but that is no reason for laying aside one’s daily work. Contemplation is work, and it goes on working even when the person praying derives no apparent satisfaction from it. Contemplation is a conversation in which I am at pains not to be boring, not to say and think the same thing every day; I use my imagination and creativity to offer God at least something of myself.

It is impossible to contemplate the word without the serious intention of doing justice to it in practical behavior. It demands love for God and our neighbor, and does so with such immediacy and unmistakable urgency that it is pointless even to pause before this demand unless we are willing to respond.

The person who prays and who wants to gain a deeper understanding of the word he desires to worship (in order to be more single-mindedly at the word’s disposal) will select with great care basic works for his studies which will observe the so-called exactitude of scholarship without losing sight of the most important exactitude, namely, the ordering of all thought toward prayer.

We do not build the kingdom of God on earth by our own efforts (however assisted by grace); the most we can do through genuine prayer, is to make as much room as possible, in ourselves and in the world, for the kingdom of God, so that its energies can go to work. All that we can show our contemporaries of the reality of God springs from contemplation: Jesus Christ, the Church, our own selves.

Instead, it is the reality that the God-forsaken one experienced in an eminent way because no one can even approximately experience the abandonment by God as horribly as the Son, who shares the same essence with the Father for all eternity.

Nevertheless, in a passage that is very often commented upon because it summarizes the entire salvific economy of faith, the Apostle calls Christ the 'pioneer and perfecter of our faith' (Heb. 12:2), because he has to accomplish the same act as the Christian, only in the opposite direction, as it were. Whereas by venturing to let go of everything the Christian takes a stand beyond finitude and comes into the limitlessness of God, Christ, in order to make this act possible and to be its source, has dared to emerge from the infinitude of the 'form of God' and 'did not think equality with God a thing to be grasped,' has dared to set out into the limitation and emptiness of time. This involved a transcendence and a boundary crossing no less fundamental than that of the Christian, and Christ undertook it so as to entrust himself henceforth within time, with no guarantee or mitigation from eternity, to the Father's will, which is always given to him in the present moment.

The flight away from self to God is not a "forgetting self" in the sense that man thereby loses himself. Rather, in the experience of the Spirit there is bestowed on man the deepest possible experience of himself: for the Holy Spirit is a Spirit of revelation which illuminates the human spirit, in which it is immanent, by telling man what he is.

The flight away from self to God is not a "forgetting self" in the sense that man thereby loses himself. Rather, in the experience of the Spirit there is bestowed on man the deepest possible experience of himself: for the Holy Spirit is a Spirit of revelation which illuminate the human spirit, in which it is immanent, by telling man what he is.

The full Christian experience, however, is not an individual experience which may be isolated from all else; it is, unconditionally, an experience within the context of the Church. It is 'a personal history which is imbedded in the greater history of the Church - a spiritual becoming which is incarnate and is lived within the Church's own process of becoming. It is the effort to develop what has been given, to discover what is hidden, the effort to attain to oneself by attaining, though the Church and within her, to the mystery of Christ, the Saviour'.

Wonder—the enthusiastic ardor for the sublimity of being, for its worthiness to be an object of knowledge—promises to become the point of departure for genuine insight only where it has reached the stage in which the subject, overwhelmed by the object, has, as it were, fused into a single point or into nothing… like the movement of hope and love toward God, which is genuine and selfless only where it has assumed the attitude of pure worship of God for his own sake.

For all his gentleness and humility unto death on the Cross, God does not relinquish his attribute of being judge and consuming fire. Nothing is more majestic than his Passion; even his anxiety is sublime. And God never denies his attributes to those who are his light in the world. They shine like stars in the cosmos, and even their anxiety, if God allows it, bears the marks of their divine destiny.