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 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.
Every mystery of life has its origin in the heart.
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.
Even if a unity of faith is not possible, a unity of love is.
The inner reality of love can be recognized only by love.
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.
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.