The truth of history lies simultaneously in the substratum of created existence (since all beings are the willed realizations of God's love); in the fulfillment of the future of history (since God's love, in His will and its expressions - namely, created existence - is identifiable with the final communion of creation with the life of God); and in the incarnate Christ (since on God's part the personification of this loving will is the incarnate Christ). Whereby Christ becomes the "principle" and "end" of all things, the One who not only moves history from within its own unfolding but who also moves existence even from within the multiplicity of created things, toward the true being which is true life and true communion.

When man loves as a biological hypostasis, he inevitably excludes others: the family has priority in love over "strangers," the husband lays exclusive claim to the love of his wife - facts altogether understandable and "natural" for the biological hypostasis. For a man to love someone who is not a member of his family more than his own relations constitutes a transcendence of the exclusiveness which is present in the biological hypostasis. Thus a characteristic of the ecclesial hypostasis is the capacity of the person to love without exclusiveness, and to do this not out of conformity with a moral commandment ("Love thy neighbor," etc.), but out of his "hypostatic constitution," out of the fact that his new birth from the womb of the Church has made him part of a network of relationships which transcends every exclusiveness.

The truth of history lies simultaneously in the substratum of created existence (since all beings are the willed realizations of God's love); in the fulfillment of the future of history (since God's love, in His will and its expressions - namely, created existence - is identifiable with the final communion of creation with the life of God); and in the incarnate Christ (since on God's part the personification of this loving will is the incarnate Christ). Whereby Christ becomes the "principle" and "end" of all things, the One who not only moves history from within its own unfolding but who also moves existence even from within the multiplicity of created things, toward the true being which is true life and true communion.

Atheism, true 'existential' atheism burning with hatred of a seemingly unjust or unmerciful God, is a spiritual state; it is a real attempt to grapple with the true God.… Nietzsche, in calling himself Antichrist, proved thereby his intense hunger for Christ.

The East is unfamiliar with those confessions, memoirs, and autobiographies so beloved in the West. There is a clear difference in tonality. One's gaze never lingers on the suffering humanity of Christ, but penetrates behind the kenotic veil. To the West's mysticism of the Cross and its veneration of the Sacred Heart corresponds the eastern mysticism of the sealed tomb, from which eternal life eternal wells up.

Истината се превръща в сила, стига да е продиктувана от нашия собствен разум. Защото ние трябва да осъзнаем каква е нашата истина, къде е скрита тази сила. А това става едва тогава, когато поемем към върха на планината, борим се за целите си и живеем, за да бъдем щастливи, а не да сме подчинена част от една маса без разум.