"There were many mystical phenomena in Adrienne's life—stigmata, transferences, the radiating of light, levitation, speaking with tongues, and other things of that kind, but they all occurred in a totally unemphatic way. They were mere accompaniments to show forth the heart of the matter: what was to be passed on to the Church, invisibly through prayer and strenuous penance, visibly through the dictated works. The criterion of her mysticism's authenticity lies primarily, if not exclusively, in the quality of what she did and what she had and has to say."

“Charisms are not distributed at random but are dispensed by God to supply what is needful and lacking in his Church at each historical moment. If they are from God, they usually do not flow with the latest fashionable trend but much more likely contain an antidote and remedy for the perils of the time.”

“Hans Urs von Balthasar official website”

“The Mystical Body of Christ does not rest on abstract principles but on concrete persons who have missions, or on missions which are personal.”

“Love alone is credible; nothing else can be believed, and nothing else ought to be believed. This is the achievement, the “work” of faith: to recognize this absolute prius, which nothing else can surpass; to believe that there is such a thing as love, absolute love, and that there is nothing higher or greater than it; to believe against all the evidence of experience , against every “rational” concept of God, which thinks of him in terms of impassibility or, at best, totally pure goodness, but not in terms of this inconceivable and senseless act of love.”

“In Maximus all the streams of the Greek patristic tradition flow together in synthesis. At the same time, with real originality, there is much from within that tradition that he takes to a higher level. But the course of this saint's life impressed me even more than his teaching. Once again, like Athanasius, one man was able to defend orthodox Christology against a whole empire. A Byzantine joins forces with Pope St. Martin I in Rome and finally suffers martyrdom for the true faith. This is the summit of that unity of doctrine and life which marks the whole patristic age; speculation and mysticism of the greatest subtlety are wedded to a soberly and consciously grasped martyrdom. In St. Maximus we can see in the Catholica what Kierkegaard found within the individual.”

“What deserves to be called mysticism—not in the vague sense of the history and philosophy of religion, but rather in the Catholic-ecclesial sense—occurs when God's Word is heard, not only with exegetical and theological understanding, but with the whole heart, the whole being, when one is steadfast before the self-disclosure of the heart of God despite fire and night.”