Introduction To Christianity, 2nd Edition (Communio Books)

Thus all three paths are convinced of the unity and uniqueness of the absolute; where they differ is only in their notions of the manner in which man has to deal with the absolute

When it thus becomes clear that the being of Jesus as Christ is a completely open being, a being “from” and “toward”, which nowhere clings to itself and nowhere stands on its own, then it is also clear at the same time that this being is pure relation (not substantiality) and,

If in the dialogic structure of faith an image of man is thus defined, we can add that it also brings to light an image of God. Man comes to deal with God in coming to deal with his fellowmen.

A symbolum is something that points to its complementary other half and thus creates mutual recognition and unity. It is the expression and means of unity.

the person, the unique and unrepeatable, is at the same time the ultimate and highest thing.

The Christian sees in man, not an individual, but a person; and it seems to me that this passage from individual to person contains the whole span of the transition from antiquity to Christianity, from Platonism to faith.

There is no such thing as a mere observer. There is no such thing as pure objectivity.

“Father” is purely a concept of relationship.

All three paths are aberrations; they make absolutes out of what is not in itself the absolute, and they thereby make slaves of men. They are also, it is true, aberrations in which something