Creation's being is God's pleasure, creation's beauty God's glory; beauty reveals the shining of an uncreated light. … Creation is only a splendor that hangs upon that life of love and knowledge, and only by grace; it is first and foremost a surface, a shining fabric of glory, whose inmost truth is its aesthetic correspondence to the beauty of divine love. … It is delight that constitutes creation, and so only delight can comprehend it, see it aright, understand its grammar. Only in loving creation's beauty—only in seeing that creation truly is beauty—does one apprehend what creation is.

Beauty is a reflection of divine beatitude; and since God is Truth, the reflection of His beatitude will be that blend of happiness and truth found in all beauty.

Beauty is the mark God sets upon virtue.

Take away all the moral beauty and sweetness in the Word, and the Bible is left wholly a dead letter, a dry, lifeless, tasteless thing. By this is seen the true foundation of our duty, the worthiness of God to be so esteemed, honoured, loved, submitted to, and served, as He requires of us, and the amiableness of the duties themselves that are required of us. And by this is seen the true evil of sin; for he who sees the beauty of holiness must necessarily see the hatefulness of sin, its contrary. By this men understand the true glory of heaven, which consists in the beauty and happiness that is in holiness. By this is seen the amiableness and happiness of both saints and angels. He that sees beauty of holiness, or true moral good, sees the greatest and most important thing in the world, which is the fulness of all things, without which all the world is empty, no better than nothing, yea, worse than nothing. Unless this is seen, nothing is seen that is worth the seeing; for there is no other true excellency or beauty. Unless this be understood, nothing is understood that is worthy of the exercise of the noble faculty of understanding. This is the beauty of the Godhead, and the divinity of Divinity (if I may so speak), the good of the infinite Fountain of good; without which, God Himself (if that were possible) would be an infinite evil; without which we ourselves had better never have been; and without which there had better have been no being.

God is not only true and good, he is also beautiful (satyam-shivam-sundaram). He creates beauty – for the joy of it. (…) God does not aim at beauty – whatever he does is beautiful. Would you say that a flower is trying to be beautiful? It is beautiful by its very nature. Similarly God is perfection itself, not an effort at perfection. (…) whatever is perceived blissfully is beautiful. Bliss is the essence of beauty.

Every virtue is a participation in the Beauty of the One and a response to His Love.

Beauty is a message that implies a reciprocity and a commitment: it implies a reciprocity between God and man, and a commitment from man to God. In and by beauty, God gives us a message of His nature; He reveals for our sake an archetype and an essence. Beauty is a manifestation of Mercy. Man’s gratitude is that, having glimpsed divine Beauty, he gives himself to God in his heart; to give oneself to God is the response proportionate to the earthly beauty in which God, in revealing Mercy, has given Himself to man.

The beauty of the sacred is a symbol or a foretaste of, and sometimes a means for, the joy that God alone procures.

We respond with joy to the call of beauty because in an instant it can awaken under the layers of the heart a forgotten brightness. Plato said: 'Beauty was ours in all its brightness...Whole were we who celebrated that festival' (Phaedrus).

Beauty, then, is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation. These considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendour.

Beauty is also a Gift of God, one of the most rare and precious, and we should be thankful if we are happy enough to possess it and thankful, if we are not, that others possess it for our pleasure.

Beauty, the splendour of truth, is a gracious presence when the imagination contemplates intensely the truth of its own being or the visible world, and the spirit which proceeds out of truth and beauty is the holy spirit of joy. These are realities and these alone give and sustain life.

But saints and angels behold that glory of God which consists in the beauty of His holiness; and it is this sight only that will melt and humble the hearts of men, wean them from the world, draw them to God, and effectually change them. A sight of the awful greatness of God may overpower men's strength, and be more than they can endure; but if the moral beauty of God be hid, the enmity of the heart will remain in its full strength. No love will be enkindled; the will, instead of being effectually gained, will remain inflexible. But the first glimpse of the moral and spiritual glory of God shining into the heart produces all these effects as it were with omnipotent power, which nothing can withstand.

Perhaps, the good and the beautiful are the same, and must be investigated by one and the same process; and in like manner the base and the evil. And in the first rank we must place the beautiful, and consider it as the same with the good; from which immediately emanates intellect as beautiful. Next to this, we must consider the soul receiving its beauty from intellect, and every inferior beauty deriving its origin from the forming power of the soul, whether conversant in fair actions and offices, or sciences and arts. Lastly, bodies themselves participate of beauty from the soul, which, as something divine, and a portion of the beautiful itself, renders whatever it supervenes and subdues, beautiful as far as its natural capacity will admit. Let us, therefore, re-ascend to the good itself, which every soul desires; and in which it can alone find perfect repose. For if anyone shall become acquainted with this source of beauty he will then know what I say, and after what manner he is beautiful. Indeed, whatever is desirable is a kind of good, since to this desire tends. But they alone pursue true good, who rise to intelligible beauty, and so far only tend to good itself; as far as they lay aside the deformed vestments of matter, with which they become connected in their descent. Just as those who penetrate into the holy retreats of sacred mysteries, are first purified and then divest themselves of their garments, until someone by such a process, having dismissed everything foreign from the God, by himself alone, beholds the solitary principle of the universe, sincere, simple and pure, from which all things depend, and to whose transcendent perfections the eyes of all intelligent natures are directed, as the proper cause of being, life and intelligence. With what ardent love, with what strong desire will he who enjoys this transporting vision be inflamed while vehemently affecting to become one with this supreme beauty! For this it is ordained, that he who does not yet perceive him, yet desires him as good, but he who enjoys the vision is enraptured with his beauty, and is equally filled with admiration and delight. Hence, such a one is agitated with a salutary astonishment; is affected with the highest and truest love; derides vehement affections and inferior loves, and despises the beauty which he once approved. Such, too, is the condition of those who, on perceiving the forms of gods or daemons, no longer esteem the fairest of corporeal forms. What, then, must be the condition of that being, who beholds the beautiful itself?